Adhyatma Tattvalok

Author(s): Motichand Jhaverchand Mehta
Publisher: Abhaychandra Bhagwandas Gandhi
Catalog link: https://jainqq.org/explore/022208/1

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adhyAtmatattvAlokaH 1

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zAbavizArada-jainAcAryazrI vijayadharmasUrigurubhyo namaH / www nyAyavizArada-nyAyatIrthamunizrInyAyavijaya viracitaH adhyaatmtttvaalokH| svopajJa gUrjarabhASAnuvAda-vivaraNapariSkRtaH / zrIyuta motIcaMda jhaveracaMda mhetA pharsTa AsisTanTa mAstara hAiskUla-bhAvanagara-kRta'aMgrejI bhASAnuvAda-vivaraNavikAsitazca / vIrasaMvat 2446] [saM. 1976 pratisaMkhyA 1000

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vaDedarA-ziyApurAmAM,luhANamitra sTIma pri.presamAM,viThThalabhAI AzArAma Thakkare, tA. 15-3-20 nA roja prakAzakane mATe chApI prasiddha karyuM.

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ADHYATMA-TATTVALOKA. The Spiritual Light. WITH Gujarati Translation and Explanatory Notes BY Nyaya Tirtha Nyaya Visharada MUNI NYAYAVIJAYA, Translated into English with General Notes BY Motichand Jhaverchand Mehta, First assistant Master, Alfred High School, Bhavnagar. With an Introduction by Motioband Jhaverchand Mehta. Assisted by Professor, H. B. Bhide. M. A. I. L. B. Samaldas College, Bhavnagar, A. D. 1920

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PUBLISHED BY Abbayachandra Bhagavandas Gandhi, Bhaynagar, Printed at: - The Luhana Mitra Steam P. Press by V. A. Thakkar for the publisher on 15-3-1920.

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zAstravizArada - jainAcArya zrIvijayadharmasUri, e. ema. e. esa. bI. Shastra Visharada Jainacharya Shri Vijaya Dharma Surij

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PRIYA Chroma GOONDA iSTa-darzanam / SPRSE SO900193728degmawas MANDonanoma / ye gIyante sakalasamayUjJatva-satsaMyamAbhyA metahezaiH parajanapadaiH kovidaragragaNyaH / Fraseascasuasensu Sossessoas LOSOPH0RSDPSSORSDRFORSE satyAdhvAnaM prathayitumahorAtramudyamyate yai rete jainAmbaradinakRtA dhrmsuuriishvraaste|| GALAXAIIANANCHINAAALAINICHIGIAIHA) 9 -grnthkrtaa| - 9890090HORI - - Rahastavasanastas CUTETUTUTUTUTUTOTECUCCO

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Shastra Visharada Jainacharya SHRI VIJAYADHARMA SURI A. M. A. S. B., Who is well-known for his strenuous efforts in awakening interest among Western Scholars for Jain philosophy and religion, in enlightening various parts of India and in inspiring the spirit of peace and universal brotherhood, 7 his work is most humbly and worshipfully DEDICATED Cut of holy reverence and pure devotion by His humble vise-ple Muni Nyayavijaya.

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&&&&&& &&&&&&&&&&&&&&&&&&&&&&&&& .. SSSB88SEcom saarvbhaum-siddhaantH| . . . . . . " . zrImahAvIra-pravacanam / . . . BRRRRRRN . . ..1..1 . . . .. . . . . . .. . . TobassasdesSASSIBarsaacsca588888b5easabasti.sasusumazzassesbasass .. . . . . . . . . . ... ....... ............. " purisA ! saccameva samabhijANAhi / saccassa ANAe se uvahie mehAvI mAraM tarai" / ( AcArAMgasUtram / ) " pabhU dose nirAkiccA na virujheja keNai / maNasA vayasA ceva kAyasA ceva aMtaso" // ( sUtrakRtAMgasUtram / ) " pagaDaM sacaMsi ghiti kuvvaha / etyovarae mehAvI savvaM pAvakammaM jhosai" // / ( AcArAMgasUtram / ) " appaNA saccamesejjA mittiM bhUemu kppe"| ( uttarAdhyayanasUtram / ) " AsaMvaro ya seyaMvaro ya buddho ya ahava anno vA / samabhAvabhAviyappA lahai mokkhaM na saMdeho" // ( mahAvIrabhakta-jainAcAryaH / ) &&&&&&&&&&&&&&&&&&&&& 3&&&&&& &&&&&&&&&&&&&&&&&&&&&&&&&&&

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kRtajJatA / vizvaM khalvidamujjvalaM naravarayairatra jegIdhyate "ThasvAnto mamatAbhisandhirajasA bhASe'hamuccaistarAm / labdhastatra padaM sako'pi puruSo pranthe'tra sAhAyakaM dAtA yaH svata uttamena manasA ujainetaro'pi svataH // 1 // sa svaM nAmakamAgrahArthitamapi pratthe'tra naivArpayat. 'ThAtmA''tmastutivAcchayA visaritA guptaM sadA prAyazaH / ko vidyAd na tathApi nAmakamidaMzlokadvayAdyakSarai rasya prauDhadhiyo mumukSumanasaH zAntAkRteH zrImataH // 2 // - A vizva je sajjatAthI ujjvaLa gavAya che, tenI aMdara, apakSapAtathI kahevuM joie ke, te purUSe paNa sthAna meLavyuM che, ke jeo jainetara hAi karIne paNa A AkhA pustakanA Arthika-sahAyaka banyA che. chatAM teoe peAtAnuM nAma, AgrahathI ame mAMgyuM chatAM pustakamAM joDavA dIdhuM nathI; ane dhaNA bhAge tee guptadAna ApavAmAMja pravRtti kare che. tathApi A be zlokAnI A lAineAnA prathama prathama akSarA meLavatAM te-prADhabuddhizALI, mumukSucitta, zAMtAkRti, zrImAnanuM nAma ajANyuM rahI zakaze nahi. " - aDArA. 1 rahita / 1 dravyaMtaH / 6 jaine dharme (naimittikI saptamI) tarati, ityaNyarthaH /

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prstaavH| idaM hi sarveSAM viditam- sarve'ti prANabhAjaH sukhAyaiva smRhayanti ceSTante ca / kiM punaratra kAraNam-prayatamAnA api tadarthaM tad nApnuvanti ? / mahAn khalvayaM prazno mahato vicArAnapekSate / yadi ca kazcid evaM vadet- "dRzyanta eva pRthivIpIThe tathAvidhAH zrImanto vidvAMso yazasvino vA sukhinaH," na tarhi tadIyA matiraprAntA / zoka-paritApena samaprasaMsAravartinAM zarIriNAM vyAptatvAt / na coprazokatApasampRktAH sukhakaNA bhavanti sukham / vastuta aindriyakaviSayAnubhavajanita bhAhlAdaH paritApamayatvAt saMklezanibandhanatvAcca sukhameva nAIti bhavitum / tasmAt zrImattvAdibhiH sambhAvyamAnAH sukhino na santi sukhinaH, iti pratipattavyam / kasyApi vastunaH saMsAdhanaM tat-taskAraNasvarUpaparicayaM tadanukUlaprayatnaM ca vinA na bhavatIti suprasiddham / evaM ca sukhasyApi lAbhaH, tat-tatkAraNasvarUpaparicaya-tadanukUlaprayatnata eva sampattumarhatIti supratiSThitam / atha paribhAvanIyamsaMsAraprapaJcavartino dehinaH sukha-tatkAraNajJAna-tadanukUlaprayatnazAlinaH santi navA? / vicAramArgaprahitena cetasA zakyate'vadhArayitum- jagadidaM vAstavasukha-tatkAraNaparizAnAt parAGmukhaM tadanukUlaprayatnAcca dUrIbhUtam / idameva ca kAraNaM yad na labhante sukhasampadaM tadadhinastadudyogabhAjo'pi / ye ca " mukhaM kiMsvarUpam , kA ca tatsampAdanapaddhatiH" iti yathAvata samavagacchanti, te vinA tatra yathAtmazakti prayatnaM kartuM na zaknuvantyavasthAtum / ataH prathamataH sukha-tatsAdhanaparijJAnameva prathamasAdhyatayA dRSTisamakSamupatiSThate / etatparijJAnAyaiva hetave ayaM prantha upanivaddhaH / na ca tAttvikasukhasyopadarzanam, atAtvikasukhasya, tatprayojakaviSayANAM tatsambandhinAM rAga-dveSa-mohAnAM tatsaMsargavataya vyavahAraprapaJcasya vaiguNyaparidarzanena vinA zakyate kartum / ato'nAdisambandhavatAM sukhaparipanthinAM nairguNyapradarzanamatra granthe mahatA vistareNa kartumuci. tamamaMsi / nahi asmadAhasaMsRSTAnAM sukhasya pratibandhakAnAM duSTatvabhAvanamantareNa zakyate tatsambandho vyapanetum / evaM ca, "mAtmanaH svarUpAvasthAnaM sukham " tatsAdhanaM

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ca" AtmasAkSAtkArakavyApAralakSaNo yogaH" ityevaM sukha-tatsAdhane asya pranyasya mukhyatayA pratipAdyaviSayau veditavyo / - sahasA "sarve saMnyasyantu" ityevamarthakaM tAtparya nAzaGkanIyamanena pranthena / ye hi vazIkRtendriyaprAmAH prauDhapauruSA manasvino bhavanti, ta evArhanti samadhiroDhaM saMnyAsa. mArgam : tadanye tu saMsAravAse (gRhavAse ) vasanto'pi zaknuvantyeva yathAyogaM kalyANamArgamabhyasitum / evaM cedamevaidamparyamanena granthena vidAMkurvantu- kasyAJcidapi dazAyAM (gRhavAsadazAyAmapi- vyavahArakarmakaraNe'pi ) na yujyate adhyAtmamAgoM vismattam / kasyAmapyavasthAyAM sarvo'pi svayogyatAmanatikramya AtmAbhimukhavyApAre' vazyaM yateta, ityevamarthakamupadezarahasyamayaM granthaH prakaTIkaroti / ___ anenAtisakSiptena zlokAtmakena granthena yatheSTarItyA vAcakAnAM bodhapUrtimasambhAvitavAn gUrjarabhASA- vivaraNamapi nirmAya pranthena saha saMyojayAsmi sma / asya pranthasya ' aMgrejI' bhASAyAmanuvAda-vivaraNAbhyAM samalaGkArAya 'bhAvanagara'vAstavyaiH svaprAntasupratiSThitagAravarvidvadvikhyAtarbhavaprapaJcanirviNNacetobhirmumukSu. manobhirvidvadvaraiH " zrIyuta motIcaMda jhaveracaMda mhetA pharsTa AsisTanTa mAstara hAiskUla bhAvanagara-mahAzayaH" pracurasamayabhogena pratikUlasaMyogAn sahitvA'pi nisargasnigdhahRdayapUrvakaM yat prayasyate sma, tatra udgArAn prakaTIkartuM pramAde nubhavanilInasya mama manasaH ka iva sambhaved avakAzaH,anyatra kuzalAzIrvAdAt!! tadevameSa laghIyAn yatnaH pavitrA''zayajanitatvena saphalIbabhUvAnapi paraprabodhakatayA saphalIstAt , iti AzAste prnthkrtaa|

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Preface. Nyayatirtha Nyayavisharada Munimaharaja Nyayavijayaji is the author of this valuable sanskrit work * Adhyatmatattvaloka. The work being full of spiritual thoughts, is useful to men of diverse religions. Its style is lofty, smooth, natural and forcible. Ho expressed his desire that I should undertake to translate it into English and add explanatory notes for the benefit of the Jains and the non-Jains. The circumstances had been such as would hardly have permitted the task, but in spite of them, I yielded to the suggestion of the Munimaharaja. Fate had already dealt & crushing blow to me in my declining age by taking away my only son; the wound was hardly healed-I am afraid it is beyond cure-when a fresh blow was struck in the removal of my grandson. The careers of these have been very briefly sketched out further on. Without dilating on personal worries, I may say, it was such circumstances as these that at first mado me hesitate to take up the work; but at last I consented to do it, as I thought it would provide me solace in my sorrowsas it actually did-and as a Jain, it was a duty incumbent on me to contribute my humble share to the work of propagat. ing true knowledge of Jainism in the world. There are many misconceptions about Jainism among the non-Jains. To remove them is tha chief object with which notes, &c, are published. In preparing them, I have had to draw on many Jain standard works and English editions of some of them. There are many difficulties in compiling such a work. In the first place, the subject matter is too abstruse to be easily comprehended by the ordinary man. One has to wade through a sea as it were before one can get to its end. The

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Metaphysical theories and, the Logical conceptions involved therein, and the peculiar doctrine of Karma are all special to Jain philosophy. Sages have writton volumes to explain them. Moreover they are based on personal experience and self-realisation by these old authors, which is wanting in my case. Therefore to translate their experienco in mere words by one who lacks it is a task well-nigh impossible. However, relying on the correctness of the theory of the Jains and having Bought tho aid of the ancients and the moderns I set myself to do the work and I shall feel amply repaid if thereby one ray of truth about Jainism illuminates the mental vision of the reader. . . I owe my sincere thanks to some friends who have helped me in different ways in preparing my notes and transIation. My special thanks. are due to Mr. Tribhovandas Kalidas Trivedi, Dewan, Bhavnagar State and' to Mr. A. J. Sunawalla, B. A, LL. B., for useful discussions, criticisms and valuable suggestions; to Mr. Framji Kharscdji Coachbuilder for the life-sketch of my grandson, Prataprai Lallubhai and for * practical suggestionsand to Prof. H. B. Bhido, M. A. LL. B, who has very kindly and keenly gone over all tho notes and English translations, and I should ada here, but for his generous and arduous co-operation and help, I should not have been able to place this work confidently before the public. " I should be wanting in duty if I omitted here to thank the Hon'ble Mr. : Lallabhai Samaldas Mehta, C. I. E, who very kindly drew my attention to several inaccuracies of spelling in the early part of the text. I should also thank Messrs. M. G. Kapudia, B. A., LL. B., Solicitor and P. K. Kapadia, B. A., LL. B., for having gone through the notes on the chapter on Drishti and Introduction rospectively and to Mr. V. K. Patel, M. A., for his help to me in translating some portion of the work; -

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III It is gratifying to note, a non-Jain gentleman who isolely bears all the expenditure of the publication of this work, prefers to remain incognito, and the best and grateful thanks of ourselves, the reading public and the Jain community are specially due to him. I acknowledge my indebtedness to the authors of different works such as Key of Knowledge, Epitome of Jainism and Jain-Dristiye Yoga which I consulted and from which I derived useful help as to ideas and the renderings of technical phrases. I also referred to Yogashastra, Yogadrishtisamuch chaya, Jnanarnava, Jainism, Outlines of Jainism, Study of Jainism, Nyayavatara, Nayakarnika, Practical Path, notes on Jainism, Arya, &c., and my thanks are due to their authors. I am also grateful to the several Jain and other institutions for having placed their works freely at my disposal. .. I crave the indulgence of readers for spelling-mistakes; as the proofs could not be available for correction more than once. My work lays no claim to originality and comprehonsive treatment of all aspects of Jainism. All the ideas, have been given expression to by the venerable sages of bygone times, in the clearer and more convincing terms. Mine is the task of a carrier; the beautiful things are there, and I only bring them near to the reader. The flaws and imperfections which may have crept in are solely due to my defective workmanship and I barnestly pray that the reader may against Jainism, M. J.

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A short biographical sketch* of Mr. Lallubhal Motichand Mehta, B. A. LL. B. ( By Prof. T. P. Trivedi, M. A. LL. B. D. J. Sind College. ) " Not to no end he lived, though short his day Not fruitless all those weary weeks of pain, Early matured for heaven, he pass'd away Nor. death he dreaded, when to die was gain." - Thomas Hill" The highest object of life we take to be to form a manly character, and to work out the best development possiblo of body and spirit-of mind, conscience, heart and soul This is the end; all else must be regarded as the means. Accordingly that is not the most successful life in which a * It is one of the saddest ironies of fatz for me that at a timo when I should have expected to enjoy the pleasurablo company of my dear friend Lallubhai, and to derive the benofit from his cheerful conversation and sage counsel, I am called upon to discharge the sorrowful duty of writing down a biographical sketch of his short but noteworthy career. In preparing this slight sketch of a grievously short but highly illustrious career, I have derived considerable information from the members of the family of the deceased, and much valuable assistance from the opinions regarding Lallabhai's character given by men of high respectability and position in life. I am particularly obliged to the Hon. Mr. Lallubhai Samaldas Mehta, C. I, E, and to Mr. Gulabrai G. Desai, B. A. LL. B. the leading pleader of the Bhavnagar Bar, for the keen interest which they have taken in this sketch while it was getting ready, and for their valuable anggestions and advice.

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2 man gets the most pleasure, the most money, the most power or place, honour or fame, but that in which a man gets the most manhood, and performs the greatest amount of useful work and of human duty. "> Mr. Lallubhai M. Mehta was born in Bhavnagar on the 19th October, 1880. He belonged to a highly respectable and ancient Jain family which has made Bhavnagar its home ever since its migration to this place from Palitana, more than a hundred years ago. Mr. Motichand, the father of Lallubhai, possesses all the qualities which go to make a successful pleader, and had he only chosen to accept Law as his profession after passing his Law Examination in 1894, he would have, by this time, made his name as one of the foremost pleaders of the Bhavnagar Bar; but circumstances willed it otherwise, and he decided to spend his life in the less boisterous and lucrative but more unassuming and sacred profession of a school master. From his very childhood Lallubhai gave promise of a distinguished after-career, and his germinal qualities found a a congenial field for rapid development under the fostering and guiding care of the father, who spared no efforts on behalf of his beloved son. The child rapidly picked up his lessons in elementary education nor was the religious education of the boy neglected and the precocious young student at a very early age, imbibed all the religious ideas and. practices of the family. After an uninterrupted and brilliant career first at the Local Gujarati School and subsequently at the Alfred High School, Bhavnagar, Lallubhai passed his Matriculation Examination in 1897. The Previous and Intermediate Examinations were passed from the Samaldas College in 1898 and 1899 respectively, and Lallubhai succeeded in securing a college scholarship on account of his high rank at the Previous Examination. By his successful career, obliging

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manners, good behaviour towards his fellow-pupils and obedience and respect - towards superiors, he won the love and good-will of all he came in contact with. The professors of the College under whom he studied had a very high opinion of his attainments and general capacity as a student. But the brilliant academic career of Lallubhai was unfortanately greatly interfered with owing to his sorious illness when he was a student in the B. A. class. Inspite of every possible care and expert medical advice, the illness persisted in its course and all idea of study had to be abandoned for some time. Mr. Motichand, on account of his sweet and obliging pature and winning manners, has been able to build up a very vast and enviable circle of intimate friends from amongst persons, belonging to the official and professional classes. Some of these belonged to the highest social status and on account of their sympathy for the family they sent pressing invitations to Lallubhai for a change of air. In response to the wishes of the sympathisers, Lallubhai stayed for some time as a member of the family with Mr. Manishanker G. Bhatt, B. A; LL. B. then Dewan of Mangrol, with Mr. Panachand J, Mehta, B. A. ( Deputy, Assistant Political Agent) at Rajkot, the late Mr. Muljibhai K. Mehta, L. C. E. ( Assistant Engineer, B. G. J. P. Railway ). at Jetalsar, with Mr. Kalidas K. Sheth ( then Judge ) at Jetpur. When Lallubhai went to Bombay in 1904 for his B. A. Examination, the Hon. Mr. Lallubhai Samaldas noticing his ill health pressingly detained him for more than a month for the improvement of his health and kindly made all arrangements for medical aid. Tho onlightened company of these gentlemen had a very elevating effect on the formation of his character. Needless to say, that all these gentlemen did their very best on behalf of the patient and studiously attended to all his wants with more than patornal solicitude. The good effect of their kind efforts was gradually obvious, for Lallubhai considerably:

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improved in health, resumed his studies and successfully passed the B. A. Examination in 1905. Lallubhai had natural aptitude for legal study as he had inherited all the qualities of a sound lawyer. After passing his B. A. Lallubhai naturally thought of prosecuting his studies for the LL. B. Examination. His Highness, Maharaja Sir Bhavsinhjee, K. C. S. I., was graciously pleased to confer upon him a scholarship of Rs. 20 per month as a special case. Lallubhai joined the Government Law Class in January 1906. He found the study of Law highly congenial to his temperament and successfully passed the final LL. B. Examination in 1907 at the very first attempt. Immediately after passing his Law Examination Lallubhai was placed by his father under Mr. L. A. Shah, M. A; LL. B. (now the Hon. Mr. Justice Shah) with the view of gaining some insight into the actual working of the Bombay Law-Courts. At the request of his father he was also allowed by Mr. G. R. Lowndes, Bar-at-Law (now the Hon. Sir. Lowndes, the official member of the Supreme Council) to attend to some of his cases. While he was merrily passing his time in the enlightened company of these legal luminaries and of other learned members of the Bombay Bar, attending the High Court and strengthening and consolidating his legal knowledge, His Highness the Maharaja Saheb of Bhavnagar was pleased to appoint him in May 1908 to the post of an attache to the Chief Judge. While yet a probationer in the Judicial Service, Lallubhai was temporarily entrusted with the onerous duties of the City Magistrate and he succeeded in securing the good wishes of the people and high opinion of his superior officers: Lallubhai afterwards served in the capacity of a Judge at Lilia, Umarala and Botad. He studied and grasped the facts of all the cases with great penetration and deep insight. The higher Judicial Officers of the State have, one and all, borne testimony to his high qualities as a fearless, independent and upright judge..

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10 Lallubhai was easily accessible to the people and he took part in various local activities started for their moral, intellee tual and social progress. He performed the opening ceremony of the English School at Umarala in 1912. Subsequently when the school was handed over by its founders to the state authorities for management, Mr. Kaushikram V. Mehta, B. A. the Director of State Education, Bhavnagar, referred in very appreciative terms to the help and guidance which the school had received from Lallubhai. Even to this day the school is closed on the anniversary of his sad death in the memory of the departed promoter of the institution. When in 1912 the province was in the throes of a severe famine, Lallubhai personally attended to many of the famine relief measures in his own local area. In short he rendered himself very popular owing to his generous and obliging nature, untiring energy and devotion to duty. Now we come to the last and most unfortunate phase of his short but glorious career. In the month of August 1912 Lallubhai was once more attacked by a serious illness and though all that was humanly possible to secure a cure, was done, the life could not be spared. All the friends and sympathisers of the deceased and of his father tried their hardest In securing medical advice and rendered valuable services out of sheer love for the family and the personal interest they took in Lallubhai's speedy recovery. Sheth Ratanjee Virji, on coming to know that Dr. Burjorjee (the retired Chief Medical Officer, Bhavnagar) recommended the patient for a change of air, very generously placed his fully furnished bungalow at the disposal of the family. The Officers of the State as well as the leading citizens visited the family from time to time studiously anxious to know how the patient was faring. Even Their Highnesses the Maharaja Saheb and the Maharani Saheb of Bhavnagar were gracious enough to call upon the family several times and they generously placed expert medical advice at the disposal of the patient. His Highness the Maharaja

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Saheb was also kind enough to send for the services of - Major W. M. Houston, M. B., D. P. H., Agenoy Surgeon, Kathiawar and to order a medical officer of the State to accompany the patient to Bombay, No words can adequately express the most sincere gratefulness of the family for all that His High. ness who is so well known for his kindness and generosity, was pleased to do on behalf of the patient. But in spite of all these efforts the illness went on increasing and Lallubhai had to be removed to Bombay, where he was at the pressing request of Mr, Motichand G. Kapadia, B. A, LL. B., Solicitor, lodged and nursed in his own house. Sheth Narottamdas Bhanjee, Mehta Chatrabhuj Bhaichandbhai, the Hon. Mr. Lallubhai Samaldas, C. I. E, and the Hon. Mr. Justice L. A. Shah and others had the kindness to call upon the patient from to time to time and to inquire about his health. The highest medical authorities were consulted and their advice was availed of. Finally a surgical operation was performed by Colonel A. Street, M. B., I. M. S., Senior Surgeon, but all this unfortunately proved of no avail. The cruel hand of Death ultimately triumphed and Lallubhai succumbed to his mortal illness on 4th December 1912. The funeral ceremony of the deceased was attended by a host of friends and sympathisers, Condolence letters and telegrams from highly eminent personages poured in very large numbers. The Mahajan of Umarala, the leading citizens of Botad, Sihor and Bhavnagar, all the officials of the State as well as Mr, Ranchhoddas V. Patwari (Dewan of Gondal), Sheth Jamanadas Bhagubhai of Ahmedabad and others were good enough to personally call upon the family and to express their sorrow for the sad bereavement, Lallubhai's marriage had taken place in 1894. He died leaving behind him his aged parents, widow, son and daughter to mourn his loss. But it is an additional instance of the cruel irony of fate that the only son of the deceased who

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was the chief source of main consolation to the family after his sad death, suddenly passed away, leaving the whole family engulfed in sorrow and lamentation. This boy was of a 'highly precocious nature and intensely religious in his temperament from his young age. May his soul rest in peace. ...... Thus was abruptly terminated in its very prime a distinguished career which was giving distinct promise of its future greatness. Lallubhai can not be said to be a great man in the sense in which the term is ordinarily used nor was he a very rich man ; nor was it his lot to serve in the .capacity of a very high officer of the State owing to the premature and sudden termination of his career; he led an extra-ordinarily simple life. But it is these simple lives that really count in this world. One notable characteristic which Lallubhai possessed in a remarkable degree, was his organizing capacity. He was invariably entrusted with some organisation work on the occasions of the various College Social Gatherings. When studying for his B.A. Examination in the Bhavnagar Jain Boarding, the junior students looked him for help and guidance in all cases of difficulty; in fact he did the informal work of the Superintendent of the Boarding while prosecuting his studies. He was equally Lenthusiastic in the management of the Lalbag Boarding House when he was studying there for the L.L.B. Examination. He also took an active part in all communal activities. When the 6th Jain Shvetamber Conference was held in Bhavnagar, he purposely came some days earlier from Bombay tand did a good deal of active work in organizing and training the corps of Volunteers in conjunction with Sheth Narottamdas Bhanjee, a highly energetic citizen of Bhavnagar.com * was Jo Inspite of such varied activities, Lallubhai unassuming and unostentatious in his demeanour. When he passed the L.L.B. Examination, it was with great difficulty and after a weary waiting of no less than six months that tre Very 310

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could be persuaded to accept an address from the Jain Dharma Prasarak Sabha. The presentation of this address was presided over by Mr. Tribhovandas: K. Trivedi then acting Dewan. Sheth Mansukhbhai Bhagubhai, Sheth Chimanlal Lalbhai the Nagarsheth of Ahmedabad and other Jain luminaries gracedi the occasion with their valuable presence. Effective and highly eulogistic speeches referring to Lallubhai's qualities of head and heart were made by Messrs. Kunvarjee Anandjee, Muljibhai and many others. Lallubhai 'gave a fitting reply in bis characteristic humble manner, stating that such addresses were best given not at the beginning of a man's career but at the end of his career ; that he looked upon the addross as enormously increasing his responsibility in life and that in the present case his responsibility would be all the greater, as the address was delivered within the sacred precincts of the Jain temple before the inspiring presence of Gods. . Lallubhai used to hold very strong and enlightened: views on some of the Social usages of the present age. He used to condemn the custom of early marriages, saying that it shattered the youth and spoiled the manhood of society. He was a very staunch advocate of foreign travel and used to deplore the backward state of the female education. But while ardently longing for the welfaro of his countrymen, he never allowed himself to indulge in any excesses of either opinion or actions, but was always moderate in his views and he strongly deprecated mischievous clamours. He was for adopting the line of least resistence and for carrying as far as possible, the representatives of the orthodox party with him ap matters of social reforms; moreover he disliked the idea of all reforms being introduced according to the Western views of social reforms. He had a proper regard for some of social and religious institutions of his caste and country and so, hex always had an eye to the unsullied maintenance of the good! parts thereof. He was in short for reconstructing society on the ancient basis of social and moral culture as also on the

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firm foundation of plain living and high thinking. His opinions, therefore, obtained a careful and favourable hearing from the elders, and had he lived longer he would have. succeeded in promoting the cause of social and religious reforms in a very satisfactory manner. Lallubhai was also of a very jovial disposition and sweet manners. He treated with uniform kindness and courtesy the members of the Bar appearing before him. With all this he was intensely practical in his ways and actions, and it was always a pleasure to learn his advice on all matters of difficulty. His superior officers all liked him for his sound legal acumen and able penetration into the facts of all the cases which came before him for hearing. In fact it may be said without any exaggeration that the deceased possessed in a very high degree all the following qualities of an eminent judge mentioned by Chapman and Shirley -: "A judge-a man so learn'd, So full of equity, so noble, so notable; In the process of his life so innocent; In the manage of his office so incorrupt; In the passages of state so wise; in Affection of his country so religious; In all his services to the king so Fortunate and exploring, as envy Itself can not accuse, or malice vitiate." Had Providence spared him, Lallubhai would have gradually risen to a very high position in the Bhavnagar State but all our expectations have been cruelly frustrated and the only service we can now render to the deceased is to pray that his kind and benign soul may rest in everlasting Peace.

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Motichand Jhaverchand Mehta.

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Lalubhai Motichand Mehta, B.A., LL.B. (1880-1912.)

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Pratapray Lalubhai Mehta, (1901--1914.)

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(By The Hon. Mr. Lalubhai Samaldas Mehta, C. I. E.) It is a singular testimony to the excellent qualities both of the head and heart of the late Mr. Lallubhai Motichand Mehta that Mr. Motilal M. Shah, the translator of a wellknown work on Vairagya, should have thought it fit to connect that young man's name with his work. As a school friend of Mr. Motichand I was interested in the growth and educational progress of his son, and it was a pleasure to see the son proving superior even to the father. When his friends chaffed the father on this, he felt more proud of the boy in accordance with the proverb, putrAdicchet parAjayaM '. Owing chiefly to hard work, Mr. Lallubhai's health broke down and the nervous strain led to constant attacks of head-ache. It was during one of such severe attacks accompanied by fever that I was able to see the generous, altruistic nature of Mr. Lallubhai. A few students appearing for the B.A. were staying with me, and one of them was unfortunately unable to read much owing to some trouble with his eyes. Just at the examination time Lallubhai had one of his usual attacks and he was ordered by the doctors to give up the idea of appearing for his examination. The disappointment was very great and yet Lallubhai instead of feeling morose and sullen, helped his colleague by reading to him the books of his optional subject which was different from Lallubhai's. An ordinary person would have taken the loss of one year-and Lallubhai could then ill afford to lose one year-so much to heart that he would hardly have been able to do any work at the time, but to do regular work of an unselfish nature in a subject unknown to him and abstruse required a noble heroic soul, and I then saw for the first time that Lallubhai's soul was such a one.

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11 . I have a very vivid recollection of one of my last interviews with the departed young man. Under -strong medical advice in Bhavnagar, he had to be brought to Bombay, although he was in a very weak condition dhdit was half feared that he might succumb on his way to Bombay. I saw him soon after his arrival, and though he was very much exhausted, he received me with a smile on his face. He took the proposal of having an operation performed on him, in the spirit not of resignation only, but of cheerful submission to the will of the Almighty. I saw him soon after he was out of the effects of the chloroform, and I shall nover forget the calm and cheerful face of the patient as he replied to my inquiries after his health, which showed that he had made his peace with his God and was prepared to face the future in a spirit of a willing submission to the Highest Will. We all hoped for the best at the time but fates willed it otherwise and while the family were to lose one of their illustrious and his friends a genial, courteous companion, the State was to lose by his death the services of the young, capable, intelligent officer, who it was expected would be able to rise to the highest rung of the ladder in his department by his loyal services to the State and the people. The disconsolate father tried to keep himself up as he owed a duty to his grandson who was a brilliant boy. That comfort was also denied to Mr. Motichand, whose only solace now lies in his genuine deep Faith in the Teachings of his Religion.* * Previously printed in << Light of the Soul.""

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Prataprai Lalloobhai Mehta. 16490OOOT So young, so wise they say, never live long. He claimed no title from descent of blood, But that which made him noble made him good, Warmed with more particles of Heavenly flame He winged his upward flight, and soared to fame; The rest remained below, a tribe without a name. : Born of a good respectable family, though young, and scarcely thirteen years of age at his death, Mr. Prataprai was a congenial comrade to his school friends, an intelligent companion and help to his elders and superiors, and a willing and favourite helpful hand to those who were younger than himself and inferior to him in rank. Full of promise of a bright future career, he showed wonderful intellectual depth and surprising retentiveness of memory. It is reported-of him that he could reproduce a shloka only once spoken out to him, several months after the recital. Once a friend-a great personage-gave him a difficult book to read while he-the friendwas busy elsewhere. On the friend turning again his attention to him and asking him how he liked the book, he reproduced the summary of the subject matter-treated therein. He had a deep spiritual intuition and was fond of religious literature' and could remember and recite chapters and verses of most difficult readings. He was equally interested in, and was fond of Science. Astronomy was his favourite study. He beat his class friends easily in all sujects and carried off best prizes. A soul, so noble, so spiritual and of a scientific bent of mind carried but a fragile and weak physical body. Our young hero had congenital disease of the heart, which not only interfered with his study, but which brought about his early

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13 death. His late Highness Sir Bhavsinhji, K. C. S, I., Maharaja Saheb of Bhawnagar, with whom Mr. Motichand, grand-father of the hero, had come in contact in early years and remained a life-long acquaintance, took a keen interest in the welfare of our friend and his lamented father Mr. Lalloobhai, B. A., LL. B., and a respected State official who died of in the prime of youth. His Highness's solicitude in the welfare of the family of Mr. Motichand was so genuine that Mr. Prataprai was placed, by his orders, under the care of a civil surgeon for treatment. The doctor, while he saw the visible and sure signs of a body that was doomed to an early and premature death, was struck with the serenity and the balanced calm of the soul within. With the true religious instinct of a Jain, a believer in the infimite potentiality and immortality of the soul, and with a firm and unshakable belief that the soul has a body, not the body a soul, the body being only a transient and transitory clayey vesture for the expression of the emotions of the soul, he quietly bore the untimely death of his dear father and showed resigned and calm attitude as of elderly saint at his own shuffling off of this mortal coil. He faithfuly inherited the characteristics of toleration, forgiveness, nobility of heart, spiritual patience and religious devotion from his parents-the qualities which are personified in the life and action of his widow-mother Maniben who leads now a strictly religious life. Such should be a short account of a spirit that had only a short span of early life, but a large and a higher mission to unfold to parents, friends and acquaintances, * Give me that man that is not passion's slave, . And I will wear him in my heart's core.' F. K

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Introduction. Antiquity of Jainism. A fow years ago, erroneous notions were held about the origin and history of the Jain Religion. Some said that Jainism was an offshoot of Buddhism or of Brahmanism. Lord Mahavira was looked upon as the first founder of this religion and his doctrines were held to propagate atheism. Recent studies and discoveries however have clearly proved that all these were wrong conclusions based upon an imperfect acquaintance with Jain literature and philosophy. Brahmanism and Buddhism first attracted the notice of European scholars who, engrossed in studying these religious, utterly lost sight of Jainism, and therefore confounded it with Buddhism. Colour was lent to this wrong view by the accidental similarity between some of the incidents in the lives of Buddha and Lord Mahavira and between a few points of their teachings and confusion was worse confounded.. Fortunately however these misconceptions are now being gradually removed and Jainism is being acknowledged as a religion that can very well stand comparison with Buddhism and Brahmanism. Jainism has its message to teach the world-a mission which has been steadily kept in view by the Jain saints and propagated by an almost uninterrupted suc

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cession of Jain teachers from the earliest times to the present day. Jainism is a religion distinct from Buddhism and Brahmanism. It studies the relation of man to the Universe, in a way peculiar to itself and the solution it arrives at is quite different from those of its two rivals. In the sphere of logic it has doveloped the mode of reasoning called Syadvada which stands in a class by itself. In the sphere of metaphysics it gives an ultimate analysis of the Universe which is its own and has no counterpart in the other systems. In the sphere of practical religion it lays down the rules of conduct with a minuteness and comprehensiveness which are unsurpassable. Thus looking at it from whatever point of view we like, we have to admit that Jainism has a very valuable contribution to make to the uplift of humanity which is the one object of all religions. That Jainism was not an offshoot of Buddhism is now acknowledged by all. This can be proved by adducing historical and therefore reliable evidence. It is stated in the Buddhist works that of the six heresies that Buddha encountered, that of Jnatapatra was one and this refers to Mahavira who is so designated in Kalpasutra, Uttaradhyana and other works. Jnataka was a subdivision of the Kshatriya caste to which Mahavira belonged. Jainism is referred to in the Buddhist works like Mahavagga and Mahaparinirvana Sutra. In one work, a meeting of these two great teachers is described. Certain doctrines, peculiar to Jainism, like its Karmavada are also referred to by the Buddhist works as already in vogue in the days of Buddha. On the other hand it is interesting to note that in some Jain works ( for instance, the Darshana-Sara written by Deva-Nandi Acharya ) Buddha is said to have been originally a disciple of Pihitashrava the sixth saint in succession from Parshvanatha, i. e., a Jain. Whatever the historical value of the tradition may be it is sufficient to note that as a 'result of such references in Buddhist works we must look upon. Jainism as existing.

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III from times prior to Buddhism. Therefore it was not an offshoot of Buddhism, but a religion propounded independently of Buddhism. Jainism is even more ancient than Buddhism. We have already seen that certain Jain tenets had been already in the times of Buddha. The Mahabharata refers to the Jain doctrine in several places. Comparatively speaking the references to Buddhism are much rarer. The reason of this is obvious. Jainism had been provalent from remoter times than Buddhism which therefore naturally was less often mentioned in the Mahabharata. In the Adiparva, Uttanka is said to have seen a Kshapanaka on his return journey to the preceptor, and Kshapanaka means a Jain saint. In the Shantiparva Chapter 239 the Sapta Bhangi Naya is referred to. In the Ramayana the word TAT occurs in I. 14-22 where the commentator takes it to mean a Digambara Jain. These references are enough to show that Jainism has been current in India even from times anterier to Buddhism. Some historical proof can be brought forward in support of this statement. Some Mathura inscriptions bear testimony to the fact that even then Rishabha was looked upon as the 23rd predecessor of Mahavira in the Tirthankarahood. The inscriptions are inscribed about 600 years after Mahavira. Had Mahavira been the founder of Jainism we should have expected that the Jains of Mathura dedicated their inscriptions to Mahavira and not to Rishabha. The underlying idea however is that Jainism prevailed in India from the times of Rishabha at least, i. e., long before Mahavira. Secondly, Parshvanatha is now admitted to have been a historical personage. He flourished in the times of Brahmadatta who is 80 often referred to in the Buddha Jataka stories. Brahmadatta was removed from Buddha by a long time. Therefore Parshvanatha who was contemporary of Brahmadatta must also have flourished before Buddha. This then clearly means that Jainism is of greater antiquity than Buddhism. Modern

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scholars now have fixed about 800 B. O. as the date of Parshvanatha. The Hindu scriptures and Paranas also point to the same conclusion. According to the Bhagavata Parana the origin of Jainism is attributed to Rishabhadeva who flourished just in the beginning of the present period of Manu, i. e., many crores of years ago. (See V. 6-9.) Still older is the reference to the Jain the Vedas. Tirthankaras in .. (1) naindraM tadvardhamAna svasti na indro vRddhazravAH svasti naH puruSA vizvadevAH svasti nastAyoriSTanemiH svastinaH / ( yajurvede vaizvadevaRcau ). (2) dadhAtu dIrghAyustyAyabalAya varcase suprajAstvAya rakSa rakSAriSTanemi svAhA (bRhadAraNyake ) (3) RSabha eva bhagavAnbrahmA tena bhagavatA brahmaNA svayamevAcIrNAni brahmANi tapasA ca prAptaH paraM padam / ( AraNyake ) (4) vAjasya nu prasava AbabhUvemA ca vizvA bhuvanAni sarvataH / sa nemirAjA pariyAti vidvAnprajA puSTiM vardhamAno asmai svAhA // (yajurvedasaMhitA, adhyAya 9, zruti, 25). (5) ahambibharSi sAyakAnidhanva arhaniSkaM yajataM vizvarUpam / arhannidaM dayase vizvamanbhuvaM na kA ojIyo rudra tvadasti / ( taittirIyAraNyaka, pra. 4, a. 5, maM. 17). arhanbibharSi sAyakAni dhanvesyAha stotyevainametat / (pra. 6 a. 4). (6) kanthAkaupInottarAsaGgAdInAM tyAgino yathAjAtarUpadharA nirgranthA niSparigrahAH // (saMvartazrutiH). [ tatvanirNayaprAsAda pp. 506-23. ] This clearly shows that so early as 5000 B. C. which is - generally considered to be the latest limit of the Vedic period,

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the twenty-four Tirthankaras were worshipped in India. This ought to convince everyone that Jainism dates from very remote antiquity and that it has prevailed in India at least side by side with Hinduism long before Gautama Buddha began to teach his doctrines. Jainism is not Atheism. Another misconception which is sometimes entertained about Jainism is that it is an atheistic creed; but a little reflection will show the error in this belief. It is untrue to say that the Jainas do not believe in God. The Jainas have like the Hindus a pantheon of deities of various degrees. They have got their Indra, and other minor deities. It is true that they do not believe in a God as the creator and the ruler of the Universe. According to them Karma is the one force which generates this huge machinery of the world. According to them Parameshvara is the Soul who has attained to perfect knowledge after destroying the whole karmic dross. There is no one else who is so designated. He is called Shankara, Parushottama, Buddha &c. The minor deities above referred to are however far inferior to such Soul. They are only a class of superhuman beings and enjoying the fruit of their merit but they like human beings are reborn after the stock of their merit is exhausted and have to endeavour to attain Perfection, by such means as Japa and Tapas. This doctrine however should not lead one to charge Jainism with Atheism. Disbelief in a personal reator is no mark of atheism, otherwise Krishna, the reciter of Bhagvadgita, will also have to be reckoned an atheist because he says a faca a PATIO 31967 asla st! and no one is prepared to do this. Nor can the belief in the Vedas be looked upon as the only sign of theism. Christianity, Mahomedanism and even Prarthnasamaja which is an offshoot of Hinduism do not take the Vedas as the only authority in matters of religion and not one of these creeds can be called atheistic. Again looking to the meaning which

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pr Panini, the grammatian assigns to the word airfax, Jainium ten never be classed as a FIFTA doctrine. Panini says asti bAsti diSTaM mtiH| 4 / 4 / 60 / asti paraloka ityevaM mattiryasya sa AstikaH / nAstIti matiryasya sa nAstikaH / Thus, according to him, they who do not believe in another life are atheists. The Jains do believe in the theory of rebirth and transmigration of souls and thus the charge of being atheists cannot be laid at the door of Jainism. Taking alt these facts into consideration we clearly see that Jainism does not deserve to be branded as atheistic. In the west a differentiation is made between Philosophy and Religion, the former having reference only to thinking and the latter to belief. A Philosopher need not be a religious man and vice versa. Philosophy whether idealistic or realistic does not claim to lay down rules for conduct of individuals who approve of it. In short, no necessary relation seems to exist between Philosophy and Conduct. This is not so in the East. There is always a clear correspondence between the two. To the Eastern mind it is inconceivable that the course of daily. Hife of an individual should run without the least reference to the doctrines he may hold pertaining to God and the Universe. Here Religion and Philosophy are so blended togethor as to be quite inseparable. For instance, Jainism lays down that a Jain should adopt a particular line of conduct and that only when he sticks to it to the end, the highest truth which it teaches will be apprehended. Similar are precepts laid down in Buddhism and Brahmanism. A particular kind of life alone fits a man for the attainment of the fruit which his religion promises him. It will be thus seen that in the East therefore all the religions have got two aspects. On the one hand they hold forth some ideal and exhort men to try to schieve it; and on the other they point out a particular way

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yn leading to the desired goal. These are the two chief motives which are at the basis of every Eastern religion. Now different views can be taken of the ideals to be placed before men and they in their turn would give rise to different systems of social and moral laws. It is to these differences that we can trace the origin of the different Religions of India. The various philosophical doctrines in the Upnishads, Jainism, Buddhism, Christianity and Mahomedanism are all different views propagated about the ideal to be realised by men. Those different views have produced varying codes of morals. Jainism provides such a one. Since a man began to reflect, his mind is restlessly exercised over the relation subsisting between God, Universe and man, whether there is any creator of the vaxt panorama of Universe, whether man is anything more than a minute part of it, whether he should look to something beyond what is called death, whether his life and work are limited to the span of life which is but an infinitesimal portion of Time. Such and other kindred problems have been agitating human mind since the dawn of civilization and will probably continue to do so without termination. Various religions and systems of philosophy are so many attempts to tackle these problems. None has proved universally satisfactory : but every one of them has afforded solace to parts of mankind; we know almost every one passes through a critical stage at some period of his life when such doubts assail his mind and he knows no rest until and unless he catches hold of something which will. restore the tranquillity of his mind. The different religions are suitable means and guides with which men are provided in such cases of necessity. By resorting to that one which befits his temperament he may try to cross the ocean of doubt and attain peace and happiness. Jainism is not exclusive. It allows the seeker to try all other religions; when he sees their futility, he will turn to Jainism which is the beacon light showing the right path to the earnest seeker; if it is approach ed in right spirit it will not fail to lead him to Perfection

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VIII We may now proceed to show in what way Jainism successfully and matchlessly fulfils its mission. First we consider the idea of Parmatman in this religion. Idea of God according to Jainism. " Jainism has no room for an extra-mundane God. We have already shown that it cannot on that account be charged with being atheistic. In fact Jainism sails in the same boat as the Sankhya Philosophy and the Philosophy of the Bhatta Mimansakas that do not acknowledge the existence of a Creative Deity. According to Jain Philosophy the law of cause and effect rules the Universe without exception; hence there is no room for a separate being to dispense laws which govern it. The evolution of the world on the causal principle will be described later on. For the present it is sufficient to note that Jainism does not make us depend on any Almighty Ruler for being in beatitude here or hereafter'. The condition we are in-whether good or bad-is the result of our past actions; to make it better or mar it also depends on our Karmas. It is not due to the favour or disfavour of any being human or superhuman or subhuman. path for ourselves here and in the next lives for emancipation of our soul by our own will and action. It is in this sense that Jainism dispenses with the necessity of a God. But it has another and noble idea of Godhood. Before we proceed to explain it we may find it worth noting that the West has but comparatively recently come to comprehend the true meaning of the principle of Evolution and the Principle of Cause and Effect. These have been embodied in Jainism, however, for ages. Spencer stops short of the Unknown but Mahavira, 2,500 years ago, proceeded further on the path of Evolution and reached its farthest limit. A mere acknowledgment of this principle is insufficient; it ought to be translated into practice, and upon this Jainism insists. As will be seen further on the Achara is so regulated as to meet the necessities of the evolution of Jiva in all respects. We carve out a

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IX 3 What is then the idea of God in Jainism? He is not the maker of the body. He is not the dispenser of happiness and misery. He is not the regulator of the world. To the Jain God' connotes something different altogether. The true idea of God signifies the supreme status of the liberated soul. The Jiva who attains to Perfect Knowledge, Perfect Power and Perfect Bliss is God. All Mukta Souls are Gods. It is within the power of everybody to become God himself. Such a conception of Godhood alone stands the test of reason and satisfies the needs of intellect and emotion. The ordinary conceptions of a deity as the moulding or pervading spirit of the huge world-organisation are exposed to many irrefutable objections. They imply imperfection in the Deity. They attribute ignorance to the Author and put a limit to his otherwise infinite power. They fail to satisfactorily set at rest the 'why' which has been perpetually presenting itself before every thinking mind. Worst of all it is impossible to acquit such a God of the charge of being unjust. If God needs a world either within Himself or beside Himself why should He need it? Is there something which He does not possess? Again if at all He wants it why should it not be a prototype of Himself? He is said to be perfect while the world clearly is not so. Why should there be inequality among His created beings if He is just and impartial. These and many other such questions which appear insoluble on the commonly understood conception of God vanish at once if we recognise the Jain theory. The evolution principle dispenses with the necessity of a maker of the Universe. If man alone makes or mars his own fortuneif he is his own creature-no other being can be accused of injustice, partiality and cruelty. Inequality and the consequent misery in the world cannot be laid at the door of any outside God. Jiva is God or Satan within himself according to his Karma. Jainism defines God thus - " parikSINasakalakarmA Izvara: " I Complete liberation from the fetters Karma constitutes Mukti which 2

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X is the same thing as Godhood. A Makta Atman is like the Sun who shines in all his glory when the douds that hide him momentarily are dispersed by the wind. The dispersing of the clouds does not add to the lustre of the Sun, but simply reveals his real nature. Clouds are but an intervening obstacle to the proper view of the San. Similarly the rea! Atman is enshrouded in the veil of Karma when it is called Jiva or Bahir-atman. When with our persistent endeavour we tear it asunder, we have before us, or rather we realise within ourselves our real nature. What we have to achieve is the annihilation of our karmas. So long as karma dogs our footsteps we are to be born or reborn; destroy it and we are free. " dagdhe bIje yathA'tyantaM prAdurbhavati nAGkaraH / karmabIje tathA dagdhe na rohati bhvaangkrH"|| This is the idea of Godhood and Mukti. Jainism discards the creating God but admits gods, i. e., Mukta Souls; and they are innumerable. Then, is Jainism monistic or pluralistic ? The Jainism would reply, it is neither the one nor the other exclusively or it is both from different view-points. From ong point of view it is monistic like the Advaita Vedanta. All the Parmatmans may constitute one category of the Absolute in that the essence or the quality of them, all, is identical. Jnana, Divine Light, is their essence. Take any number of sovereigas for instance, and the quality of gold in all of them is the same. So from the point of view of Knowledge, Bliss and Power all Mukta Souls are one, but as tho sovereigns in our illustration retain their individuality in spite of the fact that essentially all are identical, similarly the Mukta Souls still remain distinct; they do not merge into one another. This is where Jainism parts company with Advaita Philosophy. For, according to the latter, a Mukta Atman becomes part and parcel of Brahman. The Absolute is not however a single unit by itself reducing the Universe to phantasm as with the

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Advaitir but it is the supamation of units. It is the infinite compound of finite parts. To a mathematical mind this idea is familiar enough. Applying these observations to the question of the unity or multiplicity of souls we may say that both. Dvaitism and Advaitism are right from their respective standpoints, but they only express partial truth. It is the incomprehensible and presents the same dilemma to the theorist as the number' to the mathematician. The Absolute is neither the one nor the many just as the abstract number is neither one nor many, but only a sum. Similarly the Absolute when conceived as Existence is one, but many when thought of in reference to the forms through which it manifests itself. A recent work on Jainism puts the case fairly when it says : Here someone might choose to urge an objection against this theory by observing that if Atman can become Parmatman, then it means that the Jains believe not.in one God but in many. In answer to this it must be born in mind that the Jains are the followers not of Ekanta but of Anekanta. Their belief is not that God is absolutely one or many. According to Jain principles, from one point of view, God is one, but from another he is not only many but is infinite with reference to his Swabhava or Swarupa (Omniscience and Perfect status ). He is one but as regards the Atmans in which that perfect status has been manifested, He is infinite. In reality Jainism does not worship any particular individuality but that Perfect, Pure and Good status in which Atman exists as the Allknowing, All-scient, All-powerful, All-happy and Vitaraga. In Jainism prominence is given not to the individuality, but to the status in which Atman becomes Parmatman, and that status, whatever be the number of souls individually, is identi cally one and the same. (An Insight into Jainism, quoted in key of Knowledge ). We have thus attempted to explain what Godhood or Hukti consists in. If it depends entirely on individual efforts

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are we to discard altogether the worship of God ?' Idol wore ship has been current in India for centuries together. Shall we now conclude that it 'serves no purpose ? Here will then *be a powerful weapon forged by ourselves for the use of those 'who declaim against idol worship. But no. The inference as to the uselessness of idol-worship and God-worship is unwarranted. We have shown that the Jains believe in God as well as Gods looked at from different points of view, but we have not even hinted, much less implied, that they ought not to be 'worshipped. Our salvation depends upon our karmas. Why 'the Gods should then be worshipped is that the worship helps 'us in achieving our salvation. In fact God-worship is admitted to be necessary by all religions. No such unanimity exists as to idol-worship. Here we shall bear in mind one point special to Jainism. All the other religions preach that God does confer favour on His devotees. The path of salvation is made easier by God's Grace. It is with this end in view chiefly that they worship God. What is peculiar to Jainism is that it dispenses with the necessity of such grace; it does not assign such an activity 'to God. He remains a passive looker-on, while the individual is wearing out the web of his Karma. Worship pacifies the soul which is the essential factor in working salvation. It ennobles the mind, teaches high ideals, and brings us spiritually in contact with those higher souls who have attained Perfection. In bringing all these about no activity on the part of God is necessary. A person sitting near hearth has the heat transferred to himself without the fire doing anything specially for him. Similarly a person who devoutly worships God acquires to a certain extent His qualities; whether they have a lasting effect or no is a question which is without importance at present. The point is, for the time being at least, the worshipper feels he is standing before a Higher Presence, and that he has elevated himself to a higher plane. The

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XIII principle is the same as underlies the institution of Heroworship. The reason why the English adore Alfred, the French, Napoleon, the Americans, Washington and the Muse salmans, Mahomed--the instances can be multiplied to any extent-is the same. All these personages are in a sense the national Gods of the respective nations. Alfred is no longer in this mortal world of ours. He can do nothing directly for England. But his memory and worship arouse in an Englishman sentiments which are most valuable in his mental and spiritual development. They teach him the lesson of selflessness and sacrifice for his nation. Similarly in the cases of other Heroes. The worshippers of Mahavira and other Tirthankaras adore them because they embody in themselves the perfect realisation of the Jain ideal and because their worship spiritualises Soul by constantly bringing that high and noble ideal before the mind of the worshipper. Idol-Worship. **: As we have seen above there is a complete unanimity among all religions on the question of God-worship. Even the latest sects are at one on the point. But a similar unanimity is not to be seen as regards idol-worship. Idol-worship is recognised only in India. All ancient religions of nonIndian origin with one voice preach against the worship of images. During recent times some new sects have, under the western teaching, discarded image-worship. We believe this is all due to their not properly comprehending the principle 'which underlies the method of idol-worship. . The first objection raised against idols is that they cannot be traced to ancient times. It is usually supposed that idol-worship was introduced by the Buddhists of the Maha. yana school who were in the habit of erecting statues of Buddha for the purpose of worship, and that the other religions set up in imitation of the Buddhists, images of deities

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XIV and saints peculiar to themselves. It is therefore concluded that the religions in ther primitive and pure form did not preach idol-worship and that therefore it has no importance of its own. In confirmation with this it may be observed that the majority of mankind goes without idol-worship. It is therefore urged that it needs not be persisted in, only in India. The objection here is mainly as to the historicity of image-worship, and it can be met by producing evidence of historical worth. Fortunately we have got such a piece of evidence which should go a great length in removing misconcep tion on this score. Before we adduce the proof we may note one thing about such objections based on the ground of want of historical proof. Such objections are negative in character, and therefore we have to take great care before taking them to be valid, in seeing that obsolutely no evidence to the contrary is ever likely to be forthcoming. Even the slightest probability of the existence of such evidence tends to deprive the objecton of much of its force. As new material becomes available there is likelihood of our coming across new proofs for old problems in the light of which we have to modify our views regarding them. In other words opinions on such debatable questions can have no finality until the whole material is at our dis posal and is thrashed out and dissected under rational criti cism. We may mention one instance illustrating how views once considered to be unalterably true, undergo radical modifications because of new discoveries. It was once held by most of the learned antiquarians that the Indian traditional accounts of Vikramaditya of Ujjain were all pure fables and that there was no historical personage of that name. But recent researches have led the archaeologists and scholars to give up that theory and to accept the personality of Vikrama as historical "The theory or rather the mythology about the non-existence of Vikrama circulated by early journalists in their imperfect knowledge is fit to be given up." It 66

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kas baon given op, for, Heet and others do admit that there was a Vikrama, but they say he was a foreigner. " (K. P. Jayaswal in I. A. XLVII., p. 112.) We may here incident. ally remark that Jain works have supplied important data in enabling the scholars to elucidate the thorny question of Vikramaditya.) We might add scores of examples of this nature. The point we want to lay emphasis on is that objec. tions whose character is negative should not be made too much of or hastily taken to be conclusive in deciding the question at issue. A negative objection has its uses, but that depends upon the nature of the evidence available. If the sources of the evidence are exhausted, the negative objection may be valid. Ik however they are not, the objection remains half supported and consequently inconclusivo. Now as to the actual historical proof. It is now gene: rally accepted by scholars that the Mathura Brahmi inscrip. tions date from the first century B, C. They contain references to the worship of the images of twenty-four Tirthankaras, Going further back we come to the most important Jain inscription of Kharavela, King of Kalinga. In the Hathigumpha inscription he is celebrating his achievements year by year and here is a portion of the history of his twelfth year of rule. nandarAjanItAni aga jinasa...naga (gaharata) na patihAre hi aGga magadhe anda ( line 12th of the inscription.) The following is the translation as given by Mr. Jayaswal (J. B. O. R. S. III., P, 465 ): He brings home...of the first Jina... which had been carried away by King Nanda ... (and) the home ratnas as recaptures (and) the precious things of Anga and Magadha' The meaning of this is that Nanda, the King of Magadh, had formerly invaded Kalinga and carried away the images of the Jain Tirthankaras from that country to Patali

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XVI putra. Kharavela, during the twelfth year of his reign con quered Magadha and recaptured those images along with other precious things. Now the Nand named herein is identified by Jayaswal with Mahanandin who is mentioned by the Puranas as belonging to the Shaishunaga dynasty and is assigned the date somewhere about 449 B. C.. The conclusion we arrive at therefore is that so early as the middle of the fifth century B. C. the images of the Tirthankaras were worshipped. The images in Kalinga were thought by Nanda to be valuable to be included in his plunder and their recapture was looked upon as a memorable achievement of his as to find a place in the record of his reign, and thus be made known to posterity. Such was the importance attached to images during the fifth century B. C.; Therefore the conclusion is inevitable that image-worship must have been in vogue many centuries before the fifth. It must have been an ancient institution even then. Generally many centuries elapse before an institution gathers respectability about it, and this must have naturally happened in the case of idolworship. With this evidence before us it cannot now be impeached. We can no longer maintain that idol-worship was the innovation of the Buddhists. Brahmin works also afford evidence of the remote antiquity of idol-worship. Scholars are well acquinted with the quotation from the grammarian Patanjali mauryerhiraNyArthibhirarcA:: prakalpitAH / zivaH skando vizAkha iti / Here the Maurya Kings are distinctly said to. have given currency to the worship of Shiva and Skanda. Chanakya, the famous minister of Chandragupta, expressly lays down that idols form an important source of revenue to the kings. This he would not have said unless idol-worship had been thoroughly established in his times. Still earlier evidence is that furnished by the dramatist Bhasa who flourished. :

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XVII : before Chanakya. In one of his plays entitled a we meet with the following: -: asminvRkSAntarAviSkRtadevakule muhUrta vizramiSye |... kasya nu khalu daiva tasya sthAnaM bhaviSyati neha kazcipraharaNadhvajo vA bahizcihaM dRzyate / ... . aho bhAvagatira kRtInAM devatAddiSTAnAmapi / ... kinnu khalu catudaivateoyaM stomaH / ... kAmaM devatamityeva yuktaM namayituM ziraH / ( pratimAnATaka, pp. 44-45.). Here there is the clearest reference to temples and idolworship.. The episode is in connection with the story of Rama. Therefore, according to the dramatist, the idol-worship was as ancient as time of Rama. We may not take this to be true, but this is at least certain that in Bhasa's time the institution of idol-worship was looked upon as coming from hoary antiquity. Thus taking into consideration the Brahmana and the Jain account, we cannot but conclude that the idol-worship has been current in India from very ancient times. The objection that it is a comparatively recent institution no longer holds good. Another objection briefly stated amounts to this that the worship of images tends to conceal the real nature of God from man or in other words to lead man away from t'he true God. It is considered that God is without form, name or imperfection of any kind; and as the image possesses all these, it is thought it is impossible for it to be truly representative of God. What happens in such a case, it is said, is that the worshipper invests the image he worships with only human ideals and turns the real God into an anthropomorphic God. Again it is said that idol worship brings into being a number of gods and that thus the oneness and the peerless perfection of the true God is often lost sight of. Not only this. What is more serious is that many sections are given rise to according to the various images worshipped. These often quarrel with one another as if the truth were the monopoly of any 3

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particular sect and forest is lost sight of for the trees. And it becomes difficult for ordinary mind to find out where the truth lies. It is no wonder then the perplexed man expresses his doubts and difficulties somewhat in the way as in the following verse :-- 6apisalag: Hata hai naiko muniryasya vacaH pramANam / * dharmasya tattvaM nihitaM. muhAyAM HEIGA ja na: 79791: " 11 Such objections are more apparent than real. They show the lack of apprehension of the fundamental principles of idol worship. First as regards the objection of God, formless, nameless and perfect, being transformed into a human God, we do not deny these qualities to God, but in 'point of fact these are mere abstract conceptions. Human mind as it is constituted cannot think in the abstract. However much we might talk of God being nameless, it is impossible to translate this ideal conception into a fact. The moment we utter mentally or orally the word God the proposition is nega. tived and a name assigned to Him, Going to the church is a kind of image worship as also are the worshipping of saints and tokens, visiting holy places, the chanting of hymns-whether from the sacred works or from other sources. Just as the Bible is an outward means for leading us to the Inner spirit, so an idol is an outward symbol which is intended to awaken in us the notion of God and of our duty towards * Him. The image is not identified with God, but it inspires us with sentiments which, if brought into practice, would elovate us to the height of God. There is nothing irrational in thus securing the aid of images for our spiritual deve. lopment. : As to God being made anthropomorphic, all the religions are equally exposed to this charge. We shall adduce only one illustration. We say God is just, a notion, acceptable to

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IXX all sects. But we must note the idea of being just is itself the product of human brain or in other words anthropomorphic, Because we as human beings idealise justice, and we attribute that abstract quality to God. Similar is the case of other ideal qualities. Whatever is ideally good according to our notions is supposed to be in God. In other words God is the meeting place of human ideals. Now imagine a tiger thinking of having a God. His God will be fashioned after his likings and dislikings. His God will be rolling in abundance of flesh with a wild realm of forest of his own. The God of the mouseworld would have to be stronger than the cat. This is sufficient to show that in a sense no religion or sect can escape the charge of being anthropomorphic. At the same time however we must bear in mind that the importance of imageworship is not thereby at all minimised. If the worship of an idol does indeed bring about the true development of the human soul-and this many Indian saints and sages have realised and verified-we should think twice before condemning the method as utterly useless. Even if there be no long antiquity at its back-as a fact it is there as already shown-tho one fact that it materially aids the man in his spiritual advancement, should alone be enough to command our respect for idol worship. In this age of Utilitarianism, if idols havo proved their utility they ought to find a place among the means of human progress generally recognised. The objection that sectarianism due to idol worship breeds quarrels among the votarios of different sects is also based upon insufficient grounds. There indeed havo been quarrels and persecutions-Medieval Europe had witnessed the blood-curdling acts perpetrated in the secret by the Inquisitional tribunals. But it is not proper to hold the sects alono rosponsible for them. Something is due to time and circumstances. Most of it is due to ignorance of the true principles of religion. So our attempt should be not to do away with the religion altogether, but to modify it, to improve it so that

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XX it may be brought into consonance with the true spiritual ideals of humanity. The best way is to enligten men as to tho fundamental principles underlying all religions. . Lastly it is sometimes urged against idol worship that it engenders the spirit of bargaining with the God and that it is thus degrading to institute a kind of barter between two beings; one of them always cccapies the position of inferiority and the other of superiority. Such a relation between man and God tends to make man powerless because he is always face to face with a Being who is much too powerful for him and whose plans remain always beyond his scrutiny. Whatever force there may be in this objection as regards other religions, it fails to be applicable to Jainism. The characteristic of a trae Jaina is most aptly expressed by Ratna Shekhara in the opening lines of his Sambodha Sattari, which reads as follows: "No matter, whether he is a Shvetambara or Digambara, a Buddha or a follower of any other creed, one who has realised in himself the self-sameness of the soul, i. e., one who looks on all creatures alike his own self, is sure to attain Salvation." Jainism is a universal-religion its object being to help, as it does, all beings to Salvation and to open its arms to all, high or low, by revealing to them the real truth. The Highest Good is found in Moksha or Nirvana-the Absolute Release of the Soul from the fetters of births and deaths. The same is the case with the variations in the images selected as the object of concentration. True worship being idealatry' and not idolatry,' as repeatedly pointed out before, anything which has the tendency to bring us nearer to the ideal in view is a fit object of holy concentration. The images of those Great Ones who have attained to

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XXI * everlasting bliss, and Whose lives, therefore, constitute beacons lights for our guidance in the turbulent sea of Sansara, thus, are the fittest of worship. Those who regard the Jains as idolators have no idea of the sense in which they worship their twenty-four Gods, nor of the object of devotion. The images of the blessed ones possess three great and priceless virtues which are not to be found in any non-Jaina image of God, and these are (1) They at once inspire the mind with the fire of self less Vairagya ( renunciation), and exclude the idea of bogging and bargaining with God. (2) They constitute the true ideal and point to the cer tainty of its attainment, thus removing and destroying doubt each time that the worshipper's eye falls on them; and (3) They teach us the correct posture for concentration, moditation and Self-contemplation. Jain Theory of Logic and Knowledge. Every religion has a philosophy and metaphysics of its o#n, Jainism is no exception to it. Various writers and thinkers have defined Philosophy from different view--points. . According to the Jains however, Philosophy consists in the voluntary and consistent striving, intelletual and moral, manifest in the removal of karmic impediments on the way to Right Knowledge, Right Perception and Right Conduct. The aim and object of Philosophy is to enable man to realise spiritual happiness. Jain philosophy is therefore immensely practical. Philosophy must enquire, first, what are the fundamental factors that go to constitute the world, secondly, in what way the man, for whose bonefit Philosophy exists, cognises them, and lastly, how man after knowing them should mould his life so that ho may thereby reach the goal. We shall take the

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XXII Bocond of these first and see the Jain epistemology which has been very elaborately expounded by Jain philosophers of ancient times. Divisions of Knowledge That knowledgo which embraces concisely or in details the predicaments as they are in themselves, is termed Right Knowledge. Right Knowledge, Right Conduct and Right Vision all go together. Right Vision is the basis of Right Knowledge; it is also impossible without Right Conduct. They are so very intimately interconnected that if a man really possesses one, he may attain the other two. * Knowledge in general is of five different forms: (1) Mati, (2) Shruta, ( 3 ) Avadhi, ( 4 ) Manahparyaya and (5) Kevala. Mati-Jnana is that which the Jiva cognises through the operation of the sense-organs. Shruta is the knowledge obtained from the hearing and reading of the Scriptural texts. Avadhi is the knowledge of an incident as having occured in the past. Manahparyaya is the knowledge of what is passing in other's mind. And Kevala-Jnana is the purest knowledge, perfect, infinite and absolute which precedes the attainment of Nirvana. It transcends all reality and is purely intuitive. It is possible in the case of an Omniscient Being alone. It is possessed by one whose cardinal characteristic is Pure Intuition or Transcendental perception. It is 97 the real or full 379T1T or pratyakSa jJAna Avadhi and Manahparyaya aro vikala pratyakSa jJAna these though independent of senses and mind are limited or partial. The rest is 9772 or 3797927 or mediate knowledge. Its source is senses. The sense knowledge is in many cases unreliable. Such mediate knowledge is said by choliasts to be of eight kinds: (1) Senseperception ( 487 ), ( 2 ) Inference ( 313417 ), (3) Analogy ( 59417), ( 4 ) Verbal Testimony ( 2757 ), (5) Implication ( 374191e) (6) Non-existenco ( 87417 ), (7) Tradition ( oma i) and (8) Probability ( arita). Through these eight

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sonrees of information accuracy of mediate knowledge is gena: rally determined. From Sense-perception to thought there are, according to Jain Philosophers, five stages: (1) 25 Faique ( Aquisitional Stage ). Here the outer world rouses in us a kind of stimulus, through the channels of sensation. (2) 3791998 (cognition ). Here a notion is formed about the outer object which is however indefinite (3) (Comparative Stage). Mind not satisfied with vague notion goes out in search of the real character of the extra-mental object. ( 4 ) 37714 ( Recognition ). There the object is more definitely recognised as distinct from others; and ( 5 ) Sipoti, (concept) is that stage whon the object is the uppermost in mind with special reference to the intensity and duration of its knowledge. Tia sia is again subdivided, for the sake of convenience, into five classes: (1) Smriti (Fala ) is the memory which reveals in the form of recollection what had been seen, heard or experienced before by our senses. Of course this would depend upon the intensity of that former experience whether the recollection is vague, correct or wrong. (2) Pratyabhijnana ( E sia ) is recognition arising from the perception of resemblance between what had been seen before and what is seen now. Here of course the aid of ta is necessary. (3) Tarka ( ago). Tarka is thus defined " geoi : " It means "knowledge of the invariable relationship'. The stock instance is that of the relation between the fire and smoke. yatra yatra dhUmaH, ag ag aala: 1 Wherever there is smoke there is fire there : In other words Tarka means the knowledge of a Universal rule applicablo to a particular class of instances and invariably holding good in their case. 4 Anumana comes next. Its definition is WTA.CAT

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mAnam / g) knowledge of the existence or nonexistence of an object from the knowledge of the existence or the non-existence of the middle term, for instance, the knowledge of the existence of fire arises on perceiving the existence of smoke. In the absence of the existence of the latter. there is the knowledge of the non-existence of fire. Anumana is a step higher than Tarka. Tarka forms the basis of Anumana. The validity of Anumana will depend on the validity of Tarka. Anumana is of two kinds : Svartha and Parartha. XXIV: * 6 The knowledge arising from inference may be only for the sake of the person who infers or for the sake of communicating it to others. In the former case it is Svarthanumana, and in the latter case Pararthanumana. The Anumana may, again, be either by homogeneity() or by hetrogeneity' (au). This may be illustrated by a reference to the usual illustration (1) This hill is full of fire because it is full of smoke. (2) This hill has no smoke because it has no fire. In other words the character of the Anumana may either be positive or negative. Later Jain logicians like Yashovijayaji Gani enumerate an exhaustive list of the various subdivisions of the Svartha, Parartha, Homogeneous and Heterogeneous Anumana but it is unnecessary to enter here on the exposition of the topic. 1 Syllogysm assumes different forms in the writings of different writers. It is said that the best syllogysm should consist of ten parts. " The form consisting of fewer parts upto five is mediocre while that consisting of parts less than five is worst. 5 Agama is the last kind of Paroksha knowledge. Its definition is zabda Word' here is meant to include signs, symbols and the like..

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XXY This is a very important means of acquiring knowledge especially when it is the word of the Teacher (Tirthankara). Even in ordinary matters every one bas to depend so much on Floatia. Vyavahara will be impossible without it. As regards the question of spiritual advancement, word-knowledge is the only and the most reliable means because the Teacher (Tirthankara ) is without the least taint of 'egoism or desire.. Shabda is said to be produced by Pudgala (164: 9555:) This definition "refutes the views of the Mimansakas and Yogikas. According to the former it is eternal, but according to our definition it being a production is not eternal. According to the latter it is a Guna, but according to us it is a Dravya produced by Pudgala." Shabda is of two kinds : Laukika ( worldly ) and Shastriya ( Scriptural ). The former is the testimony of reliable and authoritative persons; the latter, the testimony of the High Souls who have realised the truth and therefore whose words are clothed with even greater authority. Saptabhangi. ... So far we have examined the proposed means of acquir: ing true knowledge. We now naturally come to the all-important question of what that knowledge consists in.'' We have seen knowledge to be of two kinds : (1) Kevala knowledge and (2) non-kovala knowledge. The first kind has two effects. Its immediateconsequence is the removal of ignorance, while its indirect consequence is supreme happiness and equanimity. The Keval Jnana is attained by Kevalis only: Men in the common run possess only ordinary know; ledge. It enables its possessor to discriminate between what is right and what is wrong. With its aid men select the former and reject the latter, because the informatie te ondesirable and the latter is undesirablo. 4

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XXVI That, knowledge is the all-impartant factor in human life, goes without saying. As we have seon, Jainism inonl. cates, that, perfection consists in the attainment of Right Conduct ( Samyak, Charitra ), Right Perception (Samyak Darshana ) and Right Knowledge (Samyak Jnana ), Right conduct will follow Right faith and Right knowledge. Only when Samyak Jnana is attained one can have Samyak Darshana and Samyak Charitra. Darshana and Charitra are proportionate to the quantity and quality of the knowledge we possess. If the latter is perverted the former two are equally $o; if the latter is imperfect, they are not to be expected to be perfect. This relation between Samyak Jnana on the one hanl and Samyak Darshana and Samyak Charitra on the other is clear. Knowledge can be of three kinds: (1) It may be per. verted or wrong. (2) It may be partly right and partly wrong. (3) And lastly it may be completely right. Whether in any particular case it is of one kind or the other depends upon the way and the means by and through which it is acquired. It is the distinctive feature and glory of Jainism that it insists upon and provides the means for the acquirement of perfect knowledge. Now, when can perfect knowledge be said to be attained ? Let us take an ordinary instancethat of, say, golden ring. One person who has not seen and known gold at all but is acquainted with brass, may think it to be a brass ring. This is his knowledge which does not correspond to the real fact. His knowledge is therefore wrong or perverted. Then take another man who knows gold and tho ornaments made of it; but who believes that the golden ring will exist permanently in the same form. The knowledge of this man is right so far as he recognises the ring to be made of gold, but it is not right in so far as he believes in its permanence, because it is nct as a fact permanent. Lastly let us suppose there is a person who understands the true nature of the gold ring-the material it is made of, its purity,

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XXVI quality, duration, &c. The knowledge of this one can be termed right knowledge. It will thus be seen the right know, ledge involves a complete understanding of the circumstances. which have brought into being the object of which knowledge is to be gained. That knowledge which falls short of this, cannot be called right knowledge. This will be made clear by the instance usually cited. A man stands in various relations with other men. He is father to one, brother to another, son to the third, a superior officer to the office clerks, but a, subordinate to the higher officials and so on. If we are to have right knowldge of the man we must know all these various relations. The man is neither father alone, nor brother alone, but a sub-stratum wherein all these relationships reside. From one view-point he is a father, from another a brother and so on. Every object in fact can be viewed from various stand-points, in some cases some view-points are more im. portant, in others, others. In the illustration taken, we considered in how many relations the man stood to other human. beings. Take another instance of a ghat a. We can say about it that it is permanent from one view*point and not so from another. Considered as earth, the original Dravya out of which it is manufactured, it is everlasting, because Dravya is such; but considered as the product of the Dravya it is liable to destruction. Every object is subject to three conditions, Creation, Destruction and Permanance ( 371h, qart and stron ). Ghata itself undergoes all these three states. But if we look it as only earth irrespective of the form it assumes it remains earth all-through, i. e, it remains permanent. Thus we see that a ghata possesses two apparently contradictory qualities, liability to destruction and freedom from destruction; but that: contradiction disappears if we bear in mind that the ghata is considered from two different standpoints and hence arises the apparent contradiction. Again if the ghata is of the black colour,, it means it is of no other colour. When we say a black ghata exists, we also mean a red ghata does not exist

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XXVIII with the same substance. Therefore existence can be affirmed of the ghata when we have the black colour in view. But non-existence can be asserted of it when any other colour is in view. Thus existence and non-existence can be predicated of the ghata from two different points of view, though these are mutually exclusive qualities. As with the colour, so with the place, the manufacturer, the instrument and the implements with which it is made, &c. We can form many pairs of such contradictory 'qualities that can be predicated of the ghata only when we consider it from different points of view and the apparent contradiction can thus be removed. This is sufficient to explain the fact that an insigni-. ficant object like ghata requires, if it is to be fully understood, consideration from so many standpoints. The difficulty. is manifestly greater when the object of thought is Universe, Mukti and the like. But the main fact remains that complete knowledge is that which views the object. under consi. deration from all possible standpoints. It is a principle which cannot be too much emphasised. The whole of Jaina logic is centred round it. This principle is therein called Syadvada or Anekantavada. It distinguishes Jainism from all other religions and philosophies. * Every religion tries to teach the nian to go beyond the phenomenon. Jainism does the same thing. But Jainism differs from all other religions on one vital point. All other religions cognise the real but from a restricted view-point. Therein cognition refers to a limited part of the cognised. Thus for snstance when the Charvakas say that everything is liable to destruction, they utter only half truth. From the phenomenal point of view, nothing indeed is permanent but from the nonplenomenal point of view it is not so. This latter aspect the Charvakas fail to take into account and hence their theory is onesided and therefore mistaken. These remarks apply to other religions and philosophies also. Nothing in itself is

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XXIX real, ideal or transcendental. Everything is all there from varying standpoints. The chief drawback in the other systems is that their outlook is circumscribed; they reveal but partial or isolated truth. The apprehension of real truth presupposes a deeper and sounder organ of knowledge and subtle speculation, a deeper insight, a true penetration into the very heart of a thing. This being attained everything seems to be, though apparently divergent and often conflicting, yet, bound with one tie-an expression of one underlying principle contributing to the substantiveness of all thought and being. And this is exactly what Saptabhangi rules attempt to achieve. Shabda knowledge is of two kinds :-(1) One based on Pramana, and (2) the other based on Naya. When the knowledge is had in its entirety it is Pramana Jnana (Tolfruaraiare lana: JATIFEA#:1), while practical knowledge is Naya knowledge ( dezatastattvArthAghigamo nayAtmakaH). Both again are of positive and negative characters each, and in both of these there are seven modes of expression and hence they are called pramANasaptabhaGgI and nayasaptabhaGgI respectively. saptabhaGga is a collection of 'geven Bhangas (modes). We shall first consider tho ghluagHEN. / The first mode of expression is syAdastyeva ghaTa:: Here syAta has the sense of laat ( may be, from one point of view), A thing may exist in respect of four elements-Dravya, Kala, Kshetra and Bhava. We have shown above how everything may be said to exist from a certain point of view. From another point of view we can say FallaiFET 90; which is the second mode of expression. The third mode is fargeta alfaia ca ghttH| The fourth mode is syAdavaktavya eva ghttH| Fifthly we can say Frigeria 91977.27 977 : 1 Sixthly, Fiaicha 21974 ga .gd: 1 And lastly we may say FAITENT Alfia 21777oz 1972: 1 These are the seven ways in which we can express our ideas about an object. When we express it in one way

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XXX only, it is a partial truth that we' utter. The apprehension of unity or universality presupposes the divergent elements through which it manifests itself. Thus briefly describing Pramana Saptabhangi or Syadvada we may proceed to consider Nayasaptabhangi or Nayavada. Nayavada. We have so far dealt with the Syadvada. We saw how many ways there are in which we can state our conclusion in respect of things. These are the seven modes in one of which we express what we know of a thing. This is then the subjective aspect of knowledge. The modes of expression mainly pertain to the knowledge an individual has of a particular object. Knowledge has also an objective aspect because it is with reference to something known. In other words we must also take into consideration the contents of knowledge; what is that which is comprehended when the individual says he has got knowledge of an object. True knowledge requires a correct statement of the facts to be comprehended. Generally speaking facts are not always understood in their fulness. In some cases all the aspects are not clearly brought before view and in others our language makes it impossible for us to describe things in all their aspects at one and the same time. For such various reasons we are often liable to fall into the pitfalls of errors. It is to avoid this that the Nayavada is taught by the Jain Agamas. Nayavada is the analytical process of ontological enquiry, while Syadvada is the synthetical treatment of things in their versatility of aspects, for which reason this latter is called tho Anekantavada also. Thus Nayavada and Syadvada are supplementary to each other and between themselves exhaustively deal with the contents of knowledge and the modes of expressing them. It is these two which form as it were the very ground work on which the whole superstructure of the Jain metaphysics is safely and securely built up.

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H XXXI Naya is the analytical process of ontological investiga. tion helping us to dive deep into the net work of interrelated parts of the thing known through the ordinary means of knowledge and select as well: one or the other attribute, from the innumerable attributes, the aggregate of which makes up the being and expression of the said known Thing with a view of interpreting and understanding the selected attribute for a correct and complete conception of the ontology of the same. Such an analysis is the natural consequence of the many-sidedness or Anekantavada which is the most predominant feature of Jainism. As we have already explained, knowledge, to be perfect, requires to be many-sided, which fact is consequently so often emphasised by Jainism. Any philosophy which fails to conform to this remains necessarily onesided and therefore, reveals, at most, half truths. Onesidedness makes men liable to err. It is this manysidedness which has made the position of Jainism inpregnable such as is not to be found in the case of other religions. Every other religion has to face certain problemas in theology and metaphysics which it finds impossible to solve and which therefore, it takes for granted as fundamental assumptions. They are fundamental in the sense that they are final assumptions beyond which that particular religion cannot go. For instance, the Charvakas refuse to proceed beyond what is within the grasp of physical senses. They try to remain purely materialistic to the end. They are right in a sense, as we shall show further on; but if theirs is the only standpoint that must be taken as correct, it is proved incapable of tackling the psychical problems which have now-a-days been shown to be beyond anything that matter alone can explain. In other words the Charvaka view-point is correct so far as it goes. It shows us only a smaller part, the larger and the more important one being put aside. What Jainism inculcates is that this sort of insufficiency of the various theological and philosophical doctrines is due only to their failure to take cognisance

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XXXII of all the standpoints. Onosidod teaching gives us half truths, the main source of errors. Jainism avoids this pitfall and insists upon having a thorough knowledge based on and inclu: sive of all possible view-points. This manysidedness ought not to be confounded with indefiniteness-a charge sometime levelled against Jainism. Jain doctrines are as clear and definite as anything; there is no ambiguity about them. With ruthless logic it does pull down other philosophies, but at the same time it has to offer something better in their place. It is not merely destructive in critism but also constructive in substitution. It condemns onesidedness and errors in others and offers broadest view point and truth with the aid of its Anekantavada. Not only does it point out the element of truth in all other religions, but also rectifies their errors." Truth, Reality, Being, Atmanall can be viewed from more than one point of view. Other religions have only a glimpse or a partial view of them which if being taken to be the full view they mistake shadow for substance. But Jainism has the grasp of the substance as well of changing states. To be, to stand in relation to, to be active, to act upon other things, to obey law, to be a cause; to be a permanent subject of states, to be the same to-day as yesterday, to be identical in spite of its varying actions-these are the Jain conceptions of reality. Mere becoming is as an abstraction as mere being. In short, being and becoming are complements of the full notion of a reality." * Naya is the standpoint of the viewer. Consequently the Nayas will naturally be innumerable which is true. But for practical purposes and from a scientific point of view Nayas can be so classified as to include all varieties. The oldest classification is that in the Anuyogadwarasutra where Naya is divided into seven classes. They are Naigama, Samgraha, Vyavahara, Rijusutra, Shabda, Samabhirudha and, Eyumbhuta, Naigama is the non-distinguished. An object possess two kinds

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* XXXIII of qualities, general and particular. When no such distinction is made and the object is viewed from a purely general point of view, it is the Naigama Naya. It is the perception neither of the generic nor the particular. The word is usually derived as a pa staga gra 1979, i e., not refering either to the generic or the specific. For example, when you utter the word * Bamboo ' you indicate several and present them in their true aspects. Here we cannot do better than quote Mr. V. R. Ghandhi, the Jain apostle at the Chicago Religious Conference. "To be is to be in relation. So when we know a thing we know the relations-some, if not all-in which it stands to us and to other things. To that extent we know the thing as it is. There are other present relations which we do not know and there are other possible relations which we do not know and there are other possible relations also which we may not know under our present state of development. This residum of relationship is the noumenon...... noumenon and phenomenon are not two separate existences, but only two modes of our looking upon the full contents of a thing, a part of which is known and a part unkuown to us now. The fallacy in the popular mind in reference to these terms is that of confounding a logical distinction with an actual separation. In the Buddhist view, nothing is permanent. Transitoriness is the only reality. As Prof. Oldenberg says-- The speculation of the Bralmans apprehended being in all being, and that of the Buddhists becoming in all apparent being. The Jainas on the contrary consider being and becoming as two different and complimentary ways of our viewing the same thing". Reality in the Jain view is a permanent subject of qualitios, somo of which are general in so far as they apply to all trees and particular in so far as they are specifically applicable to * Bamboo' alono. Then thus no differentiation is made between Flairg and lafta but both are grouped together in the Naigama point of view. The Nyaya and the Vaisheshika Schools of the East and the Realists of the West

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XXXIV are said to survey objects from this standpoint. Next is the Samgraha Naya, or the collective viewpoint. Here are taken into consideration only the generic properties and the particular ones are ignored. For example, when you say 'Man' what is thereby understood is, not only the human kind but also the whole range of animal world. Man' is made to imply the generic property of being animate which is an attribute of man as well as of other animate beings. It is said that the Sankhya and the Advaita schools of the East and the pure materialists of the West explain the phenomenon of the Universe from this point of view. The third Naya is Vyavahara, ie, the practical. It is just the reverse of its predecessors. This is the method of considering only the specific or particular attributes. For instance, if one is asked to bring the vegetable (a) one cannot do so without the specification of particularity. It must be a mango, a nimba or some such particular variety. Another and perhaps a better illustration is given by the author of the Naya Karnika. He says no wound, bruise or a scratch can possibly be healed by the application of the general quality of poulticeness or ointmentness. The (specific) healing properties alone are in specific poultices or ointments.' In other words Vyavahara Naya lays an undue emphasis on particular attributes losing sight of the general ones. The Charvakas of the East and the Positivists and the Pragmatists of the West are said to take their stand on this method of viewing objects. Fourth is the Rijusutra Naya. It is the attitude of looking at the thing without any reference to its past or future. It goes straight to the thing as it is at present. Those, looking at things in this way, say that neither the past nor the future serve any practical purpose and it is vain to ponder over it. A man may have been my son in former birth, but he is now born a prince, and is of no practical use to me now. An actor cannot perform the actual functions of the king. " There are four ways (s) of knowing a thing. We may know it with reference to its name (a) or form

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XXXY (F271991) or present substantive state (gallah) or its actual nature (77217977). The Rijusutra Naya takes cognisance of praiaght alone and ignores the remaining three. This stand-point is the characteristic of the Buddhists of the East and the subjective Idealists of the West.. Next comes the Shabda Naya. It treats synonymous words as all having the same sense. For instance, Kumbha, Kalasha, Ghata, &c., are all. taken to be expressive of one and the same object namely jar.' Similarly Jiva, Atman, Soul, Pranin are synonymous terms though differing from one another in their etymological meanings. This terininological identity is the basis of the tenets inculcated by certain conventionalists or the grammarian school in the East and Empiricists in the West. Sixth is the Samabhiradha Naya which is the converse of the preceding. Herein greater importance is attached to the etymological moanings. For instance, "Shakra and Purandara practically moan the samo deity. Those however who take their stand on this Naya would not admit this. Thoy. would look to their derivative senses and assign different meanings to them thus Purandara is the destroyer of cities anl Shakra is the powerful one, and so on. Last comes Evambhuta Naya. It consists in applying to things such names only as their actual con lition justifies." For instance, a man cannot be called Shakra unless he is shining, which attribute is implied by the word. One is called a worshipper only at the time of worshipping. The last four Nayas cognise only Bhiva Nikshepa, while the first three, all four. According to Umiswati the last three Nayas come under

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XXXVI the class Shabda. Therefore, in his opinion Nayas are only five and not seven. Later Acharyas however adhero to the older classification into seven Nayas. '. These seven Nayas again can be classified under two heads Dravyarthika Naya and Paryayarthika Naya. The first four are grouped under the first and the last three under the second leading. The former is called Dravyarthika because the subject matter of the process of analytical enquiry is the substratum or the noumenon of a thing; while in the latter case it is the phenomenon. 'A Paryaya is but a mode or state of being.' Whatever has origin and end and destruction in time has Paryaya. Paryaya is a changing modification. The last three Nayas refer only to this outward aspect of a thing and ignore the inhering substrata. Corresponding to these Nayas there are fallacies of Nayas (Nayabhasas). Thoy are thus enumerated : (1) Naigamabhasa, when in estimating a soul we make a distinction between its 'existence' and its consciousness'; (2) Samgrababhasa, when we lose sight of specific properties; (3) Vyavaharabhasa, when we mako a wrong distinction between substance and qualities; (4) Rijusutrabhasa, when reality of things is denied; (5) Shabdabhasa, when we make a distinction which is purely verbal and not real; (6) Samabhirudhabhasa, when we use synonymous words for signifying altogether different things; and lastly (7) Evambhutabhasa, when a thing is discarded simply because it does not at the moment possess the properties implied by the name; for instance, Rama is not a man (thinking animal) because he is not at present thinking. These fallacies are to be avoided and the Nayas are to be strictly adhered to if we are to realise Truth within us. Every religion attempts to explain the unknowable, the

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XXXVII super-physical and the super-sensuous; it has its metaphysical counterpart. In one way; it is the main object which it is intended to achieve. Jainism is no exception to this. Before we are asked to lead a virtuous life we must be taught what virtue means; in other words, wo must know in what relation man stands to himself, fellow beings and the Universe. Thereby alone he can understand the principles which he should follow in his life. Such is the close connection between the underlying metaphysical principles of morality and the actual life that a man practically ought to lead. It therefore follows that the more rational these principles are, the greater the likelihood of their being translated into action by human beings. Tosted by this course of justice we shall find that Jain metaphysical doctrines will stand the severest test of logic as perhaps few others can. Theory is always found to control practico; and therefore, the clearer and the more definite the conception of the meaning of life becomes, the more of order and harmony is introduced in human life and conduct. This is why the first step towards moral reformation is to arouse reflection in man and the claims of morality cannot be properly satisfied and its demands fulfilled until and unless the rigours of these claims are properly, brought clearly into view.' The Tattavarthadhigama Sutra gives the following classification :--jIvAjIvAzravabandhasaMvara nirjarAmokSaH stattvam. ( prathamodhyAyaH, 4 ) Cogitative substance or soul, noncogitative substance or nonsoul, Channels through which Karmapudgalas enter, bondage, stopping the inflow of Karmas, dissipation or eradication of the acquired Karma pudgals, absolute freedom are (seven) predicaments. To these are added virtue and vice which are included in Ashrava. zubhaH puNyasya, azubhaH pApasya ( 6th chapter 3-4) These are the nine categories. We have explained in the body of the notes, what Jiva and Ajiva are, and therein we. have seen how Jiva is enmeshed by Karmic forces from

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XXXVIII Anadi time. Our task will be somewhat facilitated by looking more into the details of this theory of Karma, which is so very characteristic of Jainism. The evolution of Karma phenomenology and its working in the moral world will be described later on when we come to treat of the Jain Ethics. Here it is sufficient to enquire into its classification which sheds an amount of light on the Jain Metaphysics. 'Karma in its metaphysical sense means 'motion or action-current' and also the materialised effects or vestiges in so far as they affect the fate of the actor.' According to Jain philosophers Karmas are of two sorts: (1) Ghati or injurious and (2) Aghati or non-injurious. The ideal is to be freed from both the kinds of Karma. Ghati Karmas are those which positively hinder the unfoldment of the physical tripartite possibilities. Aghati Karmas are those which determine merely the outward physical environments. The first are of four kinds : Darshanavaraniya, Jnanavaraniya, Mohaniya and Antaraya. There are nine subdivisions of the Darshanavaraniya Karmas and five of Jnanavaraniya. The Mohaniya or Charitra Mohaniya; the former has three and the latter twenty-five sub-divisions. The Antaraya Karma is subdivided into five classes. Thus in all there are forty-seven subdivisions of the Injurious Action currents. The classification of Aghati Karma is somewhat complicated. The notion itself is ingenious and illustrates the subtlety of Jain Philosophy. It determines the outward conditions in which Soul is to work out its way; and the conditions are included in Karma according to Jainism. For, as we have seen, Karma means not only deeds but also the circumstances in which they are done and they are the energies of movement and from of the Jiva's own making which materialise into the Karma matter which clings round the Soul as potential energy of the system. And it is the kinetic release

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XIL > of this looked up or potential energy in the form of the Karmana body that can account for all the possibilities of diversities and changes in the phenomena of nature. Physical environment is the resultant of the permutation and combina tion which is going on every moment in the atomic world. This gives rise to organic and inorganic matter. Human body comprises both. The modern Science of Biology has shown how human body has gradually evolved out of the primitive protoplasm. The Jiva encaged in the body is there according to the inexorable law of Karma which works out in innumerable way; therefore the Karmic energy of every Jiva is different from that of the rest. There are, in addition, other differences in human bodies. No two human bodies, even of twin brothers or sisters, are alike either in character, behaviour or configuration (Rati, Gati and Murti ). These individual difforences-this individuation-the Jain philosophy says, are brought about by the Aghati Karma of the Jiva. Now we come to the classification of the Aghati Karma. The main divisions are four : Ayu, Nama, Gotra and Vedaniya. The Ayu Karma has four sub-divisions. They are one hundred and three in number. According to some the number is ninety three. The difference of ten relates to sub-divisions which is of no great significance. Substantially the classification remains the same. The Gotra Karma divides itself into two distinct sets of action currents, while the last, the Vedaniya Karma, also has got two subdivisions. Thus we have in all one hundred and eleven or one hundred and one sorts of Aghati Karmas. The total numbering of the subdivisions of tho Ghati and Aghati together is therefore one hundred and fifty-eight or one hundred and forty-eight according as we adopt one method or the other. Each kind of Karma has its pre destined limits within which it must take effect and thereby be purged off. The totality of Karma amalgamated by a soul impresses on it a transcedental colour, a kind of complexion which cannot be perceived by our eyes and this is called.

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XL Leshya. There are six Leshyas: Black, Blue, Grey, Yellow, Red and White. They have also a moral bearing; for the Leshya indicates the moral character of the individual who owns it. The first three belong to the bad characters and the last three to the good ones. Papa. man. The next two Tattvas are Punya and a very close bearing on the Charitra of either Punya or Papa. Punya is of two kinds : Bhava and Dravya. Bhava Punya is the disposition of the doer by which he acts in conformity with the Sacred Law; while the Dravya Punya is the actual obedience to the law in practice. They may be termed Subjective and Objective merit respectively. This is one ingredient of Punya. A disposition by itself is not sufficient; it may be a blind impulse. What gives its true worth to disposition is the knowledge at its back. A man can be called truly meritorious when he acts knowing what merit is. Thirdly, other ingredient is necessary. In many cases we often see that in man, love of the good and the knowledge thereof, are by themselves powerless. There are many instances of men succumbing to evil, only because they have no sufficient courage or strength of will to withstand it. Therefore the necessary will-power-called Virya-is an equally essential and fundamental factor of Punya. Thus Punya is as it wore composed of these three component elements which are indissolubly blended together. Jainism teaches that it is by practising the good with love and intelligence that one becomes virtuous. This is identical with Aristotle's saying 'Virtue is habit. One act of virtue does not make one virtuous; it is the constant and intelligent repetition of virtuous acts which renders one so. They have Conduct is There are nine ways of accumulating Punya; by offering food, water, clothing, shelter, bedding, respect, apreciation, personal attendance and salutation. But here it must be borne in mind that any or all of these above acts of Dana for an

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XLI outward show only, without inward sincerity, will not bring merit to the doer. Otherwise there is no difference between hypo-crisy and sincerity, dishonesty and honesty. What is really required is the intensity and the sincerity of feeling and emotion which alone will bring in its wake, spiritual advancement. Unless one is actuated by such an ideal, deeply rooted in the innermost reasons of his head and heart, one ought not to expect to bring about one's own elevation-much less of society. Punya is not born of external social coremonialism; it is born of the internal moral habit seated in the will and the heart; and therein lies the merit, the true worth of the services enumerated above. Punya discharges a two-fold function. In the first place it clarifies the vision and draws out the higher instincts of the performer in their dynamic operations. Secondly, it also brings into play such strong action currents that place him, in the present life and in future, in those favourable environments that afford longer opportunities for the enjoyment of peace * and prosperity so far as the worldly life is concerned and for the utilising of the higher instincts on the stepping stones to rise to a higher state of being and happiness. This is how the sceds of Punya sown in one life bear fruits both in the psychical and physical worlds, according to the law of Karma, Karma-causality for enjoyment in a subsoquent life. Papa is the reverse of Punya; it is a moral disease or a weakness. As in the case of Punya the element of will is predominant so it is in Papa. Papa consists in voluntarily becoming the recoptacle of evil Kashayas. There are two other elements that go to make up Papa. They are * Subreption' ( Mithyatva ) and * Perversity' ( Dusshitatva ). Papa is of 18 kinds : Hinsa, Asatya, Stealing, Unchastity, Greed, Anger, Pride, Hypocrisy, Covetousness, Passion, Hatred, Quarrelsomeness, False accusation, Talo-telling, Joy, Grief and False Knowledge. This last again has four varieties. Just as Punya brings to the Jiva better opportunities for farther

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XLII development, Papa places the Jiva in such circumstances as are calculated to prevent the further spiritual advance; in other words, Papa generates the Ghati Karmas principally and the Aghati incidentally. The Jain philosophers say that there are 82 ways in which the Jiva has to pay the penalty for having committed sins. ( Next we come to Asrava. It means the influx of matter into Soul. Soul itself is pure and untainted. But from Anadi time, it is brought into a very intimate connection with Karma. The powers that galvanise the Soul to draw in matter from without are (1), Subreption, (2) Attachment, (3) Kashaya, (4) Negligence and (5) Functional activity of Speech, Mind and Body. Whether we regard our passions and emotions as the states of our consciousness or as 80 many kinds of rhythms of Soul, or in any other way, it is certain that a simple substance like soul can never by itself be the basis of so many different kinds of states or rhythms, some of which are indisputably antagonistic to one onother. For instance, hatred and love cannot both be the natural functions of Soul. It is therefore clear that Karma, the only other substance, which enters into interaction with the Soul, is alone responsible for the abnormal types of passions and emotions. It is Karma which brings on the Asrava. This is the objective Asrava, and is always in proportion to the strength and intensity of the subjective influx. Karma matter flows into Soul when the latter is as it were tuned to receive it. The chief causes of Asrava are thus enumerated-(1) False Faith, (2) Lack of Control, (3) Negligence, (4) Passion and (5) Yoga or the general channels of inflow. There are again subdivisions of these which are elaborately given in Jain works on Karma. Bandra. With the inflow of matter, there is a kind of fusion of

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XLIII Soul and matter ani there results the formation of a compound personality and thereby the innate qualities of Soul are to that extent obscured. This is called Bandha or Bondage. Thus union of spirit and matter is not to the advantage of the former. Spirit at first was untainted; but now are superimposed upon it the qualities of matter. It becomes subject to constant birth and rebirth. It attracts more matter and is thus further engulfed in the Transmigratory Cycle. It suffers pain - or enjoys pleasure according as the Karmic matter is of one kind or the other. In this way the spirit leaves all its former freedom and remains a captive of the Karmas until fortunately they are destroyed by anti-Karmic forces. Like Asrava, Bandha is of two sorts : Bhava and Dravya. "The psychical condition which keeps the soul in a particular disposition so as to combine with Karma into a selfsameness as it were with the soul is called Bhava Bandha or Subjective Bondage, and the actual Karma matter which flowing into the Soul stands in relation of Identity (Tadatmaya Sambandha) as it were with the Soul is called Dravya Bandha or Objective Bondage.' Bandha is divided into four kinds :-(1) Prakriti Bandha.- Prakriti means Karma: Prakritis which as we have seen above are 153 in number;" (2) Sthiti Bandha. This is the Bondage produced for the duration of the particular karma. It may fall off when the Karma fully works out its consequences; but for the time being Soul is in Bondage to it; (3) Anubhaga Bandha. Anubhaga means intensity. Then Anubhaga Bandha means that bondage which adheres to soul so intensely that it cannot be easily removed; (4) Lastly we have the Pradesha Bandha, . Pradesha is a region or a part. Karma is matter and as such it is made up of particles or anus. When the bondage is spoken of with reference to these particles it is the Pradesha Bandha-a bondage wherein so much region or so many parts are occupied by the Karmic matter,

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XLIV Samyara. iri The next category is Samvara. . It is the reverse of Asrava. "As a large tank, when its supply of water has been stopped, gradually drics up by the consumption of water and by evaporation, so the Karma of a monk which he acquired in millions of births is annihilated by austerities if there is no influx of Karma. The true nature of the Soul is hidden behind the veil of the Karmas, Jnanavaraniya, Darshnavarniya, &c. The veil has to be rent asunder and this is done by performing virtuous (punya's) deeds. Thus from Samvara commences the practical side of the Jain metaphysics. It is therefore considered as a principle of the utmost importance and it contains matter that it is more often quoted than anything else. Samvara is of two kinds : Subjective and Objective. The former means the subject's, i.e. Soul's, control over passions, emotions, &c., and the latter means shutting off of the inflow, or kceping away, of the Karma particles. The Jain scriptures say that there are fifty-seven ways by means of which Jiva can gradually effect the cessasion of the influx and the disruption of the Karmic matter. (1) First come five Samitis : Irya, Bhasha, Eshana, Adananikshopa and Utsarga. (2) Then there are three Guptis : (a) Manogupti (6) Vachanagupti, and (c) Kayagupti. (3) Thirdly we have the ten-fold duties of Yatis : Forbearance, Humility, Straightforwardness, Desirelessness, Austerity, Restraint, Truthfulness, Purity, Poverty and Chastity. (4) There are next twelve Bhavanas which have been dealt with in detail in the notes. (5) Then como Parishahas, i.e., hardships, which are classified into twenty-two kinds. (6) Lastly there is the Charitra, i.e., conduct, which has five subdivisions. By following these, the Jiva will be on his way to Salvation, i.e., complete freedom: from the Karmic Forces.

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XLY Nirjara. Samyara will stop the inflow of fresh matter, but the matter which has been accumulated during hundreds of births must be destroyed before. the Jiva is able to effect his release, and this is brought about by Nirjara. Just as fire consumes the combustible articles, so, the Jain scriptures say, Tapas annihilates Karma.. It is of two kinds : Bhaya (external) and Antara (Internal). The Bhaya Tapa is practised in the six following ways: (1) Fastings complete, (2) Gradual decrease in meals, (3) Various dietetic restrictions, (4) Abstaining from using spices and such palatable articles, (5) Bodily hardship and (6) Avoidance of temptation by control. The Antara Tapa is also of six kinds: (1) Confession and penance, (2) Reverence duly paid, (3) Rendering service to the ascetics or the poor, (4) Study of the sacred scriptures, (5) Meditation and (6) lastly, Absolute indifference to the body and its needs. Moksha. When Nirjara is completely effected, there finally comes Moksha or Beatitude. Nirjara first destroys the Ghati Karmas when Kerala Jnana (clarity of vision and Omniscience) is attained. Because of Samvara, there are no fresh Karmas pouring in. Nirjara in its gradual working ultimately leads to the destruction of the Aghati Karmas when the state of bliss never-ending and beatitude everlasting' is attained. This is Moksha. The Soul that is Mukta soars up high and high until it reaches the Siddhashila in the topmost part of the Loka region, where it resides permanently. We have already seen what Mukti is. It is freedom from the snares of Karma (hqitia agitti:). The Mukta Jivas retain their individuality even in the Mukta state, though at the same time their characteristics are identical. Moksha is not something which the Soul gets hold of from outside. It is the realisation by the Jiva of his own real and true nature. Every

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XLVI in Jiva is constitutionally free and potentially divine. His union with Karma has the effect of limiting the inherent freedom and obscuring the innate divine nature. When the connection between the two is completely severed, the Jiva appears all his real refulgence, power, bliss and knowledge, and this: is Moksha. When darkness is dispelled by means of light, we do not take away one thing and put another in its place; we simply remove the obstructing agent and we see the true thing. When a parrot imprisoned in a cage is set at liberty, we do not take away the cage and give something else in its stead; we have only to remove that which was in the way of freedom and the parrot is free. So Moksha is merely the unfoldment of what Soul potentially possessed already; it does not mean possession of something new. There are fifteen kinds of Siddhas Jiva, Ajiva, Tirtha, Atirtha, Grihasthalinga, Anyalinga, Svalinga, Pullinga, Strilinga, Artificial Napumsakalinga, Buddhabodhita, Pratyekabuddha, Svayambuddha, Eka and Aneka. With Moksha, the categories end. Their study is essential to the knowledge of Jainism. We may again invoke the authority of the Sutra quoted above: 'He who is acquainted with these nine principles and lays hold of them by faith is perfect in knowledge. He who is ignorant of them cannot be perfect in Knowledge. The words and doctrines of all the Jain Lords (Tirthankaras) are here and nowhere else to be found; therefore he whose mind is instructed in these nine categories possesses true and stable knowledge.' Jain Ethics. We may now consider the ethical theory of the Jains. It is based upon their theory of Karma; in fact it is the logical consequence of that theory. The ideal is Moksha, i. e. freedom from all Karmas. For their destruction the Jiva is to endeavour through hundreds of births and the Jain scriptures

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XLVII lay down for Jiva's guidance, rules and regulations by following which the Jiya may attain the desired end. These rules constitute the Jain ethics. Before we proceed to their consideration, we may note one fact of great importance. In Jainism there is hardly any scope for the discussion of that complicated question regarding Freedom of Will and Determinism. On purely logical grounds, we find determinism unable to hold its own. For, in the first place, if every individual action is predetermined and no choice is left to the individual, the conflict between merit and demerit, virtue and vice, roward - and punishment ought not to arise at all. If a man commits sin and if it is predetermined, i. l., if he himself is not responsible thereto why should he be punished for what he is forced to do? We have already seen that both Papa and Punya are there because of the voluntariness on the part of the doer. If the actions are involuntary, they are neither sinful nor meritorious, and therefore they deserve neither punishment nor reward. If in a railway accident, the engine is driven over a man and lie is killed, we do not imputo sinfulness to the engine because we are fully aware that there was not present in the accident the element of Willing' on the part of the engine; it killed the man automatically, mechanically or if at all, through some extraneous force, and therofore no responsibility rests with the engine. If determinism were true, man's position would be just liko that of thio ongine of our illustration. Whatever ho does would be done automatically-in spite of himself as it wero-and therefore ho cannot be held responsible either for good or evil consequenco of his action. This is the logical situation arising out of Determinism which we all agree is not sound. Secondly, Determinism leads to inaction which is the worst foo of mankind. Thirdly, Determinism works against what we value most in man, namely character. What is character ? It may be defined as that mental disposition which is formed in man by his persistently endeavouring to realise somo good ideal.

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XLVIII Ideals may be different; what is chiefly required is the persistent, habitual endeavour capable of permanently and ineradicably moulding the mind. Now if everything is predetermined, there is no longer a necessity for the formation of character. Predetermination dispenses with the ideal and consequently of persistent endeavour which is the chief factor in the building up of character. Under these circumstances the best policy for a man to follow in his life would be that of drift, without caring and being responsible for the evil consequences arising out of it. It is therefore clear that the Jiva must be supposed to have some freedom of will. There is some predetermination as well, no doubt, as Lord Mahavira has said, They have no knowledge and do not understand that things depend partly on Fate and partly on human exertion.' It is the peculiar position of the Jain Karma Theory that it gives no scope for necessitarianism. What is called fate from the conventional point of view is really speaking the outcome of past Karmas which themselves are performed by the Jiva with his own free will. We call it fate because the Karmas of which the present good or evil is the result are invisible to us in our present life. The relation between the Jiva and Karma is Anadi and it rests entirely with the Jiva himself to make efforts to be free from that bondage. On this fundamental assumption of absolute freedom of will tho writers of Jain Ethics proceeded to lay down rules of conduct, both for Yatis and householders. Generally we may say that the importance and utility of an ethical system depends on and is proportionate to the degree of significance attached to the principle of the Freedom of Will. The harder the limits imposed on the freedom of will the less useful and elastic the system is bound to be. The Jain system of ethics other hand shows the most ample scope for it, and therefore it has the soundest basis on which the magnificent superstructure of an ethical code can be erected. The rules that are presented for the Yatis and the householders are touched upon in the notes to the text. on the (

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XLIX * Dravya The Jain Siddhanta tries to solve the 'riddle of the Universe' in its own way. It lays down six heads under which all the objects in the Universe can be included. In the first place, it is plain even to the most unphilosophical mind that objects are of two classes; those that are endowed with consciousness and those that are not endowed with con sciousness (Chetana and Achetana or Jada). These are the first two classes and the interplay of these two is the chief cause of the manifestation of this world. Then these objects live and move in space and in time whose existence thereforo must be presupposed and which consequently constitute two more classes. Lastly, we see that nothing in this world is absolutely at rest or in motion and it is not possible to assume that rest or motion is the inherente quality of any of the above-mentioned object, otherwise we would have witnessed the phenomenon of perpetual motion or perpetual rest. Therefore we are driven to the conclusion that there must be two other objects, one imparting motion and the other counteracting and stopping it. These are called respectively Dharma and Adharma. These words have a technical meaning assigned to them in the Jain scriptures. One is the medium of motion, and the other, that of rest. This is the primary and fundamental classification of objects according to Jainism. Of these Jiva and Ajiva are the most important as their interaction gives rise to the world and the other objects are helpful to them so far as the evolution of the world is concerned. As to the conscious objects, (Jiva) even the western scientists have now come to see the inadequacy of materialism, and they are compelled to admit tho existence of two distinct eategories in the world-Force and Matter,--which might cor. respond to the Jain view. Matter cannot account for Jiva; the former is unconscious and the latter conscious. As to the nature of Jiya, it is constitutionally free and potentially

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divine. It is a simple objoct endowed with the quality of thinking and willing. It is indivisible in itself and at the same time preserving a distinet entity of its own. From Anadi time, however, Jiva is in bondage to Karma, but it can effect its release from it by pursuing the right path. It possesses the potentiality of having infinite power, infinito bliss and infinite knowledge, unlimited by Tino and Space. It also possesses such powers as clairvoyance, telepathy &c. of which ordinary men are almost ignorant, but which are now being recognised by the systematic efforts of the Psychical Research Society. It is to the credit of Jainism that the Jain Saints had, very long ago, made a thorough study of the subject and discovered the truth which is at present only being dimly comprehended. The Karina matter is subtlo as well as gross. Tho substlety of Karma-pu Igala is attosted by modern seience. Says Sir Oliver Lodge, "If an electron is represented by a sphere, an inch in diameter, the diameter of an atom of matter on the same scale is a mile and a half." The Jaina Siddhanta, without the aid of the present day miscroscopes, has proved the same thing when it said that an infinity of Paramanus may exist at a point of space. Time and Space, Dharma and Adharma need not detain us long as they are objects subsidiary to the first two and it is plain that the assumption of their existence is explicitly or iinplicitly made as 'the starting point in every other religion and philosophy. Yoga. The ideal of Yoga is the possession and realization of Spiritual, Reality. It is to possess divine qualities, through reflection of divine Reality or Right Knowledge. It means tho possession of the qualities like Omniscience, Omnipotence and Omnipresenco. This is brought about by the tearing off of the veil of Karma and the pursuing of the path of Right Knowlodge, Right Faith and Right Conduct-designated as the three

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LI Ratnas (jewels ) in the Jain Philosophy. Every being posses. ses in himself the potentiality of attaining to this status: All beings are thus potentially divine and all are equal and without distinction, so far as this divine character is concerned but it must bo remembered at the same time that all are not identical; their individuality is not merged as in the Vodantic oneness. This is the goal and we have already seen what are the essentials of the method. In the system of an integral Yoga the principle must be that all life is a part of the Yoga. There are two kinds of knowledge-that which seeks to understand the apparent phenomenon of existence externally by an approach from outside through intellect and this is the lower ( ordinary or practical ) knowledge; secondly the knowledge which seeks to know the truth of existence from within, in its source and reality by spiritual realisation. Ordinarily a sharp distinction is drawn between the two; but really they are two ideas of one's seeking. The ordinary knowledge ultimately brings us to perceive the infinite spirit, the divine intelligence and will in the material universe, all physical sciences lead to the same and here Yoga steps in. It begins by using the knowledge of the external for the possession of the Divine, for Yoga is the concious and perfect seeking of the realisation of the Divine towards which all the rest was an ignorant and imperfect moving and seeking. At first therefore Yoga separates itself from the action and method of lower knowledge; for, which the lower knowledge approaches God indirectly from outside and never enters His secret dwelling place. Yoga calls us within and approaches him directly. Therefore the methods of Yoga are different from the methods of the lower knowledge. The method of Yoga must always be a turning of the eye inward and this is done by two movements, each necessary to the other, and by each of which the other becomes complete-purification and concentration. The object of purification is to make the whole mental being a clear mirror in which the divine Reality can be reflected. At present the mental being reflects only the confusions created

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LII by the mental and physical view of the world; it is incapable of reflecting the Divine. By purification the dross is removed and we get the clear visions. Then concentration is necessary first to turn the whole will and the mind from the discursive deviation natural to them and to fix them on the Eternal and the Real behind all appearances and secondly to break down the veil of Karma which is erected between ourselves and the truth. The ultimate realisation of truth is the result of intense, habitual, purified reflecting of the reality and an entire concentration on it. There are as many ways of arriving at perfect contemplation or concentration as there are different paths of Yoga. Indeed so great is the importance attached to it as a supreme means of arriving at the highest consciousness, that, certain disciplinarians of Yoga think as if theirs are the only ways of realising Samadhi. The Hatha Yoya, Raja Yoga, Ichcha Yoga, Jnana Yoga, Shastra Yoga, &c., are the various means, how: ever, leading to the same ideal. By Yamas, Niyamas, Asanas and Pranayamas, the body is liberated from itself and purified from many of its disorders and irregularities and becomes a perfected instrument in tune as it were with the Infinite. After the purification of the body, there remains the inner purification necessary to produce psychical and spiritual effects. This is done by Dhyana Yoga in conjunction with other Yogas. Both by the careful reading of and pondering on the truths explained by the scriptural texts and simultaneously by pursuing Dhyana and Dharma, Jiva is raised to the highest level of the psychical plain where then be enters Samadhi and attains Perfect Knowledge, Perfect Bliss and Perfect Power. This is the summum bonum of an integral Yoga.

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CONTENTS. CHAPTER I. Spiritual conscience-Delusion-Desires-AttachmentMatability-Religious duty-Bodily attachment-Disattachment from lower impulses-Fructification of Karmas-Equanimity-Self control. pp. 1-205. CHAPTER II. Initial duties-Guru Seva--Characteristic marks of trua God - Object of worship-Righteous conduct-Austerities Their utility-Desire for Mokstia-Summary-Samyaktva, pp. 207-315, CHAPTER III. Spiritual goal-Svarga and Moksha, distinguished Eight aids to Yoga-Ahimsa--Truthfulness-Non-stealing Celibacy-Non-acceptance or non-possession of property-YamasYoga-Drishti-Gunasthana--Mitra---Tara.-Bala---Dipra-- Sthira--Kanta--Prabha-Para-Recapitulation. pp. 317-535. CHAPTER IV. Self-knowledge-Soul-culture--Samsara and Moksha conception-Anger.-Mana--Duplicity-Greed-Counter reflections for the conquest of passions-Moralisation. pp. 537-625. CHAPTER V. Requisites for meditation-Subjugation of senseg--Mindpurification--Tranquility-Twelve reflections-Result-Correlation of Samata and Dhyana-Conclusion. pp. 625-690.

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(2) CHAPTER VI. Jnamayoga--Krijayoga-Their interdependence-Characteristics of a Jnanayogi_Posture, Place, Time for Yogapractice-Cultivation of high emotions by reflections--Various kinds b --Ajna-- Vipaka-Samsthana-- DharmaDhyana-Shukla-Dhyana -- Their fruits. pp. J91-741. CHAPTER VII. Patanjali--Yoga-Samprajnata--Asamprajvata ---Other proceses----Adhyatma--Bhavna---Dhyana--Samata--Vrittikshaya-Ichhayoga-Shastrayoga-Samarthyayoga-- Pratibhajnana-Dharma-sanyasa-Yoga-sanyasa-Worship of Perfected Souls. : : Pp. 743-807. CHAPTER VIII. Final goal-- Means for its attainment-Diversified 'na. tures and inequality of powers form no drawback to MokshaRenunciation essential-Warning against charms of Materialim-Exhortation for Self-exaltation-Author's final word. pp. 807-824.

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Adhyatma Spiritual knowledge, Preeminence of Siddhis Atman Karma INDEX TO NOTES. ... ... Moksha Rebirth Moha, source of all vicesDesires, Subdual of Law of Karma True aspect of love Raga, Undesirability of-- Worldly relations, Futility of-... World-drama, Fleeting nature of i ... Inner-self, full of bliss, illustration of a deer, Study of Tattvas, Utility ofAweinspiring aspect of death ... ... Spiritual awakening continued Disattachment from worldly pleasures Good deeds, also cause of bondage Self-examination Eradication of wicked thoughts... Righteous conduct ** I 9, 13, 16, 36 39 42 45 040 ... ... Dharma, true support Body, Obloquy of Moksha and bodily pleasures, contrasted 148 Body, Different uses of, by the ignorant and the wise... 152 Different results of the same action with different motives. 153Freedom from Raga and Dwesha essential for spiritual awakening 930 4.9 50 93 93 102 109 112 118 122, 124 129 131 135 146' 155 ... 158 159 161 .162 171 1784

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(4) ... 178 180 182 183 189 192 197 207 211 211 231 246 258 279 296 angs ... Arta Dhyana, condemned Spiritual preparedness Worldly prospects, illusive ... Human life; superiority of .. Vigilance for shaking off Karmas Human life, Vanity of- ... Elimination of Karmic energies ... Passions, Evil consequences of -- Senses, uncontrollable, advisability of curbing Preliminaries of Yoga Filial duty Daty towards spiritual teachers... True God Nature of Godhood ... Object of worship ... Tapas .. Desire for Moksha ... Samyaktva Yoga ... Swarga and Moksha, distingnished Ahimsa ... Truthfulness Non-stealing Story of Nagadatta ... Celibacy ... Story of Sudarshana... Excessive passion, Condemnation of - Non-possession of property ... Limitation of property, necessary Yamas further considered .... Yoga-Drishti ... Gunusthana Asana.... Pranayama Dharna ... .... 311 2n 326 357 268 co 373 376 386 396 400 407 413 .... 517 *

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Dhyana Samyama ... Victory over passions Atman-Yogabhumi, story of two painters Householder's duties (Jaina > Samsara and Moksha distinguished ... *** (6) *** ... ... ... ... ... ... ... Anger, illustrations of a Jain ascetic and Dwaipayana... 558 Kashayas, Various degrees of... Forbearance, Illustrations ofStory of a Brahmana and Chandala Anger, Subdual of-- ... 560 *. 564 Mana, Bahubali Mana, Evil consequences of; illustrations Mana, story of Sanatkumara Desires, boundless; fruits of denial Maya, Evil conequences ofMaya, not desirable... Maya, Himsa in disguise True and false ideal of worship Maya, story of Mahabala Maya, story of two ascetics Lobha, Evil results of; illustrations Lobha, desirability of its conquest Lobha, root cause of wicked acts Kashayas ... ... ... ... ... 618 boo 0.0 718 ... 300 ... DIG ... ... Kashayas, Subdual; of; favourable to Yoga-practice Story of Rudradeva Mind-purification Samata Subjugation of senses Nine Tattvas, Samitis, Guptis, Bhavanas Parishahas, ... Charitras Anitya Bhavana, Story of a mendicant Asharana Bhavana, Story of Shrenika Samsara Bhavana A.. ... ... 0.0 ... 944 ... 522 *** 527 537 534 543 555 100 ... boo *** 800 *.566 ....575 *... 578 ... 580 ... 581 583 ***.589 591 ... 594 ... 596 598 691 605 . 607 ... .. 609 619 620 ... 414 ... ... 654 667 ... 668 ..670 *44 ... 625 629 632 344

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(6) Ekatva Bhavana, Story of Namiraj Anyatwa Bhavana, Story of Bharata Ashuchitwa Bhavana, Story of Sanatkumara Asrava Bhavana; Illustration of Pundarika Samvara Bhavana, Illustration of Kundarika Loka Bhavana Dharma Bhavana Bodhidurlabha Bhavana Dhyana Siddhi Jnanayoga, Kriyayoga, their interdependence Dharanas ... 690 ... 672 673 674 675 ... 677 678 ... 679 682 610 ... ... ... ... Various kinds of Yoga Adhyatma, Bhavana, Dhyana, Samata, Vrittikshaya, Ichhayoga, Shastrayoga, Samarthyayoga, Mantrayoga, Layayoga, Hathayoga, Rajayoga, Jnanayoga, Kriyayoga, Bhaktiyoga Last word ... 690 695 718 743 ... 748 750

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viSayasUcI. 14 prathama-prakaraNa (prakIrNa upadeza ) viSaya. maMgalAcaraNa. adhyAtmanI utkRSTatA. . . . 2-13 tattvazraddhAna. (Atmasiddhi ane nava ta ) AtmA ane karma saMbandhI phUMka mImAMsA. adhyAtmanuM lakSaNa ( adhyAtmanI saraLa zreNInuM digdarzana. ) upadezaprAraMbha-manuSyajanmanI viziSTatA. 17-18 * (samyajJAna ane samyak vartana e baMnene sahagaja kalyANasAdhaka che, tenuM pratipAdana.) moha kalezanuM mULa che. * 1922 tRSNa. 23-30 mamatvabhAvanirAsa. 31-33 15 sneha. 34-38 sAttvika dRSTi. mRtyunI bhayaMkaratA. 40-50 51-56 57-63 64=72 73-76 7-79 zarIra mUcchanuM zamana vivekavikAza. ISyanI jugupsA,

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80-80 kavipAka tarapha haze ? caritrazuddhi. ( sAta vyasananI duSTatA.) guNagrAhakatA. nItidharma, dharya. AtmasvarUpa tarapha abhimukhatA. zA mATe viSayAsakti ? ' karmavaicitrya. kAmanI niraMkuzatA ane tenuM damana. zAntimArga tarapha protsAhana. prakaraNanI pUrNAhuti. 85-87 88 88-94 95-98 99-100 101-103 104-113 114-116 117 dvitIya-prakaraNa ( pUrvasevA) viSaya. 3-4 -9 10-11 viSayaprastAva. viSayanirdeza. gurUvarga ane tenI pratipatti. mAtA-pitAnI sevA. saddagurU mahArAjanI bhakita. gurUnuM lakSaNa ane gaurava. bhagavadupAsanA. mUDha avasthAmAM devapUjana, devanuM lakSaNa devanA svarUpanuM pratipAdana. deva vItarAgaja hevo joIe. ( jagakarvasambandhI mImAMsA.) paramAtmAnuM ArAdhyatva. IzvarabhaktimAM pramAda rAkhanArAone upadeza, 13-14 19-20

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2125 26-37 38-43 sadAcAra. tapa. mukita tarapha aSa. mutyaOSanI prathama agatya. ( pAMca prakAranAM anuSThAna. ). samyagdaSTino udaya. (samyaktanuM svarUpa.) samyakatva prApta thatAM keTaluM saMsArabhramaNa bAkI rahe ? upasaMhAra tRtIya-prakaraNa (ganAM aMge ane daSTie) viSaya, ganuM sAdhyabindu. svarga ane mokSanuM pArthaya. saMsArI ane mukata AtmA vacce taphAvata. yoganAM ATha aMgenuM prastAva. ATha agena nAma-nirdeza. yama-niyamanA bheda. ahiMsA. satya. 18-28 acArya. 29-34 brahmacartha. . 35-57 aparigraha. 58-68 ahiMsAdinuM mahAvratatva. yama-niyamane yogAMga mAnavAne hetu. hiMsAdinA bheda-prabhede. hiMsAdinI bhISaNatA ane ahiMsA Adi pAMca mahAvanA : . - prakarSanuM pariNAma. 73-76 ganI ATha daSTio ane prathama mitrAdaSTi. . . - 71-72

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( 4 ) mitrAdaSTinuM vivaraNu mitrAdaSTivALAnuM guNasthAna. ( cAda guNasthAne ) khIjI tArAdRSTi. zrIjI khalAdaSTi ane trIjuM yeAgAMga Asana. ceAthuM yAgAMga prANAyAma ane ceAthI dIprASTi. ( 106 mA zleAkamAM avedyasaMvedya pada, 110 mA zlokamAM 'vAdanA vicAra ane 111mA zleAkamAM nyAyaribhASA. ) chellI cAra samyagdaSTienA prastAva ane pAMcamI sthirAdRSTi sthirASTinuM mahattva. sthirAdRSTinA saMgI pratyAhAra. AThamA yAgAMga-samAdhithI yukta AjhamI pAdRSTi. AThamI dRSTimAM AtmAnnatinA atipraka upasaMhAra. vedyasa vedyapada. ( samyaktvanuM vivaraNa, zrAvakanAM khAra tratA ane dinacaryAM. ) chaThThI kAntAdaSTi ane chaThThuM yAgAMga dhAraNA. kAntAdaSTinuM sAM. sAtamI prabhA dRSTi ane sAtamuM yeAgAMga dhyAna. sukha-duHkhanAM lakSaNu. dhyAnanI ane prasaMgataH samAdhinI samajutI. sAtamI dRSTimAM asaMgavRtti. catu--prakaraNa, ( kaSAyajaya ) 27=3 94-95 99-113 viSaya. AtmAne jANavAnI agatya. (paralAkanI sAbitI. ) Abhyantara khetI jaDa ane cetanaM. saMsAra ane mekSa. 78-85 114 115-11 117 118 119 120=123 1ra4 125 126 127 128 129 130-131 in x 35

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wwdy - (navamA lekamAM krodhAdi kaSAyanA zAstrIya daSTie bheda-prabheda. ) . mAna, 3ra-45 mAyA. 6375 kSAne jItavAnA upAyo. - 76-77 upasaMhAra, .. 78 lobha , pacama-prakaraNa (mAsAmA ) .. zloka 2-4 5-12 13-20 22-35 viSaya, viSayaprastAva ane kaSAyo rokavAnI sAdhanapraNAlI. Indriyajaya. manaHzuddhi. ( 12 mA zlekamAM lezyAnuM svarUpa.) samatAM. - . samatAne anukuLa sAmagrI. bAra bhAvanAo. bhAvanAonuM pariNAma-samatA. na (vaiirAgyanA prakAre. ) samatA ane dhyAnane sambandha. upasaMhAra. thai-makaraNa. (mAnasiddhi) viSaya. jJAnayoga ane kriyAga. ( prathama blekamAM priyAganuM vivaraNa). dhyAnane upayogI samajutI : 37-38 . .

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{ } } dhyAnane upayAgI upakAra--maitryAdi cAra bhAvanA. dhyAna. Ana,dhyAna. apAyadhyAna. vipAkadhyAna. saMsthAnaSyAna. ( 35 mA zlAkanA vivaraNamAM piMDastha Adi cAra dhyAneAnuM svarUpa. ) dharmAMdhyAnanuM pAralAkika phaLa. zukaladhyAna ane kaivalya. ( zukladhyAna ane upazamazreNI-kSapakazreNInu nirUpaNu. ) saptama--prakaraNa. ( ceAgazreNI ) viSaya. pAta jalayeAganI AlAcanA. ceAgapatinI pAMca zreNIo icchAyAga. zAstrayAga. sAmarthya yAga. 16-24 21 22-23 2429 * (8-9 A zlokAnA vivastumAM matijJAnAdi pAMca jJAnenuM nirUpaNuM ane kSaye pazamanI vyAkhyA.) mAkSara ( meAkSanuM zAzvatatva: sarva karjAtA kSaya hAi zake che. kavaLajJAnanI sAbitI. mukita aMte tenA sAdhananA sakhanyamAM vicAra. ) mukitane prApta thayelA kevA che ? izvare pAsanAnI utkRSTatA. ( syAdvAdadaSTie izvaranuM svarUpa, syAdAda, saptabhI, naya, * pAMca kAraNeAnA samavAya ane jainadarzananI udAratA. ) 30-33 343i 36 37 lAka 1-3 -12 13-14 17 18-19

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viSaya. aSTabindu iSTabindunI sAdhanA. ( 7 ) ama--prakaraNa. ( antimazikSA. ) zlAka. *?** dareka yathAzakita unnati meLavavAne lAyaka che. navayuganA meAhakarUpa taraph mugdha nahi thai javAnI sAvacetI. 10-13 upasaMhAra granthanA sambandhamAM graMthakAranA udgAra.

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nyAyatIrtha-nyAyavizArada muninyAyavijayajI. Nyaya Visharada Nyaya Tirtha Muni Nyayavijayaji

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adhyaatmtttvaalokH| (muulgrnthH|) adhyAtmapIvaSamanakSagamyaM pItvA kaNehatya viSaM nijadhnuH / anAdikarmapracayAtmakaM ye tridhA pravande paramAtmanastAn // 1 // hataM hahA ! zAstravizAradatvamanarthahetuzca vacaHpaTutvam / vijJAnavettRtvamapArthakaM ca nA''svAdito'dhyAtmasudhArasazcet // 2 // jJAnasya bhaktastapasaH kriyAyAH prayojanaM khalvidamekameva / cetaHsamAdhau sati karmale pavizodhanAdAtmaguNaprakAzaH // 3 // dhyAnaM ca maunaM ca tapaH kriyA ca nAdhyAtmamArgAbhimukhIbhaveJcet / na tahi kalyANanibandhana syAda yuktA hi lakSyAbhimukhI prvRttiH||4|| dvIpa payodhau phalinaM marau ca dIpaM nizAyAM zikhinaM hime ca / kalau karAle labhate durAemadhyAtmatatva bahubhAgadheyaH // 5 // jarA jarAyA maraNaM ca mRtyoH sarvApadAnAmapi rAjayakSmA / janmadubIjAgniranantavidyAnidAnamadhyAtmamahodayazrIH // 6 // te'pi pracaNDA sadanasya bANAzchidrAkulaM yaH kriyate tapo'pi / adhyAtmavarmA'pihite tu citte niHsaMzayaM kuNThitatAM bhajante // 7 // adhyAtmadhArAdharasannipAte manomarau puSyati yogabIjam / puNyAGkarA nirbharamullasanti sarvatra zAntiH prasarIsarIti // 8 //

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( 2 ) adhyAtmabhAnau prasaratpratApe manonagaryo paribhAsamAne / kutastamaH ?, zuSyati bhogapaGkaH, kaSAyacauraiH prapalAyyate ca // 9 // AnandapUrNA ca sudhAM samAdhiM vitanvate'dhyAtmasudhAkarAya / spRhA yadIye hRdi nAvirAsIt pazurnRrUpeNa sa moghajanmA // 10 // yo'dhyAtmazastraM vahate pratIkSNaM bhaved bhayaM tasya kutastrilokyAm ? | tiraskRto vA nitarAM stuto vA nAdhyAtma vid ruSyati modate ca 1.1 // vidhAya pApAnyatibhISaNAni ye'nantaduHkhAtithayo babhUvuH / etAdRzAnapyudadIdharad yat kiM varNyate'dhyAtmarasAyanaM tat 1 || 12 || AtmasvarUpasthita cittavRtterbhavaprapaJceSu taTasthadRSTeH / adhyAtmarAjezvara suprasAde kA nyUnatA siddhiSu labdhiSu syAt // 13 // AtmAssti karmAssti paro bhavo'sti mokSo'sti tatsAdhakaheturasti ityevamantaHkaraNe vidheyA dRDhapratItiH suvicAraNAbhiH // 14 // arvAdRzAM naiva parokSabhAvAH pratyakSadhI gocaratAM labhante / atIndriyajJAnikRtopadezaiH santo yathArtha pratiyanti kintu || 15 || zuddhA''tmatattvaM pravidhAya lakSya mamUDhadRSTyA kriyate yadeva / adhyAtmametat pravadanti tajjhA nacA'nyadasmAdapavargabIjam ||16|| adhyAtmabhUmIbhRta UrdhvabhAge dAyena yadyasti va ArurukSA / mahAzayAstardyupadizyamAnaM nibodhatedaM hRdayena tAvat // 17 // mahIyasA puNyasamuccayena sampadyate martyabhavo viziSTaH / sArthakyamenaM ca nayanti santaH sajJAna - samyakcarite prapadya ||18|| prAptAnyanantAni vadhUMSyanena jIvena mohena vazIkRtena / mohasya sattve khalu dehalAbho dehe ca labdhe punaruduHkham ||19|| janmakSaNe vardhakasaMgame ca paJcatvakAle niyataM hi duHkham / rogAdijAtAni punaH kiyanti duHkhAni meyAni bhavAmburAzau ? 20 //

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dehAntarAnAgamanAya tasmAda nighnanti mohaM munayaH prytnaiH| :: moho hi saMsAramahAlayasya stambhaH, smstaa'sukhvRkssbiijm||21|| sarve'pi doSAH prabhavanti mohAda mohasya nAze nahi ttprcaarH| ityevamadhyAtmavacorahasyaM vive kinazcetasi dhArayanti // 22 // saMsArabhogA vividhA anena jIvena bhuktA bahuzo mahAntaH / tathApyatRpto jaDabuddhireSa tRptyai nRbhogeSu viceSTate hI ! // 23 / / riktIkRte'pyambunidhau nipIya tRSA na yasyopazamaM pryaataa| tRNAgrabhAgasthitavAribindupAnena tRptiM kimasau lbhet?|| 24 // navA navecchA satataM janAnAM prAdurbhavantI sklprtiitaa| kartavyakAryodhasamAptiratra nAstyeva tRSNA'skhalitapracArAt // 25 // kAryAntaraM nahyavaziSyate me kArya vidhAyedamiti svacitte / kurvan sumedhA api tatsamAptau kAryAntaraM kartumanAH punaH syaat||26|| pAraM svayambhUramaNAmburAzeH samprApnuvAnAH* prabalaujaso'pi / apAratRSNAmbudhilaMghanAya kattu prayAsa na parikSamante // 27 // akhaNDabhUmaNDalazAsakatvaM na durlabhaM durlabhametadeva / tRSNAnirAsopagatAvakAzaM santoSaratnaM paramaprabhAvam // 28 // na tat sukhaM bibhrati bhUbhujo'pi na tat sukhaM svargasado na cndraaH| yasmin sukhe tuSTamanaHprabhUte vivekino nirgamayanti kAlam // 29 // kAmodbhava zarma yadasti loke divyaM mahacchama punaryadasti / tRSNAkSayodbhatasukhazriyastad na SoDazI nAma kalAM labheta // 30 // ihAsti ko nAma tathA vidho naH kurmo vayaM yatra mamatvabhAvam ? / sarve'pi karmAzayabandhabhAjaH kasyopakAraM khalu kaH karotu ? // 31 // sabai ca tRSNAnalatApataptAH zaknoti kaH kasya zamArpaNAya ? / sambandhamapyAtanumazca kena ? na kvApi sambandhaphalopalambhaH // 32 // - * zakto zAnaH /

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(4) sarve parAdhInatayaiva saMnti kaH ke svatantraM pravidhAtumISTe ? / svayaM daridro hi paraM vidhAtumADhyaM kathaGkAramalambhaviSNuH? // 33 // snehasya niSpAdana Aditastu zrAmyatyavicchedakRte ca pazcAt / evaM dazAyAM paribhajyamAne nehe bhRzaM tAmyati mAnavo'yam // 34 // yatpremNi cittaM ramate tvadIyamanyatra cittaM ramate tadIyam / kathaM vRthA muhyasi tat paratra ? nokapakSaH pramadAya rAgaH // 35 // ananyasAdhAraNabhAvataH kastvadgIcaraM prema dadhAti loke ? / evaM na cet kvApi na tarhi dhImana seho vidhAtuM bhavatAsti yuktH|36|| yatpremajanyaM paritApame Si tattApahAnAbhimukhaH sa ceda na / tat tAdRzaM prema viSasya kuNDaM matvA parityajya kuruSva toSam // 37 // snehonahi sthAyitayA kvacit syAt syAda yatra tatrApi bhavet sutiivrm| ekasya mRtyAvitarasya duHkhaM duHkhAspadaM prema tato'styavazyam // 38 // sarvo janaH svArthanimagnacetAH svArthazca smbndhvidhaandkssH| premapradIpasya sa eva tailaM svArtha samAhe khalu kaH ki.sIyaH ? // 39 // piteti mAteti sahodareti mitreti karmasphuraNIpajAtam / avAstavaM khalvapi manda medhAH sambandhamAtmIyatayA pravetti // 40 // yasyAsti vittaM pracuraM tadIyA bhavanti sarve mRdulasvabhAvam / dAridrya Apte tu sahodaro'pi premI vayasyo'pi parAGmukhaH syAt / 41 // na ko'pi kasyApi samasti loke vRthaiva mohAda vyathate jano'yam / adhyAtmadRSTayA paricintayeJced niHsArametada nikhilaM prtiiyaat||42|| mahAlayA''rAmasulocanAdi yada bAsyadRSTayA pridRshymaanm| bhaved vimohAya, tadeva vastu vairAgyalakSmye punarAtmadRSTayA // 43 // - duHkhaM vinA kiJcana dRzyate na sukhasya lezo'pi bhvprpnyce| tathApyaho! vaiSayika prasaMgaM sukhasvarUpaM pravidanti mUDhAH // 44 //

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( 5 ) marIcikAM vAritayA vilokya mRgo yathA dhAvati bhUritRSNaH / bhogAn sukhatvena tathA viditvA tAn pratyaho ! dhAvati dehadhArI 45 // kastUrikA saurabhalubdha cetA mRgo yathA dhAvati tannimittam / na vetti tu svodaravartinIM tAM mUrkhastathA saukhyakRte sukhAtmA // 46 // vapuH kSaNadhvaMsi vinazvarI zrImRtyuH punaH sannihitaH sadaiva / tasmAt pramAdaM parihAya dharme baddhodyamaH syAt satataM sumedhAH ||17|| prabhAtakAle dinamadhyakAle sAyaM ca kAle khalu vaisadRzyam / padArthasArthe paridRzyate tat svArthe vayaM vizvasimo vicAryam ! // 48 // nArI kimIyA tanayaH kimIyo mitraM kimIyaM pitarau kimIyau ? | gantavyamekAkina eva hItaH puNyaM ca pApaM ca paraM saha syAt // 49|| sambandha aupAdhika eSa sarvaH saMsAravAse vasatAM janAnAm / svabhAvasiddhaM paramArtharUpaM jJAnAdisambandhamupekSase kim ? || 50 // girerguhAyAM jaladhezca madhye pAtAlabhUmau tridazAlaye vA / kvApyetu mRtyostu bhavenna guptaH sa bhUrbhuvaH svastritayaM hi zAsti // 51 // pracaNDadordaNDabalavyapAstajagadvalA duHsahatejaugrAH / prazAsati sma kSitimaNDalaM ye te'pi prayAtAH khalu riktahastAH // 52 // jegIyate smendumakhazubhraM yazo yadIyaM pRthivItale'smin / mahAbhujAste'pi hatA yamena vyAdAya vaktraM sahasA prasuptAH ||53 || : mahAlayo'yaM dhanakoza eSa imAH sumukhyaH parivAra eSaH / dhyAyanniti tvaM bhavasi prakulo dRzAMstu sammIlitayorna kiJcit // 54 // anena dehena kariSyase yat puNyaM tadanyatra bhave sahAyaH / gamiSyataste bhavitA, natu svAt paricchadA dekatamo'pi kazcit 55 citrAla te kAkSakanAlikerazcintAmaNiH kAmagavI suradruH / prAptaM kimapyanyadalaukikaM vA kiM tena siddhirbharaNe puraHsthe ? // 56 // * hi itaH /

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asti trilokyAmapi kaHzaraNyo jIvasya nAnAvidhaduHkhabhAjaH / dharmaH zaraNyo'pi na sevyate ced duHkhaprahANaM labhatAM kutstym||57|| saMsAradAvAnaladAhatapta AtmaiSa dharmopavanaM zrayeccet / kSa tahi duHkhAnubhavAvakAzaH kIdRktamo bhAsvati bhaasmaane?||58|| mAteva puSNAti piteva pAti bhrAteva ca snihyati mitravaJca / proNAti dharmaH pariSevitastad anAdaraH sAmpratamasya naiva // 19 // sausthyaM dhanitvaM pratibhA yazazca labdhvA sukhasyAnubhavaM karoSi / yasya prabhAveNa tameva dharmamupekSamANo nahi lajase kim ? // 60 // icchanti dharmasya phalaM tu sarve kurvanti nAmuM punarAdareNa / necchanti pApasya phalaM tu ke'pi kurvanti pApaM tu mahAdareNa // 6 // iSyantaM Amrasya phalAni cet tat tadrakSaNAdi pravidheyameva / evaM ca lakSmyAdiphalAya kAryAM kurvantyabodhA na hi dhrmrkssaam||62|| sukhasya mUlaM khalu dharma evacchinne ca mUle kva phalopalambhaH ? / ArUDhazAkhAvinikRntanaM tad yad dharmamunmucya sukhAnuSaGgaH // 63 / / karoSi yat tvaM vapuSaH sadaiva poSAya cAlaGkaraNAya cehAm / / pratigrahaH kiM nu phalasya dehAda vitarkitazcetasi varttate te ? // 6 // bhuktAni bhojyAni surocakAni pItAni peyAni rasAdbhatAni / yadA bahistAt kSipate zarIraM tadA virUpatvamamISu kIdRka? // 65 // rasAyanaM sevatu* sarvadApi bhuktAM punaH pauSTikabhojanAni / tathApi no nakSyati dehakumbhe bhasmAvazeSIbhavanasvabhAvaH // 66 / / tailena sammanito yathAvat snAnAt jalenottamagandhinA ca / surAghaTAdapyatinindha eSa kAyo'zuciH kiM bhavitA pvitrH||67|| rogaiH prapUrNa bhavinAM zarIramantaHsthiteSveSu jano madAndhaH / yadA bahiste prakaTIbhavanti dInAnanaH pazyati duHkhameva // 68 // * * sev ' dhAtoH parasmaipaditve sulabhAH ziSTaprayogAH /

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( 7 ) adAd vipattiM sakRdeva yo'tra bhUyaH kadApyAdriyate sa naiva / citraM punaH sevyata eva deho yo'nAdikAlAdU dadadasti duHkham ||69 // tasmAt parityajya zarIramohaM cittasya zuddhayai satataM yatasva / na dehazuddha puruSArthasiddhizcitte tu zuddhe puruSArthasiddhiH // 70 // anyatra mokSAd nahi vAstavaM zaM mokSazca dehazca mitho viruddhau / * mumukSavastena na dehamohaM kurvanti, kurvanti bubhukSavastu // 71 // yenaiva dehena vivekahInAH saMsArabIjaM paripoSayanti / tenaiva dehena vivekabhAjaH saMsArabIjaM parizoSayanti / / 72 / / miSTAnnabhogaM kurutaH samAnaM dvau puruSAvekatarastu tatra / badhnAti karmANi, nihanti cAnyo mohe viveke ca vijRmbhamANe // 73 // cedra dhAvato jIvavadho na jAto jAtaH punaH pazyata eva yAtaH / tathApi hiMsAkalamAdime syAd mUDhe, dvitIye na dhRtopayoge ||74 || zarIramevA''tmatayA vidanto vidanti naitat khalu - " ko'hamasmi " | idaM jagat vismRtavat svameva svasmin bhramaH sphUrjati kIdRzo'yam ? // 75 // rAgaM ca roSaM ca paratra kRtvA kathaM vRthA hArayase bhavaM bhoH ! mAdhyasthyame vA''zraya cet sukhecchA mAdhyasthyajaM zarmaM parAnapekSam // 76 // paronnatau kiM parikhidyase tvaM parakSatau kiM vahase pramodam ? | spRzanti nAnyaM tava durvikalpAstvAmeva badhnanti tu karmapAzaiH // 77 // paronnatau cet tava duSprayatnaiH kSatirbhavet kastava tatra lAbhaH ? | na syAt kSatistarhyapi ko nu lAbhastattApahe nUn tyaja durvikalpAn // 78 // jAgartti puNyaM prabalaM yadIyaM pravardhamAne'bhyudaye tadIye / ko'styanyathAkartumalaM suro'pi neSya tataH kvApi karotu dhomAn // 79 //

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(8) abhyunnatizcAvanatizca yat syAt puNyasya pApasya ca kAryametat / kSINe ca puNye'bhyudayo vyapaiti tannazvare zarmaNi ko vimohaH? // 8 // saMvedyate yat sukhamadvitIyaM kadApi mAdhyasthyalavopalambhe / prazastakaughajasaukhyarAzirapyasya naivA'rhati tulyabhAvam // 8 // aizvaryamAlokya bhuvAM vicitraM citrIyase muhyasi vA kathaM tvam ? / na kiJcidetat surasampado'gre vipAka evA'sti ca karmaNo'sau // 82 // indrAH surA bhUmibhujaH pradhAnA mahApratApA adhikAriNazca / sarve'pi karmaprabhavA bhavanti kastat satAM karmaphale vimohH||83|| sadA nirIkSeta nijaM caritraM yacchuddhimApnoti vihIyate vaa| hAni ca vRddhiM ca dhanasya pazyan jaDazvarine na dRzaM karoti // 8 // karoSi dRSTiM na guNe parasya doSAn grahItuM tu sadA'si sajaH / yuktaM na te zukaravat purISe parasya doSe ramaNa vidhAtum // 85 / / doSAnubaddhaH sakalo'pi loko nirdaSaNastvasti sa vItarAgaH / na kiM punaH pazyasi dahyamAnamaho! svayoreva pdordhstaat||86|| vRthA'nyacintAM kathamAtanoSi ? vRthA'nyakArthe kimupasthitaH syaaH?| kiM dhUmapuJja yatase grahItuM vistArayan cetasi durvikalpAn // 87 // bibheSi duHkhAda yadi sAdhubuddhe . duHkhAnukalAM tyaja duSpravRttim / neSTo viyogaH sukhasampadazcet caritramApAdaya tarhi zuddhim // 88 // sukhaM ca duHkhaM ca zarIripRSThe lagne sadA karmavicitratAtaH / matto na tu syAt sukhasamprayoge na vyAkulaHsyAcca viptpryoge||89|| nizAvirAme dinamabhyudeti dine samApte ca nishopyaati| tathaiva vizve sukha-duHkhacakra jJAtvA sudhIH syAdUna kadApyadhIraH 90 / / udeti rakto'stamupaiti raktaH sahasrabhAnurvidito yathaiSaH / tathA mahAnto'pi mahodayatve vipatprasaMge punarekarUpAH // 11 //

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svarNa yathA zudhyati vahnitApAd vipatprasaMge'pi tathA mhaatmaa| vipatprasaMgaH khalu sattvahemnaH parIkSaNe syAt kaSapaTTikeva // 12 // prAptA vipattiniyamena bhogyA durdhyAnato naiva nivAryate sA / evaM ca zAntyA vipadaM saheta duAnataH pratyuta karmabandhaH // 93 // kiM bhoH! prayAsAdapi vAJchitArthA'siddharbhRzaM tAmyasi rodissitvm|| kiM sAmprataM syAd ruditena?, pUrva pApapravRttau na vicAritaM kim?||9|| adhyAtmavidyAramaNaikalInAH svarUpalAbhAya sadA yatante / svarUpalAbhe sati nAsti kizcit prAptavyamityAtmamukhaH sadA syaat|| // 95 // ayaM jano mAtRmukhaH zizutve tAruNyakAle taruNImukhazca / jarA''game putramukhaH punaH syAda mUrkhaH kadApyAtmamukhastu na syAt / 96 / Adau bhavecchUkaravat purISe tataH punarmanmathagardabhaH syAt / jaradgavaH syAt jarasaH prahAre pumAn punarnaiva pumAn kadApi // 97 // lAbhArthamAdhyAtmikajIvanasya devA apIcchanti nRjanma labdhum / tadeva kiM tvaM malinIkaroSi pramAdapaGke hRdi ceta kiJcit // 98 // jIrNA jarA kiM maraNaM gataM kiM rogA hatAH kiM yuvatA sthirA kim| kiM sampadI varjitaviprayogA yanirvizaMko viSayAnuSaGgaH ? // 99 // pahindriyatve dRDhamAnasatve susthe ca dehe puruSArtha siddhau| yatasva, vArdhakya upAgate tu kiJcinna kattuM prabhaviSyasi tvam 100 karmodbhavaM nATakametadasti kSaNAda vilInaM zaradabhravat syAt / sphuTepyaho! pudgalavaisadRzye mohaM kathaM nojjhasi bAlabuddhe ! // 10 // upasthite karmaNi durvipAke rAjyAdi sarva vilayaM prayAti / kSutkSAmakukSipratipUraNArtha gRhe gRhe bhikSitumapyupeyAt / // 102 / / karmasthitiryAvadapeyuSI na bhavedavazyaM sukhaduHkhasatvam / duHkhaprahANena sukhaM prapitsorakarmakIbhAvamRte na panthAH // 10 //

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'duHkhAnyapArANyanubhUya yatra zarIrabhAjo janimApnuvanti / vilokya tat sthAnakameva bhUyo hRSyanti, hA! dAruNa eSa kaamH104|| bhavenmatizced viSayAnuSaGgA'tirekataH zAmyati kAmavegaH / / tadetadajJAnavijRmbhitaM te vahnighRteneva hi vardhate saH // 105 // pratiSThitA yatra zarIrazaktiradhiSThito yatra dhiyo vikaasH| .. vyavasthitA yatra surUpa-kAntirvIrya pratighnanti jaDAstadeva 106 / / vairAgyapIyUSarasena dhautamapyAzu ceto malinaM kSaNAt syAt / vikAra hetau nikaTa prayAte, kAmo balIyAMzcapalaM ca cetaH // 107 // kiM tatra, siMhopari cA''sya dezATanapratijJAparipUraNaM yat / *vikArahetau sati vikriyante na ye, ta eva prabhavo yathArthAH // 108 // api triloke'skhalitapratApaM kiM varNayAmo madanaM pizAcam / mahAtmano'pi sphuritaprabodhAn yo'ne striyAH sAJjalikAnakArSIt // 109 // mano draDhIyaH pravidhAya satvapratiSThavRttivikasadvivekaH / adhyAtmacintAM vidadhad bhaveccet kimasya kuryAda madanaH zikhaNDI? // 110 // yathA manaHsArathirindriyAzvAna prayukta evaM viSayeSu yAnti / nipAtayantyAzu ca tatra jIvamato'dhikaH kaH prtntrbhaavH||1111|| sa eva dhIro balavAn sa eva sa eva vidvAn sa punrmuniindrH| yenendriyANAmupari svasattA vistAritA mAnasa nirjayena // 112 // . jitendriyaM zAntamanaHpratiSThitaM kaSAyamuktaM mamatAvivarjitam / udAsitAraM samupAsmahe muniM sa eva sAraM labhate sma jiivnaat||11|| sukhaM vAJchan sarvastrijagati tadartha prayatate tathApi kle zaughAna satatamanubobhoti vividhAn / .. * kumArasambhavagatazlAkatRtIyapAdena puurtiH|

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tadevaM saMsAraM viSayaviSaduHkhaikagahanaM viditvA niHsaMgIbhavati ramate cA''tmani budhaH // 11 // pUrNAnandasvabhAvaH paramavibhurayaM zuddhacaitanyarUpaH sarvodbhAsiprakAzo'haha tadapi jaDaiH karmabhiH sampravizya / mlAniM nIto nitAntaM tadatha vimalatAM netumenaM yatadhvaM prAguktaM cAtra bhUyaH smarata dRDhatayA karmabhUmiH sa mohH||115|| kRtvA svasthaM hRdayakamalaM muktabAhyaprasaGgaM zAntyArAme samupavizato-ddhartumAtmAnamenam / mantraM haho ! kuruta sudhiyo'nAditaH pAzabaddhaM kaH syAt svAtmopari hatadayo mUDhadhIzekharo'pi ? // 116 / / ityevaM gRhiNo'pi cetasi sadA sadbhAvanA''lambanAd adhyAtma racayanti saMvidadhataH saMsArakAryANyapi / etenaiva pathA ca te'pi viSamAd mucyanta etadbhavAd ityevaM paridarzitaH parimito'dhyAtmopadezo mRduH // 117 // iti " prakIrNaka upadezaH" prathamaM prakaraNam /

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(13) dvitIya-prakaraNam / puurvsevaa| na duSkaro yogapathAdhirohaH kiM duSkaraM tahiM jagattraye'pi ? / yogasya bhUmAvadhirohaNArthamAdAvupAyaH paridayate'yam // 1 // pUjA gurUNAmatha devatAyA AcArazuddhistapasi prvRttiH| niHzreyase dveSavivarjitatvameSaiva zAstre'kathi 'pUrvasevA' // 2 // pitA ca mAtA ca kalAguruzca jJAteyavRddhAH punretdiiyaaH| dharmopadezapravaNA mahAntaH satAM mataH zrIguruvarga eSaH // 3 // kartavya etasya sadA praNAmazcitte'pyamuSmina bahamAna eva / puro'sya samyag vinayapravRtti varNavAdasya nibodhanaM ca // 4 // ArAdhyabhAvaH prathamo'sti pitrovimAnayaMstau laghudhIbuMdho'pi / ArAdhayed dharmagurukramau kiM nAbaddhamUlastaruredhate hi // 5 // puNyairmahadbhirgurudevasevA samprApyate, tatra nahi pramAdaH / kartuM kSamo buddhimatAM kadApi kalyANagaGgAprabhavo'yamadhvA // 6 // anAdaraM ye gurudevatAnAM kurvanti, pAtraM khalu te kRpaayaaH| amI varAkA nijakarmadoSAhatA yataH zreyasi praskhalanti // 7 // calazriyai dAsyamupaiti yasya tasyAvamAnaH pariSadyate cet / na sahyate tarhi kathaM gurUNAmapyapriyA bhAvukakAraNaM vAk ? // 8 // premNA balAd vA vanitAvacAMsi satkAramArge'skhalitaM nayanti / vAcaM hitAM tatrabhavadgurUNAM na manvate, kIdRza eSa mohaH ? // 9 //

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( 13 ) apakSapAtAH zucitattvabodhA mahAvrateSu sthiratAM dadhAnAH / asaGginaH zAntisudhopabhogA dharmopadezA guravo'vaseyAH || 10 // tathAvidhAH zrIguravo bhavAbdhau svayaM tarItuM na paraM yatante / uddhartumanyAnapi dehabhAjaH paropakArAya satAM hi yatnaH // 11 // nRdevayogIndranataH sa deva AtmazriyaM saMpratipattumicchoH / syAd vallabho vallabhavastuto'pi yogo'sti dUre na dazedazI cet // 12 // yathArtha devatvavinizcayasyAbhAve prazastAzayato gRhasthaiH / sarve'pi devAH paripUjanIyA natvAgrahaH sAmpratamajJatAyAm // 13 // zAstreSvapadaM viSaye ca cArisaMjIvanIcAranayo babhASe / vizeSadRSTau ca paratra sAmyAd devo yathArthaH pariSevitavyaH // 1.4 // na rAgaroSAdikadoSalezo yatrAsti buddhiH sakalaprakAzA | zuddhasvarUpaH paramezvaro'sau satAM mato 'deva' padAbhidheyaH // 15 // rAgeNa roSeNa vayaM prapUrNAstathaiva devo'pi hi sambhaveccet / kastatra cAsmAsu ca tarhi bhedo vivektumarhanti budhA yathAvat ||16|| tasmAt sa devaH khalu vItarAgaH priyo'priyovAnahi tasya kazcit / rAgAdisattAssvaraNAni nAma tadvAMzca sarvajJatayA kutaH syAt ? || 17|| ! vayaM sarAgAH prabhurastarAgaH kiJcijjJatAsmAsu sa sarvavedI / zarIriNaH smaH sa punarvideho'smAkaM samArAdhyatamaH sa tasmAt // 18 // vayasyagoSThIM vividhAM vidhAtuM milet kathaJcit samayaH sadApi / alpo'vakAzo'pi na zakyalAbho devasya pUjAkaraNAya hanta ! // 19 // AtmonnatiM vAstavikIM yadIyaM samIhate'ntaHkaraNaM sa martyaH / . upAsanArtha paramezvarasya kathaJcidApnotyavakAzameva // 20 //

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(14) lokApavAdAda bhayazIlatA ca sudakSiNatvaM ca kRtajJatA c| sarvatra nindAparivarjanaM ca satAM stavaH prastutayogyavAktvam // 21 // kRtapratijJAparipAlanaM cAsatsavayayatyAgavidhAnavatvam / / nAlasyavazyaM punarAgrahazca suyogyakAryeSu vivekabuddhayA // 22 // adainyamApadyapi, namratA ca sampatprakarSe, mahatAM ca mArge / samArurukSA''rjavamArdave ca santoSavRttiH suvicAratA ca // 23 // lokA'viruddhAcaraNAnuvRttiH sarvatra caucityavidhAyakatvam / evaMprakAraH svayamUhanIyaH sadbhiH sadAcAra udArabuddhayA // 24 // caturbhiH kalApakam / svajIvana kIdRzamuccanIti sampAdayed yogapathArurukSuH / tadetadetena vicArakANAM manobhuvAM spaSTamupAgataM syAt // 25 // bahuprakAraM tapa Amananti yuktaM yathAzakti tapo vidhAtum / dehasya zuddhihRdayojjvalatvaM vidhIyamAne'tra vivekapUrvam // 26 // kizcid vyathAyAmapi sambhavantyAmanAdarastatra na saMvidheyaH / abhyAsato'gre sukaraM tapaHsyAt kaSTAdU vinA karma na hanyate'pi // 27 // na rocate bhojanamanvahaM ca kasmai?, paraM tena ka iSyate'rthaH / ayaM bhavaHsyAda yadi saukhyapUrNastadA kSamaH syAd vissyaiksnggH||28|| 'na vAstavo bhojanamAtmadharmo dehasya saGgena vidhIyate tu / tasmAdanAhArapadopalabdhyai yuktaM tapopyabhyasituM sudhInAm // 29 // na yatra dudhyAnamupasthitaM syAda yogA na hAni punarApnuvanti / kSINAni na syuHpunarindriyANi kuryAt tapastat suvicaaryuktm|30| dhanasya hetorathavA niyoge svasvAminaH saMsahate bubhukSAm / uddeza Atmonnatisampadastu tapo yathAzakyapi naiva citram! // 3 / /

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(15) vadanti santaH, pratipadyate ca dAvAgnikalpo bhava eSa bhImaH / vicitrarUpAsti ca karmasRSTistad bhogakITIbhavituM na yuktm||32|| nAnAvidhasvAdurasaprapUrNabhojyopabhoge pravidhIyamAne / prapadyate yadyapavargalakSmIrbhave tadA ko bata paryaTana syAt ? // 33 // antaHzarIraM pracaranti karmapratyarthino gunyjdnntshauryaaH| annaM pravezyaM yadi poSaNIyA nAnnaM pravezyaM yadi zoSaNIyAH // 3 // sampAditazcet tapaAdareNa kaSTasya samyak shnsvbhaavH| bahuprasaGge phalavAn tadA syAda raudrona ca syAd mrnnkssnno'pi||36|| bhuktiH sakRd vA rasavarjitA ve-SadUnakukSimitavastubhirvA / divyAzanAnAmapi sAmyato vA prakIrtitA sApi tpHsvruupaa||36|| gArthasya mandIkaraNaM tapo'sti prApta rahasyaM tapaso'tra sarvam / dhanyA ramante'tra vivekadIpaprodbhAsitAtmonnatihetumArgAH // 37 // samagrakarmakSayato'pavargo bhavAbhinandA imakaM dviSanti / ajJAnasAmrAjya mihAsti heturaho! mahAdAruNa eSa mohaH // 38 // saMsArabhoge sukhamadvitIyaM ye manvate luptavivekanetrAH / niHzreyasaM te samadhikSipanta AzcaryapAtraM na satAM bhavanti // 39 / / susvAdubhuktimadhuraM ca pAnaM manojJavastrAbharaNAdidhAnam / itastataH paryaTanaM yatheSTaM vayasyagoSThI sumukhImukhaM ca // 40 // ityAdikaM zarma bahuprakArakaM saMsAravAse prakaTapratItikam / mukto kva nAmeti viSasya modakAn prasArayantyajJagaNe kubuddhyH41|| yugmam / saMsArabhogeSu sukhaM yadeva pratItimArohati duHkhametat / karmodbhavatvAt kSaNabhaGguratvAd duHkhAnvitatvAdamahatvatazca // 42 //

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samastakarmakSayato'khilArthaprakAzayuktaM sukhmdvitiiym| : yasmin trilokIsukhamasti bindurmuktau ka icchennahi ?, ko bhavedU hiT ? // 43 // evaM ca muktAvanukUlavRttiravAyupAyo'bhihiteSu mukhyH| yasmin sthite'nye'pi bhavantyupAyA yatrAsthite vyartha upAyarAziH // 44 // ityeva yogaprathamAdhikAripravartanaM kiJcididaM nyagAdi / yathAvadasmin pathi saJcarantaH samyagdRzo granthi bhidA bhavanti / 45 / ardhe parAvartananAmakAle'vaziSTa utkRSTatayA bhavanti / samyagdRzo mokSapadasya lAbhe'pyayaM vilambo'rthata eva bhuuyaan||46|| vimalaH pariNAma AtmanaH kila samyaktvamudIritaM budhaiH|| apavargapurapravezanaM na hi mudrAmanavApuSAmimAm // 47 // -

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(17) tRtiiy-prkrnnm| . . assttaanggyogH| yatrA'sti duHkhAnanuviddhamevAnantaM sukhaM zAzvatameSa mokssH|| samagrakarmakSayalakSaNo'sau nahyasti muktiH sati karmaleze // 1 // svargApavau~ bhavato vibhinnau svargAd yataH syAt patanaM, na mokssaat| svarge sukhazrIH punarindriyotthA jJeyA parabrahmamayI tu mokSe // 2 // sakarmakAkarmakato dvidhA''tmA''dimastu saMsAritayA prsiddhH| akarmako nirvRta-mukta-siddha-brahmAdizabdairabhidhIyate ca // 3 // mokSA''ptaye yogavidaH purANA yogasya pnthaanmdiidRshnnH| aSTAGgabhedaH sa punaH prasiddhaH pradaryate kizcana tatsvarUpam // 4 // yamaniyamA''sanaprANAyAmAH pratyAhRtizca dhaarnnyaa| sArdhaM dhyAnasamAdhI ityaSTAGgAni yogasya // 5 // tatrAhiMsAsatyA'steyabrahmAparigrahAzca ymaaH| .... zaucaM toSazca tapaH svAdhyAyaH prabhuvicintanaM niyamAH // 6 // ekAntato'bhinnatayA zarIra-zarIriNau sambhavato na yuktau / paro bhavaH kasya hi jAghaTItu nAze zarIrasya zarIrinAzAt // 7 // nApyevamekAntapRthaktvamaGgAGginovicArAdhvani saJcariSNu / evaM hi hiMsA nahi sambhavitrI hate zarIre'pi shriirbhaajH||8|| medhAvinastat pratiyanti dehAd vibhinnamapyaGgabhRtaM kathaJcit / saMyogato'bhinnamato'GganAze yA syAd vyathA tAM pravadanti hiMsAm 9 // AkITakAdA ca surAdhirAjAt sarvatra jIveSu sukhAsukhasya / priyApriyatvaM paricintya dhImAna na kvApi hiMsA''caraNaM vidhyAt // 10 //

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(18) zarIriNAM vallabhavallabhaM caH prANAH svakIyA idamarthameva / sAmrAjyamapyAzu janAstyajanti tat kiMvidhaM dAnamalaM vadhAya? // 11 // anyasya cetaHkamalasya khedahimodakena glapane'pi dhiiraaH| hiMsAvakAzaM samudIrayanti kathIkRtau kiM punaraGgabhAjAm ? // 12 // pracaNDarogAbhihataH pazurvA naro'thavA mArayituM na yuktaH / kenoditaM prApsyati zaM sa mRtvA neto'pi ca prApsyati duHkhmugrm113| vyApAdanaM hiMsakavRttibhAjAmapi kSamaM netyavadhAraNIyam / loke zva-mArjAra-mayUra-gRdhrAdayo'GginaH ke na bhavanti hiNsraaH||14|| bhayaGkarairvRzcika-dandazUkAdibhiH pariklezamadhizrito'pi / na mArayenApi ca tADayet tAn nahyatra kazcit phlsiddhileshH||15|| na pApahetuH sukRtAya pApIcchedAya vA prANivadhaH kadApi / ki jAyate jIvitanAzaheturhAlAhalaM jIvitasampadAyai ? // 16 // dharmastvahiMsAprabhavaH, kathaM tad hiMsAta AvirbhavitA kadApi ? / nahyambutaH samprabhavanti pAthoruhANi vanhejananaM labhante // 17 // idaM paraM teja iyaM parA zrIridaM paraM bhAgyamidaM mahattvam / azeSavizvezvaranamramaulinamara kRtaM satyamahAvrataM yat // 18 // mRSodyate yat phalamAkalayya phalasya khalvasya mA''gasazca / astyantaraM kIdRgavekSaNIyaM yuktA hi kAryeSu tulAsamA dhIH // 19 // dhanArjanaM nyAyapathena samyagu dyogato'zakyatayA ka Aha ? / Arambhato dhIratayA tu sahyA Apa dyamAnAH pratikUlayogAH // 20 // zAmyanti sarvANyapi dUSaNAni yathArthavAde pravijRmbhamANe / mRgezvare krIDati vAraNAnAM sambhAvanIyo hi kutaH prcaarH||21|| prayAtu lakSmIH svajanA arAtIbhavantvakItiH prasarIsarItu / adyaiva vA mRtyurupasthito'stu vadedasatyaM na tathApi dhIraH // 22 //

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( 19) yataH pariklezamupaiti janturbhASeta satyAmapi tAM giraM n| . pRSTo'pi jalpenna kadApi marmAvit karkaze vairanibandhanaM ca // 23 // punanti te svIyapadAravindaiH pRthvItalaM sundrbhaagdheyaaH| manovacobhUghanaceSTitAni spRzanti nAsatyaviSaM yakeMSAm // 24 // pluSTo'pyaho! prajvalitAgninA druH sAndrIbhaveda, durvacasAna lokH| vAk sUnRtA yaM tanute pramodaM na candanaM taM na ca ratnamAlA // 25 // vinazvarI zrIzcapalAzca bhogAH svAthai kabaddhAH svajanAH samagrAH / ato mRSAvAda upAsanIyaH kimartha meSA sudhiyAM manISA // 26 // apratyayaM yad vitanoti loke durvAsanAnAM dadate nivAsam / doSAn prasUte prabalAn krameNa tad dharmazIlo na vadatyasatyam // 27 // vratAni zeSANi vadantyahiMsAsarovare pAlisamAni dhiiraaH| satyasya bhaGge sati pAlibhaGgAdanargalaM tat khalu viplaveta // 28 // svamanyadIyaM haratA'dhamena dattaH svadharmopavane pradAhaH / hRtaM dhanaM svAsthyasukhaM na sUte tasmAt pribhrssttmitstto'pi||29|| daridratA-durbhagatA-zarIracchedAdikaM steyaphalaM vilokya / ... tatra pravRttivyasanaM samujjhet , yukto grahItuM na tRNo'pyapRSTavA // 30 // adyApi no dRSTamidaM zrutaM vA yat steyamAlambitavAn manuSyaH / prabhUtamAnandamapetazaGkamabhukta koTIzvaratAM prapadya // 31 // yazcauryapApadrumadhiSThito'sti svAsthyaM paraM hAritavAn na, kintu| dhRtiM ca dhairya ca matiM ca samyagjanmAntaraM cApi sa hiinbhaagyH||32|| yo mAryate'sau kSaNameka eva prApnoti duHkhaM draviNe hRte tu / / saputrapautro'pyupayAti yAvajIvaM vicintyeti jahAtu cauryam // 33 // steyapravRttiH khalu nIcakAryamasteyavRttiH puruSArthamArgaH / : vizuddhahastasya ca sAdhuvAdaH zAmyantyanAzca paratra nAkam // 34 //

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(20) yasmin pradIpe zalabhanti doSA yasmin sudhAMzau pritaapshaantiH| yasmin samudre guNaratnabhUtistad brahma ko na spRhayeta scetaaH||35|| yasmin dineze paritapyamAna upadravadhvAnta upaiti nAzam / iSTArthasampAdanakalpavRkSe'smin brahmacarye sudhiyo yateran // 36 // siMhAsane copavizan surendraH pravandate yAn zucibhaktinamraH / te brahmacaryavratabaddhacittA manasvinA martyabhuvAM jayanti // 37 // phalanti mantrA vahate ca kItiradhyAsate sannidhimapyamAH / yasmin sati prasphuritaprabhAve tad brahmacarya suvicAralabhyam // 38 // asthanAM prabhUtaM balamarpayantaM raktapravAhaM pravikAsayantam / mukhe pratApAruNatAM dadhAnaM na kaH sudhIbrahmayamaM surakSet ! // 39 // na taM zaratparva himAMzurociH prahlAdamutpAdayituM kSameta / na ta rasaM divyaphalAni cApi hlAdaM rasaM brahma yamAtanoti // 40 // yat prANabhUtaM munidharmalakSamyA hetuH parabrahmaNi yacca, yasmAt / niryAti medhA taTinIva zailAt tat pAlayan brahma na pUjyate kaiH ? // 1 // iha pratiSThA ca paratra ca svaryasmAdado brahma vihAya, mArgam / ApAtamAtre ramaNIyamante kimpAkavada dAruNamAzrayena // 42 // dehe tapasyeva na tApahetuheturna vA bhaktiriva zramasya / svabhAvasiddho manasaH pavitrIbhAve sthito brahmayamazcakAsti // 4 // parikSamante gRhame dhinastu na sarvathAbrahmamahAvratAya / tad dezato brahmaNi te yateran svadAratuSTAH prdaarvrjaaH||44|| triya svasAraM jananI sutAM vA svAM kAmavRSTayA samavekSamANe / kodhopatopaprabhavaM vicintya parasya nA- na dRzau kSipeta // 45 // nahi svadArA api sevitavyA AsaktitaH, kiM punrnynaayy| nottayate kSeptumitastataH svaM hI! yatyate pAtayituM tu retH||46||

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(21) zukraM zarIrasya samasti rAjA hate punA rAzi purasya hAniH / rakSet tataH kAmazarebhya enaM brahmoccasannAhadharaM vidhAyaM // 47 // kaH pratyayastatra paraM pumAMsaM yA sevate strI cplaa'pljjaa| viSasya pAnaM dahane ca pAto varaM parastrI na tu sevanIyA // 48 // sarvasvanAzaH prabalaM ca vairaM bandho vpusspaatnsNshyaatiH| paratra ghorasthalasaGgamazvA'nyastrIprasaGgasya phalAnyamUni // 49 // zirISapuSpAdhikamArdavAGgI samucchalatsundarakAntipUrAm / samucchasatpaGkajagandhi-parvazaratsudhAdhAmamanoharA''syAm // 50 // evaM vidhAM prauDhakalAkalApAmapi tyajed yoSitamanyadIyAm / sAdhAraNastrImapi kAlakUTavallIM parijJAya vivekazAlI // 51 // yugmam / manaHpravRttirvacasaH pravRttirdehapravRttizca mitho vibhinnAH / yAsAM na sAdhAraNayoSitastA niSevitAH syuH sukhasampadAyai // 52 // vezyAnuSaktaH puruSaH kilA'satsaGgaprasaGgAbhirato vivekAt / tathAvidhaM bhrazyati yena devAn na manyate nApi gurUMzca bandhUn // 53|| dravyecchayA kuSThinamapyamopamaM parisnigdhadRzekSate yaa| snehojjhitAM tAM sRjatImasatyasnehaM na gacched gaNikAM kadApi // 54 // rUpaM yadeva pravilokya mAdyannAbhyantaraM tasya yadi svarUpam / vicintayet tattvadRzA, na tarhi bhavet smraandolitcittvRttiH||55|| parAGganAsaGgamapAtakAgnau sarve guNA AhutimApnuvanti / ataH paraM kiJcana nAsti mauryamataH paraM nApyadhamaM caritram // 56 / / puMsaH pratIdaM pratipAdyate sma yad brahmacarya vanitAjano'pi / tAtparyatastat kSamate grahItuM nija sthitiM cetasi lakSayitvA // 57 // parigrahAda mUrcchati, mUrcchanAcca karmaprabandhA iti sampravIkSya / parigrahaM sarvamapi tyajanti dravyAdirUpaM munayo'pasaGgAH // 18 //

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gRhasthabhAvo munitA ca bhinne parigrahI tanna munirgRhiiv| . : parigrahA''saktamunermunitve bhavenna kasmAd gRhiNAM munitvam ? // 19 // nindyo gRhI syAdaparigrahatve nindyo muniH syAt saparigrahatve / / dravyopabhoge madanaprasakterapi pracArasya na durvacatvam // 60 // dravyagrahe lAbhadRzApi mUlakSatiM vinA'nyanna vadanti sntH| saMsAradurvAtanirodhahetuH sunizcitaM sAdhvaparigrahatvam // 61 // . gRhasthavargastvaparigrahatvamadhyAsituM na prabhaviSNurasti / ataH sa kurvIta parigrahasya pramANamAzAprasarAvarodhi // 62 // . parigrahasyA'skhalitapracAre tRSNA pracAraM labhate nitAntam / sato janaH pota ivAmburAzau bhave nimajediti cintanIyam // 6 // parigrahasyAtivazIbhavantaM muSNanti caurA vissyaabhidhaanaaH| / dahatyanago dahanaH kaSAyavyAdhA nirundhanti punaH samantAt // 6 // pApasya vallImasukhasya khAni doSAvalImAtaramAhurAzAm / Azormayastatra caranti vegAda na yatra bhAsaH zazino ravezca // 65 // AkrAnta vizvatritayo'pi lobhapayonidhistaiH prasaran niruddhaH / yamoM'zato'pyeSa samAzrito yairevaMvidhAH syurgRhiNo'pi dhanyAH 66 / / ArambhabhArA bhavavRkSamUlaM parigrahaH kAraNamastyamISAm / tasmAdavazyaM niyatapramANaM parigrahaM saMvidadhIta gehI // 67 // etAnahiMsAdiyamAna svazakterahanti sampAlayituM smgraaH| dharmo'styayaM sArvajanIna eva svAbhAvikI jIvananItireSA // 68 // uktA ahiMsAdiyamA amI dikkAlAdhavacchinnatayA vimuktAH / mahAvrataM santi ca sArvabhaumA vitarkabAdhe pratipakSacintA // 69 // vitarkabAdhe pratipakSacintanAd yogasya saukaryamavekSya yoginaH / yameSu yogasya babhASire'GgatAM vighnApanetA prathamaM hi yujyate // 70 //

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(23). hiMsAdayaH santi vitarkasajhakAH pratyekamete khalu saptaviMzatiH / kRtAnumodAspadakAritA hi te krodhAcca lobhAcca tathaiva mohtH||71|| naveti bhedA mRdu-madhya-tItrai daitribhiH santi yathoktasaMkhyAH / pratyekamete mRdumadhyatIvAstridhA punaH syurmudumadhyatItraiH // 72 // yugmam / anantamajJAnamanantaduHkhaM phale amISAM nitarAM vibhAvye / . ataH prakarSa samupeyuSAM yat phalaM yamAnAmabhidhIyate tat // 73 // dayAvratasthairyavataH purastAd nisargavairA api dehabhAjaH / . mithaH prazAmyanti tadevamAdye vrate phalaM yogabudhA avocana // 7 // satyavrate prAptavati pratiSThAM phalaM prasidhyatyakRte'pi yatne / . syAdasya vAcA ca phalaM parasyA'nudyacchato'pItiphalaM dvitiiye||7|| asteyanAmavratanizcalatve bhavanti ratnAni na durlabhAni / / pratiSThite brahmaNi vIryalAbho'parigrahe janmakathantvabodhaH // 76 // yogdRssttiH| aSTau ca yogasya vadanti dRSTIraSTAbhira : saha tAH krameNa / suzraddhayA saGgata eva bodho dRSTirbabhASe prathamA'tra mitrA // 77 // mandaM ca mitrAdRzi darzanaM syAt tRNAnalodyota ihopamAnam / na devakAryAdiSu khedavRttI roSaprasaGgo'pi ca nAparatra // 78 // zrIvItarAge kuzalaM mano'smai namazca paJcAGgatayA praNAmaH / saMzuddhametat kila yogabIjaM gRhNAti dRSTAviha vartamAnaH // 79 // na kevalaM tat khalu vItarAge munipravekeSvapi zuddharUpam / vizuddhAzayatazca sevA''hArapradAnAdibahuprakAraiH // 80 //

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(23) udvignatA cAtra bhavAmburAzeH sAmAnyato'bhigrahapAlanaM c| / zrIdharmazAstreSu samAdarazca zraddhA ca bIjazravaNe prabhUtA / / 81 // evaM ca dRSTAbiha vartamAnaH kRpAparo duHkhiSu, nirguNeSu / adveSakacocitasampravRttiryogapravINaiH kathayAmbabhUve // 82 // .. durbodhadharme vipulo'mbuvAho durvartanadrau nizitaH kutthaarH| satsaGgatiryA munibhiyaMgAdi tatprAptiratra pragatenidAnam // 83 // . antye parAvartta imAM ca dRSTiM kalyANarUpAM labhate subhAgaH / hetuH paro bhAvamalAlpatA'tra ghane male satsu na sattvabuddhiH // 8 // yathApravRttau karaNe'ntya IdRg AsattimadgranthibhidaH svarUpam / apUrvatAM tena yathApravRtterAsannabhAvena budhA avIcan // 85 // caturdazoktAni jinAgame guNa-sthAnAni, tatra prathamaM nigadyate / samAgatasya prathamAmimAM dRzaM zAstre tu sAmAnyata eva varNitam // 86 // yamapradhAnA prathamA dRguktA tArA dvitIyA niymprdhaanaa| zaucasya sadbhAvanayA ca tatra ghRNA svadehe'nyazarIryasaGgaH // 87 // susattvasiddhiH sumanaskabhAva ekAgrabhAvo jaya indriyANAm / AtmasvarUpekSaNayogyatA ca phalAnyamUni pratipAditAni // 88 // yugmam / santoSato'nuttamasaukhyalAbhaH svAdhyAyato drshnmissttdeve| *tapena kAyendriyayozca siddhiH proktA samAdhiH.praNidhAnatazca // 89 // asyAM ca tArAdRzi gomayAgni-kaNopamaM drshnmuucivaaNsH| novimabhAvo'tra hitapravRttau tattvAvabodhasya punaH samIhA // 9 // * akaaraanto'pysti|

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(25) prItistvavicchinnatayA'tra yoga-kathAsu bhaktimahatI ca satsu / bhayaM na tIvra bhavatastathA'nAbhoge'pi nAtyarthamayogyakarma // 91 // prAsaH svakIye vikale ca kRtye'dhike'dhikasthe ca viboddhmicchaa| duHkhaprahANAya satAM prayatnaM nAnAvidhaM vIkSya kathantvabuddhiH // 12 // nAsmAkamuccaiHpratibhAprakAzo granthAH punaH santi suvistareNa / ziSTAH pramANaM tadihetyamuSyAM dRSTau sadA tiSThati manyamAnaH // 93 / / yatrA''sanaM nAma sukha-sthiraM syAd dRSTibalA sA viditA tRtiiyaa| dRDhaM ca kASThA mikaNaprakAzasamaM bhaved darzanamatra dRSTau // 94 // mahAMzca tattvazravaNAbhilASaH kSepo na yogasya pathi prayANe / asAdhutRSNA-tvarayorabhAvAt sthiraM sukhaM caa''snmaavirsti||15|| ato'ntarAyAH zamamApnuvanti dvandvAbhighAto na ca sambhaviSNuH / apAyadurIbhavanena kRtyaM bhavet samastaM praNidhAnapUrvam // 96 // yUnaH sakAntasya vidagdhabuddhayoM divyageyazravaNe'bhilASaH / tatkoTimArohati tatvavidyAsudhAsamAsvAda ihAbhilASaH // 17 // asatyamuSmin zrutamapyapArthamivoSarAyAM bhuvi bIjavApaH / satitvamuSminnasati zrute'pi niHsaMzayaM karmaparikSayaH syAt // 98 // tUryA'nvitA prANayamena yogotthAnena muktA dRgavAdi dIprA / asyAM ca tattvazravaNapravRttirna sUkSmabodhaH punaratra bhAti // 99 // yaH zvAsa-prazvAsagatiprarodhaH sa yogibhiH prANayamo bbhaasse| sa recakaH pUraka-kumbhakau ca zvAso bahirvRttirihA''dimaH syAt // 100 // prapUraNaM yat punarasya pUrakaH sthiratvasampAdanameva kumbhakaH / naikasvabhAvAH khalu yogasAdhakA gacchanti kecit tata IdRzA pathA // 101 // (yugmam ) syAd bhAvataH prANayamastu bAghabhAvasya rekAdU atha pUraNena / antaHsvabhAvasya, yathArthatatvadhIkumbhanAdU, uttamametarAma // 102 //

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(26) zrIto'pi mitrAdapi putrato'pi dharmaH priyaH syAdiha praanntopi| dharmAya prANAnapi* vikSipeta prANAntakaSTe'pi na tu tyajet tm||103|| evaM bhavakSArapayonirAsAt tatvazrutisvAdujalena puNyam / bIjaM prarohapravaNaM karoti samyaGmatiH sadrubhUribhaktiH // 10 // mithyAtvamasmizca dRzAM catuSke'vatiSThate granthyavidAraNena / granthevibhedo bhavati sthirAyAMta dakcatuSke'tra na suukssmbodhH||10|| avedyasaMvedyapadAbhidheya mithyAtvadoSAzayamUcivAMsaH / tasya prabhAveNa kRtAvakAzA kRtyeSvakRtyeSvavivekabuddhiH // 106 / / avekSamANA api janma-mRtyu-jarA''mayopadravaduHkhapUrNam / saMsAramalpetaramohadoSAt samudvijante nahi dehabhAjaH // 107 // avedyasaMvedyapadaM catuSke dRzAmamUSAmapi vartamAnam / satsaGgatastasya vinirjayena svato'payAtyeva kutarkarAhuH // 108 // zamAmbuvAhe pratikUlavAtaM sadbodhapadme ca himopapAtam / zraddhAnazalyaM smayakAraNaM ca pracakSate yogavidaH kutarkam // 109 // . vAdasya mArgAH prativAdamArgA nAnAvidhAH santi satAM sabhAsu / tattvAntamApnoti na khalvamIbhirdRSTAnta Aste tilpiilko'tr||110|| eke'bhiyuktA amukaM padArtha yathA'numAnaiH parikalpayanti / anye'bhirUpA amumeva bhAvamanyasvarUpaM pratipAdayanti // 11 // atIndriyArthA yadi hetuvAdai vinizcayAdhvAnamadhizrayeyuH / etAvataH kAlata eva teSu sunizcayaH prAjJavaraiH kRtaH syAt // 112 // tasmAt kutarkagraha ujjhitavyo nAnena ko'pyasti phalopalambhaH / madhyasthabhAve ca kRtAvakAze samyagdRzAM sambhavitA vikaasH||113|| samyagdRzaH santi catasra etAH sthirA ca kAntA ca prabhA parA ca / pratyAhRtistatra bhavet sthirAyAM syAd darzanaM bhrAnti vivarjitaM ca * chandobhaGgo nAtra sambhAvyaH / anyatrApIDA sthaleSu /

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(27) pratyAhRtergranthivibhedanena sphuradvivekojjvalamAnasAnAm / saMsAraceSTA pratibhAti bAladhUlIgRhakrIDanasannibhaiva // 115 // tattvaM paraM jyotiriha jJarUpaM vaikalpikaH sarva upaplavo'nyaH / evaM ca bhogo bhavabhogibhogA''bhogasvarUpaH pratibhAsate'tra // 116 // ratnaprabhAyA upamoditA'tra sUkSmAvabodhasya samanvayo'pi / pratyAhRtiH sA punarAcacakSe samAhRtiryA'rthata indriyANAm // 117 / / avedyasaMvedyapadAd viruddhaM syAda vedyasaMvedyapadaM sthirAyAm / etat punargranthividAraNotthaM ruciprakAraM munayo vadanti // 118 // tatazca kAntAdRzi saMpravezastArAprabhAbhaM dhruvadarzanaM ca / cittasya deze sthirabandhanaM yat tAM dhAraNAmatra vadanti sntH||119|| sthirasvabhAvAdiha nAnyamucca mImAMsanAyA api saMvikAsaH / samyasthitaH syAdatha dhAraNAyAM lokpriyodhrmsuliincetaaH||120|| mAyAjalaM tatvata IkSamANo'nudvigna etyAzu yathA'sya madhyAt / bhogAn svarUpeNa tathaiva mAyA'mbuvad vidan bhuGkta upaiti mokSam // 12 // na dharmazaktiM prabalAmamuSyAM bhogasya zaktiH kSamate vihantum / dIpApaho gandhavaho jvalantaM davAnalaM netumalaM zamaM kim ? // 122 / / mImAMsanA dIpikayA samAnA mohAndhakArakSapaNe'tra bhaati| tattvaprakAzaprasareNa tenA'samaMjasasyA'pi kutaH pracAraH ? // 123 // dRSTiH prabhA'rkadyutitulyabodhA dhyAnaikasArA rahitA rujA ca / pravartate dhyAnasamudbhavaM zaM zamapradhAna svavazaM gariSTham // 124 // sarva bhaved anyavazaM hi duHkhaM sarva bhaved AtmavazaM ca saukhyam / sukhAsukhaM vastuta etaduktaM guNo'tra tatvapratipattirUpaH // 125 // yA dhAraNAyA viSaye ca pratyayaikatAnatA'ntaHkaraNasya tanmatam / dhyAnaM, samAdhiH punaretadeva hi svarUpamAtrapratibhAsanaM mataH 126 //

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( 28 ) asaGgavRttyAkhyakasatpravRttipadaM prabhAyAM labhate munIndraH / prazAntavAhitvamapIdamevedameva nAmAntarato'nya AhuH || 127 || : dRSTiH parA nAma samAdhiniSThA'STamI tadAsaGgavivarjitA ca / sAtmakRtA'syAM bhavati pravRttibAMdhaH punazcandrikayA samAnaH || 128|| asyAM nirAcArapado munIzvaraH zrIdharmasaMnyAsabalena kevalam | LocalttamaM yogamayogamantataH prApyApavarga labhate'stakarmakaH // 129 // tRNagomayakASThahavyabhuk - kaNadIpaprabhayopamIyate / atha ratna-bha-bhAnu-candramaH prabhayA bodha iha kramAt punaH // 130 // khedAdidoSA iha nirgatAstathA' dveSAdikA aSTa guNAH zritAH kramAt / ityevamaGgASTakamaSTakaM dRzAM saiMkSepato'dazyeta yogisammatam // 131 //

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(29) caturtha-prakaraNam / kaSAyajayaH / AtmasvarUpaM prathamaM pravidyuryogazriyAM protsahamAna cittAH / sa eva yogasya yadasti bhUmirAkAzacitropamamanyathA syAt // 1 // AtmakSetre yogataH kRSyamANe samyagrUpaiH santataM prauDhayatnaiH / sampadyante'nantavijJAnavIryA''nandA nAste saMzayasyA'tra lezaH // 2 // idaM padArthadvitaye samastamantarbhavanna vyatiricyate'taH / jaDastathA cetana ityam dvau, jaDena caitanyamupAvRtaM naH // 3 // prasiddhametazca jaDasya yogAt klezAn vicitrAn sahate sadA''tmA / vivekabodhe pratibhAti dehAd duHkhAtithiH syAt kuta eSa AtmA ? // 4 // saMklezAnAmekamevAsti mUlamAtmAjJAnaM tacca dhIrA badanti / AtmAjJAnodbhUtaduHkhaM praNazyed AtmajJAnAd, anyathA no tapobhiH // 5 // saMsAra Atmaiva jitaH kaSAyendriyaiH sa evetarathA ca mokSaH / krodhAdayastatra kaSAyasaJjJAzcatvAra uktA bhavavRkSameghAH // 6 // yo vairahetuH paritApakAraNaM zamArgalA durgativarttanI punaH | utpadyamAnaH prathamaM svamAzrayaM dahed dahed vanhirivAparaM na vA ||7|| krodhasya tasya prazame kSamA kSamA kSamA''tmasAmrAjyaparispRhAvatAm / yA saMyamA''rAmavizAlasAraNiH kliSTAghabhUmIdharabhedanAzaniH ||8|| yugmam / krodhaH prasiddho mRdumadhyatInAdyanekabhedaiH sakalAnubhUtau / yAdRksvarUpaH sa udeti tAdRgrasAnuviddhaM vitanoti karma ||9|| yogasya panthAH paramastitikSA sA krodhadAvAnala meghavRSTiH / yastAmRte'bhIpsati yogalakSmIM halAhalAd vAJchati jIvitaM saH // 10

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( 30 ) nizamya durbhASitamanyadIyaM nAtanvate roSamudAracittAH / sampAdanIyaH sahanasvabhAvaH zAThyaM zaThAgre nahi kartumarham // 11 // krodhaM ca kasmAd vidadhIta yogI ? durbhASitaiH syAnna hi kopi rogaH / na vA yazaH zrIrlabhate vilopaM dravyasya hAnerapi nAsti vArttA // 12 // roSeNa vairaM labhate'vakAzaM vairAt punaH satvaguNaprahANiH / evaM skhalet saJcaramANa AtmonnatyadhvanA roSasamAzrayeNa // 1.3 // ruSyajanaM prerayate'smadIyaM prAcInakarmetyatha cintanIyam | parAzraye ruSyati vA prakopaH prayojake karmaNi vA vidheyaH ? || 14 || kRtAparAdhe yadi nAma kopo na karma kiM tahiM kRtAparAdham ? | etat prabhAseta vicAryamANaM sarve'parAdhAH khalu karmarAjaH // 15 // trailokyacUDAmaNayo'pi devAdhidevatAstADana - tarjanAdi / vitenuSaH kSAntibharairapazyan kSamA tadevaM na hi kiM kSamA naH 1 // 16 // prakampamAnauSThaka - raktanetra - prasvedasaMklinnamukhAravindam / krudhyantamAlokya vicArazIlairjvarIva mAnyaH karuNA''spadaM sH||17|| jvarAture kurvati durvacAMsi yathA na kopaH kriyate dayAtaH / tathA dayAdRSTita eva dRzyaH krodhajvarATra durvacanAni kurvan ||18|| vanaspatitve ca pipIlikAtve samAgato'nekaza eSa AtmA / tadA'bhimAno galito'sya kutra na sahyate samprati durvaco yat 1 // 19 // AkrozazAntirmadhurairvacobhirAkrozato'sau punareti vRddhim / pradIpanasya prazamAya vAri kSipanti nottejakamindhanAdi ||20| dUrIkRtAH sampada ujjhitA strI nItaH samagraH svajano'pyupekSAm / atha prakopAcaraNaM kimarthaM tathApyasau cedra hatabhAgateyam // 21 // htsstyasmadIyo bhuvanatraye'pi karttuM kudhaM yatra kilAdhikAraH ? | saMsarga eSo'sti ca karmakalpyo nyAyyaM prakopAcaraNaM na tasmAt ||22||

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(31) sthAtavyamatrAsti kiyahinaM yat kopAminA prajvalanaM kSamaM syAt / yathaihikArthe kSama eva kopaH pAratrikArthe prazamo na tahiM ? // 23 // . yamAn kuruvaM niyamAn kuruvaM kriyAM kuruvaM ca tapaH kurudhvam / na cet samasti prazamAvagAhaH kA''zA tadabhyaH phalamuccamAptum? // 24 // manazca vAcA ca vapuzca yasyA'vagAhate kssaantisudhaasmudre| dhanyaH kRtArthaH sukRtI mahAtmA kalAvapi prekSyamukhAmbujo'sau // 25 // krodhAndhalIbhUya yadeva kArya karoti sadyo viparItarUpam / tadeva kopoparame pAyai duHkhAya ca syAd, dhigaho! avidyA // 26 // Akrozane vA paritADane vA yogapravAhe sthitavAnRSistu / dhyAyed-'na me kiJcana nAzameti saccitsvarUpaM mama nizcalaM yat' // 27 // uccasvarUpaH prakaTo yadA syAd dehA''tmanobhinnatayA prkaashH| chinne ca bhinne ca tadA zarIre nA'tmA bhavet' svAtmarato vikArI // 28 // kriyA susAdhA ca tapaH susAdhaM jJAnaM susAdhaM niyamAH susaadhaaH| duHsAdha ekaH sa ca koparodhaH sa sAdhitaH sAdhitamapyazeSam // 29 // roSo vidhAtuM na hi yatra tatra yukto gRhasthairapi veditavyam / sarvatra sarveSvapi ghoSayAmaH- krodhasya mandIkaraNantu yuktm|| 30 // anekazAstrANi vilokitAni rahasyamadhyAtmagirAM ca labdham / tathApi labdhA yadi no titikSA jJeyastadA'sau hRdayena mUrkhaH // 3 // yAvanna mAnAdikadUSaNAnAM ruddhaH pracAro nahiM tAvadeSaH / zakyaH samApAdayituM nirodhaM mAnAdidoSA api tena heyAH // 32 // vivekanetraM haratA'smadIyaM mAnena tIvro vihito'parAdhaH / / na tyajyate tacchyaNaM tathApi sammUDhatA kIdRgataH paraM syAt 1 // 33 //

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(32) sabhyatvadugdhaM yadi rakSaNIyaM tad darpasarpaNa na saGgataM syAt / ... vidyAsudhAdIdhitizItabhAso mAnAbhravikSepaNataH sphuranti // 34 // mAnaH padArthe kva vidhAtumarha ityeva samyag hRdi cintanIyam / pratyakSamAlokyata eva vizve kuto'pi ko'pyastyadhiko hi mrtyH35|| ananyasAdhAraNabuddhimattvamananyasAdhAraNazaktimattvam / ananyasAdhAraNabhASakatvaM kvA'smAsu kuryAma yato'bhimAnam! // 36 // na zrIH prasannA pravikAsidRgbhyAM na bhAratI dattavatI varaM ca / alaukikaM karma kRtaM na kiJcit tathApyaho! darpasamuddhatatvam ! // 37 / / na dhorimA vA na gabhIrimA vA na sAsahitvaM na propkaarH|| mahAna guNo vA nahi ko'pi tAdRk tathApi garvaH kimataH mahAsyam ? // 38 // rUpeNa zakrapratimo'pi martyaH kAlAntare mlAnimupaiti rogaiH / rAjJo'pi raGkIbhavanaM sphuTaM ca kastarhi mAnAcaraNe mato'rthaH? // 39 // sAmAnyavargaH khalu lakSanAthamasau ca koTIzamasau ca bhUpam / asau ca samrAjamasau ca devamasau ca devendramasau munIndram // 10 // asau ca sarvajJatayA vibhAntamasau ca vizvatritayezitAram / samyaktayA yadyavalokayeta kutastadonmAdakatA'vakAzaH ? // 41 // yugmam / yatpAdapadme madhupanti sarve surezvarAste jagadI zitAraH / / darpoSmalezAdapi sampramuktAH kiM naH kSamasta bhimAnalezaH? // 42 // nimIlya netre hRdayaM nivezya prazAntatAyAM paricintanAyAm / svayaM pAyA* abhimAnaceSTA saMjAyate'trAnubhavaH pramANam // 43 // mahAvratAmbhoraharAtriNA ca tapaHsudhAdIdhitirAhuNA ca / na yo janaH saJcarate'bhimAnAdhvanA sa dhanyaH surageyakIrtiH // 44 // . . * caturthI /

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( 33 ) bhaSasvarUpaM paricintya tasmAd nivAryatAM mAnabhujaGgamo'yam / naivA'mRtaM tatsahacAritAyAM bhavet paraM mohaviSopabhogaH / / 45 / / mAyA matA yogalatAhutAzI jJAnArgalA durbhagatAnidAnam / AtmArthinA saMdvayavahAralakSmIspRhAvatA vA parihIyatAM sA ||46 // pade pade dambhamupAsate ye lakSAdhipAste bhuvi vIkSitAH kim ? | na nyAyataH kiM vyavahAravRttiryat svAya dambhAcaraNaM kSamaM syAt ? // 47 // nyAyapratiSThaH puruSo bhavezced vyApArato'sau niyamAt sukhI syAt / nyAyasya mArgeNa varaM bubhukSA nA'nyAyamArgeNa paraM prabhutvam ||18|| kauzalyamA bibhrati sAttvikaM ye nyAyapratiSThA vikasadvivekAH / - pApAspadaM te pravidanti mAyAM vinaiva tAM svArthamupArjayanti // 49 // anekazaH pazyati sarvalokaH kRte'pi dambhAcaraNe prakRSThe | arthoM na siddhiM labhate, tadevamarthasya siddhau sa kuto nimittam ? || 50 // iyaM ca mAyA jananI tadIyA yaH sarvadoSeSu puraHsaro'sti / AkhyA mRSAvAda itIdamIyA na sajjanaH sevati tena mAyAm // 51 // apratyayAnAM prasavasya bhUmImapArasantApasamarpayitrIm / zalyaM mahazcetasi kaH sumedhA mAyAmupAsIta vivarjanIyAm ? // 52 // kurvanti ye duHkhi manaH parasya pratAraNAto bahubhiH prakAraiH / puSNanti hiMsAviSavallarIM te dUre dayA''rAmata IdRzaH syuH // 53 // pipIlikAdIn laghudehabhAjo rakSanti yatnairmanujAn punayeM / prapAtayantyApadi vaJcayitvA dayAlavaste na hi, kintu pApAH // 54 // astyekato vaJcanatatparatvaM devastutau garjanamanyatazca / etAdRzA no kimapi trapante kRtena samyak tilakena bhAle || 55 // pravaJcakatve sati sannipAte'nuSThAnadugdhaM vikRtiM prayAti / utkhanya mAyAM vizadIkRtAyAM manobhuvAM bIjakamaGkurAya // 56 // 5

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( 34 ) saMsAra sindhoH parilaGghanArthamadhyAtmapote bahubhAgalabhye / ce chidralezo'pi hi dambhanAmA na tarhi tatpAragatistataH syAt 57 ghane hutAzaH kalahaH suhRttve rogaH zarIre kamale himaM ca / yathA tathA dambha upaplavo'yaM dharme'vaseyaH suvicAravadbhiH ||58 || prayojanaM kiM nu munivratAnAM dambho yadebhiH pariSevitavyaH ? | dambhaTvakAzo nahi satpravRttAvasatpravRttau punarucyate kim ? // 59 // ekAntato nAnumatirmunIzAM na vA niSedho'styapavAdatastat / kvApi prasaGge nahi dambhavRttiryuktA vidhAtuM bhayamasti kasmAt ? // 60 // aho ! samAlambya bakapravRttiM pravaJcakairvaJcayata eSa lokaH / parantvamIbhiH pravicAraNIyaM pravaJcitaH syAd nijacetano'pi // 61 // niHzalyabhAvavratapAlanasyopadezadhArAM dadire munIndrAH / evaM hi yogaikapadIpravezaH, kiM bhUriNA zAstra rahasyamatra ||62|| 2 luNTAka ekaH khalu mokSamArge samprasthitAnAM sumahAzayAnAm / salobhanAmnA jagati prasiddho mohasya rAjJaH prathamaH pradhAnaH ||63|| saMsAramUlaM kila lobha eko mokSasya mUlaM tadabhAva ekaH / etaddhi saMsAra - vimuktimAge digdarzanaM yogabudhA akArSuH ||64|| sudurjayAnAM prathamo'sti lobhastasmin jite kiM na jitaM trilokyAm ? lobhasya ghAte hata eva mohaH krodhAdinAze'pyavaziSyate'sau ||65 || lobho'sti cintAlatikAsu kando rakSo guNAnAM kabalIkRtau ca / mahAMzca vighnaH puruSArthasiddhau jayatyamuM satvasamudracetAH // 66 // cet sAtvikaste puruSAbhimAno lokAgraNItve yadicAyiyAsA / Fort parisphAraya taha lobha vapraM prabhaOM puruSArthamucaiH ||67|| ye svecchayA pUrayituM kSamante na zAkato'pi svakakukSirandhram / AndolitAntaHkaraNA nRpazrI - prepsAsamIreNa bhavanti te'pi // 68 / /

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( 35 ) lobhArditaH kiM na karoti kaSTaM lobhA''hataH kiM na karoti karma / karotyanartha pitR-bAndhavAnAmapyAzu lobhacchurikAhatAkSaH // 69 // saMklezya ye niSkaruNaM prajAto dhanaM gRhItvA pupuSuH svakozam / bhayaGkaraM bhUri vidhAya yuddhaM prAdarzi yaizca pralayAvabhAsaH // 70 // lobhArditAste'pi hi mRtyukAle na kinycidaadaatumlNbbhuuvuH| ekAkino raGkamukhAH prayAtAstasmAt kimartha vidadhIta lobham ? . // 7 // yugmam / kenApi sAdhaM na gatA dhareyaM lobhena tAmyanti vRthaiva mandAH / vivekamAdhAya vicAryate cet santoSa eva pratibhAti saukhyam 72 / / na kartumudhogamiyaM na vArtA parantu lobhotthviklpdhumaiH| manaH sadA zyAmatayA vRthaiva kArya gRhasthairapi hanta ! kasmAt / / 73 / / kRte prayAse pracure'pi yanna saMsiddhimApnoti samIhito'rthaH / saklizyate tena, paraM vicArya yadasmadIyaM na hi tat pareSAm // 74 // bahuprayatnairapi nArtha siddhiH kasyApyayatnAdapi kaarysiddhiH| etad dhruvaM karmabalaM vicAryA'niSTaprasaGge'pi na khedavAna syAt 75 // krodhasya rodhe prazamo balIyAn mAnAya zaknoti punarmudutvam / mAyAM prahAtuM prabhutA''rjavasya lobhasya zatruH paritoSa ekaH // 76 / / krodhAdikA''virbhavanaprasaGgAH prAgeva saJcintya vimocniiyaaH| prasaGgasamprAptakaSAyatAyAmuktAnupAyAMstvarayA bhajeta // 77 // saJjanyeta yathA yathA'balatayA krodhAdibhirdUSaNaiH saJceSTeta tathA tathA zubhama tistyaktvA pramAda sthitim| .. yaH krodhAdi vikArakAraNa upaprApte ca nA''kSipyate prAptuM yogadharAdharasya zikharaM nAsau vilambakSamaH // 78 // - * abhyadIyena caturthapAdena pUrtiH / .. ... ....

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pshcm-prkrnnm| dhyaansaamgrii| - kaSAyarodhAya jitendriyatvaM jitendriyatvAya mnovishuddhiH| manovizuddhathai samatA punaH sA'mamatvatastat khalu bhaavnaabhiH||1|| bhImAd bhavAmbhonidhito bhayaM cet tadendriyANAM vijaye yateta / sritshsraa'pripuurysindhu-mdhyopmo'kssprkro'stytRptH|| 2 // dehAntaduHkhaM gajamInabhRGgapataGgasAraGgakulaM pryaati|| suspaSTamekaikahRSIkadoSAt kA tarhi sarvAkSaratasya vArtA ? // 3 // atucchamUrchArpaNazaktibhAjAM yadIndriyANAM vijayo na jAtaH / mUmaNDalAndolanazaktibhAjo'pyojasvinaH SaNDhatayA vadAmi // // antarbalodbhAvanaheturekaH sa indriyANAM viniyantritatvam / etatkRte'ntaHkaraNasya zodha Avazyake yatnamatIva kuryAt // 5 // bhrAmyan manorakSa ihApazaGkaM bhavAvaTe prakSipati trilokIm / arAjako niHzaraNo jano'yaM trAtA tataH ko'tra gaveSaNIyaH ? // 6 // gArhasthyamunmucya mahAnubhAvAn muktizriyA AcaratastapAMsi / vAtyeva cetazcapalasvabhAvamanyatra kutrApi parikSiped drAk // 7 // manovizodhena vinaiva yogadharAdharArohaNamIhate yH| prahasyate paGguriva kramAbhyAM dezATanaM kartumanAH sa mUDhaH // 8 // ruddhAni karmANi manonirodhe manaHpracAra prasaranti tAmi / asaMyamaH saMyama etadIyo bhavasya mokSasya samasti mUlam // 9 // jagattrayI vibhramaNapradhINo manaHplavaGgo viniyntrnniiyH| kenApi yatnena vicAravadbhiniHzreyasaM cet pratipattumicchA // 10 //

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( 37 ) sarva: prapaJcaH pratipAdito'yaM manovizodhAya sa veditavyaH / karmakSayapratyalamekamuktaM dhyAnaM tadantaH parizuddhimUlam // 11 // pradIpikA yogapathaprakAze yogAGkura prodbhavakAzyapI ca / manovizuddhiH prathamaM vidheyA prayAsavaiyarthyamamUM vinA tu // 12 // manovizuddhayai samatA'valambyA nimajjatAM sAmyasarovare yat / rAgAdikamlAniparikSayaH : syAd amanda Ananda upeyate ca // 13 // AkRSya cetaH samatA kSaNaM cedra niSevyate tarhi tadudbhavaM yat / antaH sukhaM saMprasarIsarIti kaH pArayet tad vadituM yathAvat ? // 14 // sAmyAnaM pUritamasti yasyA'ntarlocane mohatamaH praNAzAt / svasmin svarUpaM paramezvarasya pazyatyasau niSThitasAdhya binduH ||15| dUre divaH zarma zivaM davIyo yacchaM manaHsannihitaM samatvAt / zakyaM samAsvAdayituM sphuTaM tad, ihaiva mokSaH samatAratasya ||16|| sudhAdhano varSati sAmyarUpo manobhuvAM yasya munIzvarasyaM / saMsAradAvAnalatIvratApo'nubhUtimAskandati kiM tadIyAm 1 ||17|| anyaiH padArthaiH sakalairvibhinnamAtmA yadA''tmAnamavaiti samyak / tadA samatvaM labhate prasUtimazakyalAbhaM vibudhezvarANAm || 18 || saMrakSite mohamRgezvareNa bhayaGkare doSasamUhasatre / samatvarUpajvalanArciSA ye dAhaM daduste pariniSThitArthAH ||19|| krUrA api prANabhRtaH parasparaM yaddarzanAcchAntimavApnuvanti yat / nAnyasya kasyApi samarthatA'styasau samatvamekaM khalu tatra jRmbhate // 20 // anityabhAvAdikabhAvanAH smRtA maharSibhirdvAdaza, tAsvavizramam vibhAvyamAnAsu mamatvalakSaNA'ndhakAranAze samatAprabhA sphuret // 21 yadindriyArthairanubhUyate zaM yadetadaGgaM viSayAH samagrAH / yad dRzyate carmadRzA tadetad anityamevAsti samagramatraH ||22||

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( 38) mahIpatizcakradharaH surezvaro yogIzvaro vA bhuvanatrayezvaraH / . sarve'pi mRtyorupayAnti gocaraM tadatra kaH syAccharaNaM zarIriNaH! // 23 // bhavodadhirjanmajarAvasAna-payaHprapUrNaH smaravADavazca / mohAtmakA''vartta-vipattimatsyaH kutaH sukhaM smbhvtiidRshiih?||24|| ekAkinaH prANabhRto gatAgataM kurvanti saMsAravane bhyngkre| : anyArthamutpAdya dhanaM bhavAntaraM prayAta ekaH paripIDyate'sumAn // 25 // vilakSaNaH sarvabahiSprapaJcataH saJcinmahAnandamayo'sti cetanaH / idaM zarIraM sphuTamanyadAtmanaH kastAnanyo bhuvane'bhyupeyate? // 26 // dvAraiH sravadbhirnavabhiH sadaivA'zucIna ghRNAyAH padamasti kAyaH / tathApyaho! tatra yadasti zaucasaMkalpanaM mohavilAsa eSaH // 27 // manovacobhUghanakarma yogAH sa AsravaH karmaNa AsraveNa / . zubhAzubhaM karma zubhAzubhAddhi yogAnnibadhnanti zarIrabhAjaH // 28 // yathAmbu gRhAti hi yAnapAtraM chidraistathA cetana eSa karma / yogA''tmarandherazubhaiH zubhairvA niryAtyamuSmin sati no bhavAbdheH .. // 29 // nirodhanaM yat punarAsravANAM taM saMvaraM yogina UcivAMsaH / vibhAvanAdAsrava-saMvarasya bhavAdudAsInatayA manaH syAt // 30 // syAt karmaNAM nirjaraNaM ca nirjarA dvidhA sakAmetarabhedataH punH| pAkaH phalAnAmiva karmaNAmapi svato'pyupAyAdapi samprajAyateM // 31 // yathA'sti jIvaizca jaDaizca pUrNI loko'yamevaM paricintanaM yat / sA bhAvanA lokavicArarUpA manovazIkAraphalapradhAnA // 32 // jagat samuddhartumanalpaduHkhapaGkAdaho ! kIdRza eSa dharmaH / .. pradarzi lokottarapUruSairyatsevAta Apnoti mahodayatvam // 33 //

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( 39 ) zAle kSamA mArdavamArjavaM ca zaucaM ca satyaM tapasaMyamau ca / tyAgastathA'kiJcanatA tathaiva brahmeti dharmoM dazadhA babhASe ||34|| sakliSTakarma svabalIbhavatsu viziSTametannarajanma labdham / tatrApyaho ! tattvavinizcayAtma - zrI bodhiratnaM bahudurlabhatvam // 35 // patAdRzIbhiH khalu bhAvanAbhiH suvAsitAntaHkaraNo mahAtmA / mamatvaluNThAkaviluNTayamAnAM sAmyazriyaM rakSitumIzvaraH syAt / 36 / 1 dhyAnaM samAlambya samatvamAzrayet sAmyaM vinA tatra kRte viDambanA Atmaprabodhena ca karmasaMkSayo dhyAnena sAdhyaH sa ca tat paraM hitam // 37 // dhyAnaM samatvena vinA bhavenna sAmyaM vinA dhyAnamapi sphurenna / parasparAMpekSaNatastatastad dvayaM bhavet susthiratAviziSTam ||38|| atidAruNapApabhAriNo' yamunA dhvasta samastakarmakAH / paramAtmadazAM prapedire paramadhyAtmamidaM vidurbudhAH // 39 //

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(40) SaSTha-prakaraNam / dhyaansiddhiH| syAt jJAnayogo'tha ca karmayoga AvazyakA''cAra iha dvitiiyH| 'zArIrikaspandanakarmarUpaH sa karmayogaH zubhamAtanoti // 1 // zuddhaM tapaH svAtmaratisvarUpaM taM jJAnayogaM munayo vadanti / sa unmanIbhAvata indriyArthAda niHzreyasazrIpratipAdakaH syAt // 2 // kriyoccakoTImupajagmuSAM yA'nAvazyakI sA vyavahAravRttau / guNAvahA'stIti paramparAto'pavargasampAdakatA'kSatA'syAm // 3 // abhyasyato'pekSata eva samyak kriyA manaHzuddhikRte'skhalantI / yoga samArUDhavato munestu zamapravAhaH paramAtmabhUmau // 4 // naivA'pramattarSimahodayAnAmAvazyakA''cAravidheyatA'sti / ya AtmatRpto yaka Atmamagno ya AtmatuSTo na hi tasya karma // 5 // manaH sthirIbhUtamapi prayAyAda rjoblaanycnyclbhaavmaashu| pratyAhRternigrahamAtanoti jJAnI punastasya gatapramAdaH // 6 // vilolacittasthiratArthameva baddhaprayatnaH satataM muniH syAt / kuryAdato hetuta eva zAstroMditAM kriyAM pratyahamuccabhAvAt // 7 // samyaktayA'bhyasya ca karmayogamananyasAmyaM samupAzrito yaH / sadA'pyudAsInatayA sthitasya na tasya bhogairbhavati pralepaH // 8 // nA''pya priyaM hRSyati nodvijecca prApyA'priyaM brahmaviduttamarSiH / yaH syAt samekSI viSame'pi jIvanmuktaM sthiraM brahma tmiirynti||9|| nahIndriyArtheSu yadA'nurajyet samastasaGkalpavimuktacetAH / yoge samArUDhatayA tadAnImasau mahAtmA pariveditavyaH // 10 //

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bhayojjhitaH susthiranAsikAgradRSTiH prasannAnanapuMDarIkaH / kliSTauSThayugmo radanai radAMzcA'spRzana susaMsthAna itapramAdaH // 11 // spRhAvimukto nijabhUghane'pi prabhUtasaMvegasaronimagnaH / . amAtrakAruNyapadaM bhavazrIparAGmukho harSayitekSamANAn // 12 // evaMvidho niSThitakarmayogaH zrIjJAnayogena samAhitAtmA / dhyAne pravezaM kurute'tighorakarmATavIjvAlanadAvavanhau // 13 // nArI-pazu-klIba-kuzIlavarjitaM sthAnaM viviktaM kimapi vyapekSate / nAnA''sanAnAmapi yat sthiraM sukhaM svasyA'vabhAseta tadeva / . sAdhayet // 14 // . dhyAnAya kAlo'pi na ko'pi nizcito yasmin samAdhiH samayaH sa zasyate / dhyAyenniSaNNaH zayitaH sthito'thavA'vasthA jitA dhyAnavighA. tinI na yA // 15 // dhyAnasya siddhayai dRDhabhAvanAnAmAvazyakatvaM munayo vadanti / maitrI pramodaM karuNAmupekSAM yuJjIta, tad dhyAnamupaskaroti // 16 // sarvepi jIvAH sukhino bhavantu mA kopi pApAcaraNAni kArSIt / . vimucyatAM vizvamazeSametad, evaM matiM nAma vadanti maitriim||17|| dedIpyamAnA guNagauraveNa mahAzayA ye bhuvanatraye'pi / guNeSu teSAM khalu pakSapAto yastaM pramodaM parikIrtayanti // 18 // zokAgninA ye paridahyamAnAH kSudhA tRSA''rtAH sarujo vibhiitaaH| tatra pratIkAraparA matiryA kAruNyabhAvaH parikIrtitA sA // 19 // RrAzayA dAruNapApasaktAH sAdhudviSaH svasya ca zaMsitAraH / ye zikSyamANA vikRtiM bhajante mAdhyasthyamIvRkSu bhavatyupekSA // 20 // dhyAnaM punaH syAd dhruvamAmuhUrtAd ekAgrasampratyayalakSaNaM tat / AjJAmapAyaM ca vipAkamevaM saMsthAnamAlocayatIha yogI // 21 //

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( 42 ) Azritya lokottarapUruSANAmAjJAmabAdhAM paricintanaM yat / vastusvarUpasya yathArthatAta AjJAbhidhaM dhyAnamidaM vadanti ||22|| babhASire sarvavido'tisUkSmaM tattvaM na tat tArkikatarkajAlaiH / vihanyate tat pratipattiyogyaM nAnyathA sarvavido vadanti ||23|| adhyAtmamArgAsszrayaNaM vinA'yamAtmA bhave'bhrAmyadanantakAlam / rAgAdidoSaikavazI bhavanto niryAnti nApAyamahA'TavItaH ||24|| 'mohAndhakArapraviluptacetasA nA'kAri kiM kiM kaluSaM mayA hahA ! / zvazreSu tiryakSu nareSu colbaNaM duHkhaM na kiM kiM pratipadyate sma ca ! ||25|| gambhIrasaMsAramahA''padAjale kAlo gato'yaM buDato mamA'khilaH / harsuvaisa mayA vicAryate! pramAda etasya mamA'pacetasaH // 26 // prApyA'pi bodhi paramAM manovacaH zarIraduzceSTitato mayaiva hi / svamastake jvAlita AzuzukSaNiH ko'trAparAdhI paribhAvyate'paraH ? / / 27 / / svAdhInatAyAmapi muktivartmano bhrAntyA svayaM pAtita eSa cetanaH / bhikSAM yathAsdupalabdharAjyako mokSe svatantre'pi tathA bhavabhramaH // 28 // evaM hi rAgAdikadUSaNebhyo jAtA apAyAH paricintanIyAH / yasminnupAyA api tatpraNAze dhyAnaM dvitIyaM tadapAyanAma ||29|| udIritaH karmaphalaM vipAkaH zubhAzubhatvena sa ca dvibhedaH / dravyAdiyogAt sa ca citrarUpo'nubhUtimAskandati dehabhAjAm // 30 // * dravyairvadha- mAlya- subhojanAcaiH zubhAzubhaH zastraviSAnalAcaiH / kSetre nivAsena mahAlayAdau zubhaH zmazAnaprabhRtau tadanyaH ||31|| kAle vasantaprabhRtAvazItAnuSNe zubho'nyatra viparyayazca / manaH prasAdaprabhRtau ca bhAve zubho'zubho raudravikArabhAve // 32 //

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sudeva-mAdibhave zubho'sanmanuSyatiryaGnarakAdike'nyaH / dravyAdiyogAditi citrarUpaM vicintayet karmaphalaM tRtIye // 3 // AtmapratiSTha, sthitamastyanantAnantaM namaH sarvata eva tatra | loko'sti madhyasthita Urdhva-madhyA'dhobhAgato yo dadhate trilo kIm // 34 // svarUpametasya vicintanIyaM dhyAne caturthe bahusUkSmarItyA / syAdIdRze vRttavatAM ca dharmadhyAne svayaMvedyamatIndriyaM zam // 35 // dhyAnAdamuSmAcca nRjanmapUttauM mahaddhikaM svargamavApnuvanti / punarnRjanma pratipadya cAru yogasya mArge pathikIbhavanti // 36 // dhyAnaM zuklaM tataste paramamupagatAH kliSTakarmANi hatvA / lokAlokAvabhAsaM niratizayamaraM jJAnamAsAdayanti / dharma vyAkhyAnti mohAndhatamasahataye parSadi prasphurantyA mAyuSpUttauM tataH syuH paramapadajuSaH saccidAnandarUpAH // 37 //

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(44) saptama-prakaraNam / yogazreNI / mAnasavRttinirodhaM samprajJAtetaraprakAratayA / yogaM vadanti tajjJA dhyAnavizeSo'tra ca prathamaH // 1 // vRttikSayasvarUpo'samprajJAto'sti, vRttayo manasaH | kSINA bhavanti sarvAH kevalabodhastadodeti // 2 // dehasya vRttayaH khalu yadA niruddhA bhavanti tatkAlaH / yogo'samprajJAtAd na bhidyate nirvRtidvAram // 3 // adhyAtmaM bhAvanA dhyAnaM saMmatA vRttisaMkSayaH / ityevamapyanUcAnA ucAnA yogapaddhatim // 4 // icchA ca zAstraM ca samarthatA cetyeSo'pi yogo mata Adimo'tra / pramAdato jJAnavato'pyanuSThA'bhilASiNo'sundaradharmayogaH // 5 // zraddhAna- boddhau dadhataH prakRSTau hatapramAdasya yathA''tmazakti | yo dharmayogo vacanAnusArI sa zAstrayogaH pariveditavyaH ||6|| zAstrAdupAyAn viduSo maharSeH zAstrA'prasAdhyAnubhavAdhirohaH / utkRSTasAmarthyatayA bhaved yaH sAmarthyayogaM tamudAharanti // 7 // na siddhisampAdana hetubhedAH sarve'pi zAstrAcchakanIyabodhAH / sarvajJatA tacchrutito'nyathA syAt tatprAtibhajJAnagataH sa yogaH // 8 // tat prAtibha kevalabodhabhAnoH prAgvRttikaM syAdaruNodayAbham / 'RtambharA' 'tAraka' evamAdinAmAni tasminnavadan pare'pi ||9|| saMnyAsarUpaH smRta eSa yogo dharmastathA yoga iti dvidhA'sau / tatrAssdimaH syAt kSapakAvalisthe zailezyavasthAvati ca dvitIyaH // 10 //

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asAyayogo'pi manovacoGgavyApArarodhAt sakalaprakAraiH / avAdi muktyA saha yojanena yogo bhavAmbhonidhirodha eSaH // 11 // amuM ca yogaM samupAjaganvAna prApnoti mokSa kSaNamAtra eva / sarvajJabhAvAvasare'vaziSTakarmANi hanti kSaNato yadeSaH // 12 // anena yogena vikarmakIsana mukto bhavet tatkSaNamastadehaH / muktizca ketyeva gabhIraprazne jainendramArgeNa samAdhireSaH // 13 // Urva yathA'lAbuphalaM sameti lepe'payAte salilAzayastham / Udha tathA gacchati sarvakarmalepapraNAzAt parizuddha AtmA // 14 // ayaM svabhAvo'pyupagantumahI yadUrSamAtmaiti vikarmakatve / . Urya pragacchannavatiSThate'sau kSaNena lokAgrapade parAtmA // 15 // tato'dha AyAti na gauravasyA'bhAvAd nacAgre'pyanupamahatvAt / nacAsti tiryaggatisamprayoktA lokAgra eva sthitirasya yukA // 1 // mahezvarAste paramezvarAste svayambhuvaste puruSottamAste. '. pitAmahAste parameSThinaste tathAgatAste sugatAH zivAste // 17 // sa Izvaro he bahubhAgadheyAH ! stAda vo manovAriruhasya iMsaH / . ayaM hi panthA avadhAraNIyazcaitanyazaktipragatAvananyaH // 18 // Alambana bhavati yAdRzamIdugAtmA'' patinijAtmani bhavediti ko na vetti ? / / Alambane sakalalokapatiH parAtmA saMzrIyate yadi tadA kimapekSaNIyam ? // 19 //

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(46) aSTama-prakaraNam / antimshikssaa| anantazaktiM dadhadeSa cetanaH pravedituM taM yatate mhodyH| prakAzite'smin sakalaM prakAzate'prakAzite'smin sakalaM tamo mayam // 1 // mohapraNAzena ca tatprakAzanaM mohapraNAzo'pi ca tattvacintanAt / cintyaM ca nairguNyamidaM bhavodadherjagat kimetat kimidaM sukhA sukham ? // 2 // vastusvarUpasya vicintanAto vivekabhAsaH prakaTIbhavanti / bhavaprapazcAd vinivRtya susthIbhUyA'ntarIkSAkaraNena cintA // 3 // ekasvabhAvA na hi sarvalokA vicitrakarmAnusRterdhamantaH / AyuSka-dhI-zaktivicitratAyAmahanti sarve'pi na maargmekm||4|| samagrasAmagryanukUlatAyA na sambhavaH sarvazarIrabhAjAm / ' na tenaM sarve'pi bhavanti yogyAH sAmyena yogasya pathe'dhirodam // 5 // kuryAd yathAzakti tathApi nUnaM karttavyamAtmAbhyudayAnupAti / zanaiH zanaiH saJcaraNe'pi mArge sthAnaM cireNA'pyupalabhyate hi // 6 // tattvAvabodhapravikAsahetoryasya svabhAvo na vicAraNAyAH / yAtAnuyAtasya pRthagjanasya na tasya vairAgyamudeti sAdhu // 7 // na sAdhuvairAgyavivarjitatve'pavargamAgeM bhavati pravezaH / evaM ca mAnuSyamanarthakaM syAd vicAramabhyasyatu tena samyak // 8 // hiMsAdikaM pApamiti prasiddhaM tatra pravatteta na cet kadApi / zisya kuryAd bhajanaM ca tarhi saMsAdhitaM nizcitamAtmakAryam // 9 //

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(47) navIna vijJAnacamatkRtAnAM na mokSazAstreSu ghRNA vidheyaa| citraprayogA bahavo bhavantu na yujyate'dhyAtmapathastu hAtum // 10 // jaDe'pyanantA samamAni zaktirevaM ca samyagvihitamayogaiH / Azcarya heturghaTanA bhaveJcet kiM tarhi yuktA jaDamohalIlA ? // 11 // sImA na khalvasti camatkRtInAM bhUmaNDale cet kuzalaH pryoktaa| paraM ca tAbhina hi karmasRSTiAhanyate zuSyati nApi mokssH||12|| avazyamAviSkRtayo bhavantu mahopayogA hi janasya santi / smRtebahiH syAd na tu sAdhyabindurAtmAbhimukhyaM khalu saarmnte||13|| iti subodhasuvAsitamAzayaM kuruta kAikSata cAtmasamunnatim / sati balIyasi tatra manorathe prayatanaM sulabhIbhavitA svataH // 14 // tadevaM sakSiptaM gaditamidamadhyAtmaviSaye mayA svalpajJenA'pi paridRDhasaMskAravidhaye / samAlokiSyante kila sahRdayAH sAdaradRzA prabuddhe'smAt kasmizcana mama kRtArthatvamadhikam // - -

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adhyAtmatattvAlokaH 1 ( savivaraNa: )

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arham / adhyAtmatattvAlokaH / Spiritual Light. ** CHAPTER I. ( Shlokas 1 - 117 ). Contents--Spiritual Conscience; Delusion; Desires; Attachment Mutability; Religious duty: Bodily attachment; Disattachment from lower impulses; Fructification of Karmas: Equanimity; Self-control. granthArambhe paramAtmanamaskAraH adhyAtmapIyuSamanakSagamyaM pItvA kaNehatya viSaM nijaghnuH / anAdikarmapracayAtmakaM ye trivA vande paramAtmanastAn // 1 // (1) My three-fold salutation to the Higher Souls who drank deep of the spiritual nectar and overcame the poison of Karma accumulating from time immemorial, 1

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adhyAtmatattvAkA Adhyatma Tattva is the highest Science. It is the Science of the Self. It comprises the knowledge of the Self in its relation with the Universe. The Self in its sublime purity is the ultimate noumenon, infinite Consciousness and absolute Bliss. Spiritual knowledge or the study of Self has thus three-fold aspect, and it is Adhyatma alone that leads to its realization. Adhyatma literally means * Pertaining to Atman.' It therefore means knowledge of the Soul and the relation in which it stands to other Dravyas. The problem is not so simple as it outwordly appears. What is Atman ? How and why is Atman subjected to misery and happiness etc ? What is Karma ? What is its operation on Atman ? Those and alike questions form the subject-matter of Adhyatma. The science is very wide indeed; but, for a brief exposition it may be summarised as under. Release from the worldy bondage is the ideal aimed at by Jainism. It consists in the attainment of Right Belief, Right Knowledge and Right Conduct, called the three Jewels by the Jain philosophers. Those who do not believe in Moksha will not attain them. Hence it is that so great an emphasis is laid on the firmness of belief which successively leads to right knowledge and right conduct. Spiritual knowledge is beyond the power of physical senses, hence a firm unshakable belief in the words of the Teacher is the condition precedent to the attainment of right knowledge. Now Moksha consists in the shaking off, by Soul, of the fetters of Karma which envelop him in

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SPIRITUAL LIGHT. ignorance and drag and plunge him into the vortex of misery in this world. Moksha is certainly within the reach of overy one if only he pursues the right path. The main question therefore is to find out that path. The problem will be easily and rationally solved if we inquire into the nature of the bondage itself. The most natural solution will be that if we destory the root-causes that enbouda ce Soulthe state of true freedom will be attained. In other words the problem is one of analving the world--phenomenon. If we adopt this form of reasoning the first thing that strikes one is the fact of the world being constituted of two main substances, Jiva, and Ajiva. Even the modern materialists cannot get over the two-fold distinction of matter and force which corresponds very closely to our distinction of Jiva and Ajiva. Anyhow this dualistic nature of the world cannot le rationally explained away on any theory. Where does Jiva come from and how is he related to Ajiva? If we are to be rational we shall see that the relation beeween the two is Anadi. So the venerable Saint Yasovijayji stongly recommends the students of Adhyatma and the aspirants after salvation the close study of Dravyas ( Six Substances) and Tattvas (Nine Principles) elucidated by competent Teachers and practised by advanced souls. They should observe strictly the great vows closely keeping in view the high sentiments of Universal friendship, sympathy, delight and indifference. The relation between Jiva and Ajiva from eternity is practically admitted by all. Jivas may be either mudane or libera

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adhyAtmatatvAlaka. ted. Soul is a living substance and pure consciousness, is all-knowing and blissful and is endowed with untiring, inexhaustible and unending powers. It is formless and is possessed of Ananta Chatushtaya namely infinite perception, infinite knowledge, infinite bliss and infinite power. All these atributes however are for the time being dimmed and ensbrou lel by Karmic forces with which Jiva is connectel. Karma is not merely a mental abstraction but is a Pudgala and its very nature is to drag the Jiva on the downward path. Once Jiva is thus subjected to Karma, it has endlessly to be born and reborn in this world. Rebirth is, otherwise stated, as the necessary consequence of the subjection of Jiva to Karma, This is also reasonable. So long as Karmia clings to him, there is no escape for Jiva. The Karnio forces must work out their inevitable consequences, if not in one birth in a succession of births. As explained elsewhere, the principle of transmigration of Soul alone rationally accounts for the glaring and otherwise inexplicable inequality of status etc. found in the world. The misery is then due to the Karma of the individuals. If we want to be free from it we must annihilate its root-cause Karma. Karma may be and are variously named by other philosopher's as Matter, Maya, Prakriti and Ignorance. But the relation in which it stands to Atman, is the samenamely that of delimiting the Spirit or Atman or Jiya. The knowledge of the Dravyas and the Tattvas is the first requisite for the aspirant after Moksha. It clearly brings before his mind the treunendous

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SPIRITUAL LIGHT. impediments like attraction and repulsion which stand in the way of the unfoldment of powers locked up in his inner nature. Thus the revered saint Chidanandji strongly recommends the removal of their impediments in his Parmatma Chhatrishi ( Verses: 18 to 32 ). When the fettered Soul having conquered the deterrant Karnic energics resorts to the practice; of meditation, lic clearly sees love and hatred as attributes of matter and knowledge as the attribute of divine Self. Io then ceases to identify himself with his body, senses, mind etc., and believes himself as established in the pure Self i. e. in the perfect status. So the revered Saint Anandaghanji fervently recommends the meditation of Pure Self ( Anandghanji Padya Ratnavali Verse 81 ). Such status is worthy of respect and veneration by whatever name it is signified and distingnished ( Verses. 66 and 67). The real happiness derived from the dawn of the spiritual life i. e. a rare glimpse of the Highest Majesty, the Self, is incomparably superior to the happiness of Indra and paramount kings, shining with most resplendent diamonds and glittering crowns and immersed in worldly aspirations and attachments ( Verses 33 to 36. Hridaya Pradip.). So the advanced Soul being blessed with the draught of the spiritual nectar is enabled to disillusion his niind and to see clearly and completely the panorama of the world drania. (Anandaghanji Verse 28 ). This is exactly what Moksha means, we thus see why Jainisin lays stress on the knowledge of and firm belief in Atinau, Karnia, Rebirth and Moksha.

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adhyAtmatattvAloka. Such a knowledge beginning with firm belief ultimately leads to the realization of the goal-Moksha. One more point in connection with this subject deserves to be noted. Some evolutionists believe that there is a gradual and continuous unfolding of the nature and the powers of Atman i. e. a gradual evolution from the mineral stage to that of godhood. But this is not a correct view because of two reasons; in the first place there can be no evolutiou from the mineral stage and secondly the theory of continuous evolution ignores the consequences of evil Karma which necessarily leads to involution, in other words good actions lead the Jiva on the onward path while the opposite Karmas bring about the contrary/result. prabhuvandana jeeAe, indriyAthI meLavI zakAya nahi, evA adhyAtmarUpa amRtanuM pUrNatayA pAna karIne anAdi kAlanA kasamUha rUpa viSane samUla haNI nAMkhyu che, evA paramAtmAne traNa prakAre-mana, vacana ane zarIrathI huM chuM".~~ vyAkhyA > A pustakamAM adhyAtmanA viSayanuM pratipAdana karavAmAM AvyuM che, e sUcavavAne mATe A prathama mAMgalika zlokamAM adhyAtma ' zabda pahelA mukavAmAM Avyo che. vArtAmAnika sthiti upara najara karatAM jaeNvAya che ke~ adhyAtma ' zabda sAMbhaLI keTalAkA bhaDakI uThe che; parantu ck : A bhaDakayu kevu' che ? kharekhara pANImAM dAha thavA jevu che, kAraNa ke je vastu zAMtine ApanAra che-vAstavika ArAma upajAvanAra che, te adhyAtmathI DaravAnuM' ke bhaDakavAnuM hAyaja jJAnuM ? paNa niha, hu bhUluM chuM,

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SPIRITUAL LIGHT. adhyAtmathI keTalAkanuM bhaDakavuM paNa sahetuka athavA buddhipUrvaka che. vAta ema che ke adhyAtmanA arthanuM pAlana nahi karanArA ane "adhyAtma adhyAtma " ema pipaTanI peThe raTanArAoe adhyAtmanI dhvanine evA rUpamAM phelAvI dIdhelI che ke jethI "adhyAtma" zabda-huM na bhUlate heu te-apamAnita jevo bhAsa jovAya che; ane enuM ja e pariNAma che ke-keTalAka kalyANubhilASI sajajane paNa ekavAra te "adhyAtmanI dhvani sAMbhaLatAM bhaDakI jAya che, paraMtu ApaNane adhyAtmanuM mAtra nAmathI kAma nathI, adhyAtmanA ADaMbaranI jarUra nathI, kintu adhyAtmanA vyathArtha mArganI jarUra che. adhyAtmanA yathArtha mArga upara koIne arUci ke vaimanasya heyaja nahi. adhyAtmanI dhvani sAMbhaLatAM bhaDakanArA sajane paNa adhyAtmane DoLa dekhIneja bhaDake che; tevAM ADaMbaranAM vAtAvaraNe vadhI gayelAM hovAthI ghaNe sthaLe DhaMga hevAnI kalpanA ubhI thAya che, ane ethI yathAthe vastutatvane aMdhArAmAM rahevuM paDe che. astu, game tema che, paNa adhyAtma vastu uMcA prakAranI ane dareka prANIne svAbhAvika rItyA pUrNa agatyanI che, emAM kaIne matabheda hoyaja nahi. joIe chIe ke "adhyAtmane artha nahi samajanArA adhyAtyanA viSaya upara kaMTALo lAve che, ane keTalAke adhyAtmane koI gahana vastu ke duniyA pAranI cIja samajI te tarapha vimukha rahe che. paNa A sthiti samaja vagaranI che. samajI rAkhavuM joIe ke adhyAtma e jIvananAM sarva aMgemAM AtmA tarIke mukhya AdhaSThAtA che. AtmA vagara zarIra jema maDaduM gaNAya che, tema adhyAtma vagara game tevuM saMge pAMga jIvana paNa mRtavata che. A uparathI adhyAtmanI AvazyakatA kayAM sudhI che, e vicAraka samajI zake tema che. adhyAtmane artha-AgaLa seLamA zlekamAM batAvyA pramANe "Atmika baLa" "AtmasvarUpane vikAsa athavA "Atmonnatine abhyAsa thAya che. adhyAtma e che ke- AtmAnA asalI svarUpane prakAzamAM lAvavA udyama kare" AtmA svarUpe pUrNa brahma che. savane AtmA paramAtmA che. kIDI ane vanaspatine AtmA paNa prabhu che; ema chatAM paNa karmanAM AvaraNenI vicitratAne lIdhe jagatanA prANio judI judI vicitratA dharAve che, e karmanAM AvaraNe jyAM sudhI ke nahi, tyAM sudhI

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adhyAtmatattvAlaka, AtmA paratatra che, mAyAvALo che. avidyAvALo che. saMsArabramaNazIla che ane duHkhI che. e paratatratA ke e avidyA yA duHkhane dUra karavAnuM tyAreja banI zake ke jyAre karmanAM AvaraNane haThAvavA prayAsa karavAmAM Ave, je raste karmanAM AvaraNe pAtaLAM paDe ane kSINa thavA mAMDe, e mArgane "adhyAtma " kahevAmAM Ave che. jema jema e mArga upara pragata thavAmAM Ave, tema tema kamanAM AvaraNane hAsa jAya che. e mArgane abhyAsa jyAre parAkAkA upara pahoMce che, tyAre sarva karmanA AvaraNe kSINa thAya che ane AtmA paramAtmA prakAze che. adhyAtmane artha uparyukatarItyA samajyA chIe ke AtmannitinAM sAdhane meLavavAM ene adhyAtma kahevAmAM Ave che. adhyAtma kahe ke muktino mArga kahe, ekaja vAta che. "api" ane "mAranA" e be zabdonA samAsa ( compound ) thI adhyAtma zabda banyuM che, zabdavyutpattvinusAra-AtmAmAM rahevuM, ramavuM, athavA ramavAne udyoga karavo, e adhyAtma che. adhyAtmanuM bIjuM nAma "ga" che, kemake ga" zabda "gurR 'dhAtuthI baneluM che, ane "sura" dhAtune artha joDavuM" thAya che, ataH muktinAM sAdhanene joDI Ape te "" kahevAya che, adhyAtmane paNa eja artha che ke-mukitanA raste cAlavuM. "yogazcittapitiH ' e mahAtmA pataMjaline yoganA saMbandhamAM prathama sUtrapAta che. cittavRttio upara dabANuM rAkhavuM, anyatra- jyAM tyAM bhaTakatI cittanI vRttione AtmAnA svarUpamAM joDI rAkhavI, ene "ga" bIjA zabdamAM "adhyAtma " kahevAmAM Ave che, eTaluM ja nahi, paraMtu evI hada upara AvavAnA je sAdhanabhUta vyApAre che, te paNa yoganAM, bIjA zabdamAM adhyAtmanAM kAraNa hovAthI vega yA adhyAtma kahevAya che. jyArathI manuSya sAcuM bolatAM ke nIti pALatAM zIkhe, tyArathI tene adhyAtmanI zarUAta rAya che. adhyAtmane saraLa ane sAde bhAvArtha eja che ke-sAcuM bolavuM, nIti rAkhavI, paropakAra karavo, jIvadayA pAlana karavI, brahmacarya (svasTIsa tiSa yA sarvathA maithunane tyAga) dhAraNa karavuM, kSamA rAkhavI, saraLatA pakaDavI, mRdu svabhAvamAM rahevuM, lubdhatA varjavI,

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SPIRITUAL LIGHT. pratijJA pALavI, gaMbhIra rahevuM, guNagrAhI banavuM -vagere guNa meLavavA AgaLa vadhavuM. hamezAM pUjya thavAno AdhAra gaNe upara rahelo che. game te sAdhuveza paheravAmAM Ave, paraMtu eTalA mAtrathI kRtArthatA samajavAnI hoyaja nahi. gRhastha yadi gRhasthadharmano amala kare, te teo teTale aMze adhyAtmanI lAIna upara barAbara che, to pachI jeo paMca-. mahAvratothI sAdhujIvana calAve che, teo te sutarAM adhyAtmI kahevAya, emAM navAI nathI. adhyAtmanI dUranI hada bahu gahana che; e tarapha dRSTi karatAM keTalAka mahApurUSo paNa hatotsAha thaI jAya che ane adhyAtmanA mArganI prAptine atikaThina samajavA lAge che; parantu e sIdhI vAta che ke uMcI zreNI ekadama prApta thatI nathI. kramaza: udyoga jArI rAkhavAthI AgaLa vadhAya che ane chevaTe ucca keTIe pahoMcI javAya che. uttama guNene saMcaya karatA rahevAthI adhyAtmamAM AgaLa vadhavAnI jagyA svataH maLatI jAya che, ane evI Atmazakti svataH jAgRta thAya che ke jenAthI adhyAtmanAM durgama kSetramAM pahoMcI vaLavAnuM sAmarthya prakaTa thAya che. patriIma hataM hahA ! zAstravizAradatvamanarthahetuzca vacaHpaTutvam / . . ' vijJAnavettRtvamapArthakaM ca nA''svAdito'dhyAtmasudhArasazcet // 2 // ( 2 ) Proficiency in scriptures is of no avail, eloquence proves harmful, physical sciences come to naught, if the spiritual ambrosia be not tasted. * .. Notes:--As long as one has not attained the knowledge of the distinction between the Ego and the Non Ego ie; the awakening of the inner life has not begun, his knowledge of the Shastras, eloquence, lectures, sermons &c are of no use. On the contrary they impede his real progress and blind him to dis

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adhyAtmatattvAlAka, criminate between the eternal and the transitory. There are men, without any trace of inner life, who have attracted and drowned their audience with lofty thoughts embodied in the Shastras, upakrama " jo adhyAtmarUpa amRtanA rasanuM AsvAdana karavAmAM na AvyuM hAya; tA sakheda kahevuM joie ke zAstrane game teTalA abhyAsa paNa vastutattvapara prakAza pADI zakatA nathI, arthAt game tevI vidvattA paNa adhyAtmanA prakAza vagara AMdhaLIja che, ane vacanapaTutA ananu kAraNa ane che tathA vijJAna ( Science ) vidyAnA prayAgeAnI kuzalatA nirarthaka nIvaDe che. "--ra vyAkhyA-- vede, upaniSade, smutie, darzanazAstra, ane purANA vagere hindu dharma zAstro, tathA aMga, upAMga vagere jainadhama zAstra, temaja anyadharma zAstrA bhaNI javAmAM Ave, are! duniyAnAM tamAma dharmazAstramAM pAradarzitA meLavavAmAM Ave, paNa jo potAnAM kartavyA samajavAmAM na Ave, potAnuM kharUM dhyeya dhyAnamAM levAmAM na Ave, potAnI dRSTi AtmasvarUpate abhimukha karavAmAM na Ave, tA te game teTalI vidvattA-game teTalI zAapAradarzitA paNa phokaTa che. je mANasanuM jJAna antaSTite jAgRta karatu nathI, te mANasanuM jJAna tene kheAjA rUpa che. candranane bhAra uDDAvanAra gadheDAne candrana jema kRSna bhAraja rUpa che, tema AtmasvarUpanA paricaya vagaranuM jJAna te jJAnavALAne phakta bhAraja rUpa che. jJAna pramANe anubhava na heAya, jJAna pramANe satana na heAya, te te jJAnathI bhale te manuSya duniyAmAM pUjAya, paNa vastusthitie te jJAna tene anarUpa ane che, saMsAra-araNyamAM bhaTakAvanAra thAya che. ghaNA pati evA jovAya che ke jeonu' vartana pothImAMnA riMgaNA ' jevu hAya che. AvA paDitAnA vicArA ke upadeze! phenegrAphamAMthI nikaLatA zabdo jevA che. jema phAnegrAphanI rekarDI sundara gAyana yA maneAhara upadeza saMbhaLAvI lAkAne rajita kare che, paNa potAne tenI kaMi asara thatI nathI, tenu " 10

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SPIRITUAL Ligir. kAraNa tenI jaDatA che; teja pramANe jeonuM jJAna kartavyayyata che, tevAene upadeza bIjAone asara karanAra thavA chatAM pitAnA AtmAmAM asara utpanna karato nathI, tenuM kAraNa paNa bIjuM zuM kahI zakAya-eja kahI zakAya ke teo paNa pelI rekarDonA saphedara che. " tya' jevuM karanArA upadezakoe (orators) bIjAone upadeza ApavAnI sAthe ja te upadeza pite paNa dhAraNa karavAnuM che. bIjAo upara prakAza nAMkhanAra, je pote aMdhArAmAMthI bahAra na nikaLe, te e mazAlacInA bhAIbaMdha thavA jevI hakIkata che. bIjAone samajAvavA hajAre loko taiyAra thAya che ane hajAra vaktAo bIjAo upara pitAnA upadezanI sacoTa chApa paNa pADe che, paraMtu pitA-pitAnA AtmAne samajAvavo, eja kharI bahAdurI che. pleTaphorma upara siMhanI jema gAjatA lIDare, samAja sudhArake dezabhati mATe pUra jozathI bhASaNa Ape che, paNa temAMnA keTalAkanI pravRtti evI jovAya che ke bhASaNa pUruM thayuM ke tarataja teo sIdhA hoTalamAM jaI abhakSyanuM bhakSaNa ke apeyanuM pAna (je pitAnA upadezathI virUddha che) karavA lAgI jAya che. aphasa!! kharekhara- " mAre kahevuM che kAMi, mAre karavuM che kAMI, ema karI bhavajaLa tarave che bhAI ! " vyAkhyAna karanArAomAMnA keTalAka mahAtmAo evuM sulalita vyAkhyAna Ape che ke je sAMbhaLI AkhI sabhA eka vakhata vairAgya rasamAM taraboLa thaI jAya che, ane tevA vyAkhyAnavAcaspati mahArAjanI AMkhamAMthI jyAre virAgyane dekhAva ApanArAM azruo nikaLavA mAMDe che, tyAre sabhAmAM beThelAonI paNa AMkho AMsuo reDavA mAMDe che. AvI rIte vividharasapUrNa vyAkhyAnothI sabhAne AkarSaNa karanArAonI paNa aMdarakhAne je judIja pravRtti heya-kharAba vartana hoya, te tevAonuM kalyANa zuM kadApi thaI zake ? A AtmA zAne paMDita te anantavAra banyo haze! pracaMDa vidattAnA pratApathI anantavAra sarvata tarIke kahevANe haze? ane vyAkhyAnavAcaspati jevAM sahastra TAITale gaLA upara laTakAvI mahedI maTI sabhA _1.

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adhyAtmatatvAka. emAM vyAkhyAnanA meghanAdathI dezane anandazaH gajAvI mUkyuM haze, paNa vicAravuM joIe ke ethI pitAnuM vaLyuM zuM ? Adarza cAritra sivAya badhuM nakAmuM che. Adarza purU thayA vinA tamAma kAryo mAtra ADaMbararUpa ane phetarane khAMDavA tathA pANI vAvavA barAbara che. Adarza purUSa thavA mATe AtmAnI tarapha avalokana karavAnI prathama agatyatA che. sadhyA, vandana, pUjana, tapa, japa vagere badhuM karavAmAM je AtmAne bhUlI javAmAM Ave-mULa sAdhyabindu bhUlI javAmAM Ave che, e kharekhara jAnaiyAone jamADavAmAM varane visarI javA barAbara che. dareka dhArmika anukAne uddeza, AtmAne vikAsamAM mUke, e che. AtmasvarUpanI jAgRti, bIjA zabdomAM AtmadaSTine prakAza, eja dhArmika AcAronuM rahasya che. e uddeza ke e rahasyane visarI javAmAM Ave ane te vagaranA sUkAja anukAnamAM pravRtta rahevAya, to te DahApaNanI bahAranI vAta che. buddhimAnene mATe e jarUranI vAta che ke teoe sAdhya ane sAdhananuM pRthakkaraNa karavuM joIe. sAdhyane nizAna karI sAdhanone sAdhana tarIke amalamAM mUkavAM joIe. sAdhyane bhUlI javAya ane sAdhanene sAdhya samajI levAmAM Ave, te e evI hakIkata bane che ke je eka dAkhalAthI joI zakAze; jemake-eka manuSya uttara dizAnA koI gAma tarapha javA nikaLe, vacamAM be rastA AvyA, uttara dizAne raste paDatuM mUkI te dakSiNa dizAnA raste cAlavA mAMDe. e manuSya manamAM ema samaje che ke gAma pahoMcavAne mATe rastA upara besI nahi rahetAM hAlyA karavuM joIe, arthAta gAma pahoMcavAnuM sAdhana, rastA upara hAlavuM, e che. AvI samajaNa hovA chatAM ane barAbara hAlavA chatAM paNa zuM te pitAnA ISTa gAmane pahoMcI zakaze ? kadApi nahi. kema ? rastA upara hAlate te barAbara jAya che !, bhale UlaTI dizAnA, paNa rastA uparaja hAlyo jAya che, chatAM te kema potAnA prAptavya gAmane pahoMcI na zake ? paraMtu vAcaka! na pahoMcI zake. bhale te khetaramAM nahi paNa rastA uparaja hA jAya che ane e rIte gAmane pahoMcavAnuM sAdhana-je rastA upara cAlavuM, tene te amala kare che, paNa e hAlavuM, e sAdhyanI sanmukha nathI-sAdhyathI ulaTuM che,-sAdhyathI ulaTI dizAmAM che, e mATe te potAnA prAptavya sthaLane meLavI zake nahi. e ja pramANe prastutamAM paNa, dhAmika AcAra-vyavahAra, ke je vaDe ApaNuM prApyasthAna AtmavikAsa che, te je lakSyasthAnathI

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SPIRITUAL LIGHT. ulaTA vahetA hoya--ApaNe sAdhanamArga ApaNA lakSyabinduthI ulaTI dizAmAM raheto hoya, te tevA ulaTA-lakSyasyuta-sAdhyasparzathI rahita mArga para lAkhkho, kaDe, anne ane asaMkhya varSo sudhI cAlavAmAM Ave, te paNa zuM AtmonnatirUpa lakSyabindune pahoMcI zakAya kharuM? sAyansa vidyAmAM game teTalI unnati meLavavAmAM Ave, paNa te uuta AtmajJAna vagara zI mahattvanI ? AtmAmAM ananta zaktio che. AtmAno vikAsa jema jema thato jAya che, tema tema tenI zakitao prakAzamAM AvatI jAya che. adhyAtmanA mArge AtmAnI zakitao khIlavI zakAya che. AvaraNe dUra thavAthI je AtmAnI zaktio prakAzamAM Ave che, te varNanamAM mUkI zakAya tema nathI. AtmAnI zakti ( Power ) hAme vijJAnavidyAnA camakAre kaMI hisAbamAM nathI. jaDavAda vinAzI che, jyAre AtmavAda tethI ulaTo che. jaDa padArthonA AviSkAre ane ane jaDavAdathI maLelI unnati e badhuM vinazvara che, paraMtu AtmasvarUpane prakAza ane tethI thato mahAna apUrva AnaMda, e jemane tema barAbara sadA sthAyI rahe che. jJAnasya bhaktestapasaH kriyAyAH prayojanaM khalvidamekameva / cetaHsamAdhau sati karmalepavizodhanAdAtmaguNaprakAzaH // 3 // (8) Indeed the sole object of knowledge, devotion, austerity and religious practices is the illumination of the soul, and to remove the impure coating of Actions ( Karmas ), by means of deep concentration of mind and thus to manifest ( to bring to light ) the nature of the soul. Notes-The preliminary requisite in the path of the realization of the Higher Self is the discrimination between the ordinary life and the real soul-life. Self Culture embraces the knowledge of the ego and

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' adhyAtmatattvAka. the non-ego. When one practises or tries to practise universal love with a clear distinction of the reality, his knowledge, devotion and austerity will bear proper fruit and he will be able to remove the impure coating of Karma by practising concentration &c. Without soul-culture he will be able to achieve nothing however tremendous and elaborate his working may be. jJAna, bhakti, tapazcaryA ane kriyAne mukhya uddeza ekaja che, ane te e che ke-cittanI samAdhi vaDe karmane lepa dUra karIne AtmAnA svAbhAvika guNene prakAzamAM lAvavA. "--3 vyAkhyA - jJAna bhaNavAthI ane bhakita, tapa tathA kriyA karavAthI je cittazuddhi thatI hoya, agara cittane maLa kaMI paNa ocho thavA lAgatA hoya, teja te jJAna, bhakti vagere saphala che. khUba yAda rAkhavuM joIe ke sarva duHkhanuM kAraNa mAtra ajJAnatA che. ajJAnatA eTale jJAnane abhAva. kaI vastunA jJAnane abhAva duenuM kAraNa che ? e vicAravAnuM che. game teTalAM zAstra vAMcI nAMkhyAM hoya ane game teTalo duniyAne anubhava levAmAM Avyo hoya, paNa eTalethI duHkhene anna AvatuM nathI ane yathArtha Ananda meLavAta nathI. eka vastu sivAya bAkI tamAma vastuonuM jJAna prApta thavA chatAM paNa ajJAnatA haThI zake nahi ane ethI thatA upadrava maTe nahi; e eka vastu bIjI kaI nahi, paNa AtmA ja che; ane e viSenI ajJAnatAja sarva duHkhone janma ApanArI che. e mATe zAstrakAranI chellI uoSaNa eja che ke- AtmAnA ajJAnathI thatAM duHkhano nAza AtmajJAna meLavyA sivAya kadApi thaI zakaze nahi," A vAta taddana vyAjabI che, kAraNa ke jema andhakArane haNavA tenA virodhI prakAzanI jarUra che, tema andhakArarUpa AtmaviSayaka ajJAnane haNavA tenA virodhI AtmajJAnarUpa prakAzanI jarUra che. jyAM sudhI AtmA kapA, Indra ane manane vazIbhUta che, tyAM 14:

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SPIRITUAL LIGNr. sudhI te AtmAna pate saMsAra che, ane jyAre kapAyenA zayadvArA Indriyo tathA manane jItI nirmoha dazAmAM prApta thaI pUrNa vikAsamAM Ave che, tyAre teja AtmA mekSa kahevAya che. saMsAra ane mokSa bIjuM kaMI nathI, kintu AtmA eja saMsAra ane AtmA eja mekSa kahI zakAya che. AtmasvarUpanA pUrNa prakAzarUpa mekSane mATe prathamataH kaSAyo dUra karavA joIe che. kapAyo paikI ke ghane nigraha kSamAthI thAya che. mAnane parAjaya mRdusvabhAva rAkhavAthI thAya che, mAyA (kapaTa ) ne saMhAra saraLa banavAthI thAya che ane lobhanuM nikaMdana soSa pakaDavAthI thAya che. A kaSAyone vijaya karavA mATe Indriyone svAdhIna banAvavI joIe. Indro upara sattA meLavavA manane zuddha karavAnI AvazyakatA che. mananI uzrRMkhalatAne rokavAnuM sAdhana, vairAgya avasthA ane sakiyAono abhyAsa che. manane nirodha karavAmAM rAga-dveSa upara aMkuza mUka khAsa agatyanuM che. rAga-dveSa rUpa maLane dUra karavAnuM kAma samatArUpa jaLanuM che. samatA guNane prAdurbhAva mamatAne aTakAvyA vagara kadApi thatuM nathI. mamatAne dUra karavA "nityaM saMsAre mati nA cayanA " -"saMsAramAM je kaI AMkhathI dekhAya che, te badhuM anitya che" evI anityabhAvanA ane te sivAya bIjI azaraNa vagere bhAvanAo bhAvavI joIe. A bhAvanAone vega jema jema prabaLa thatuM jAya che, tema tema mamatvarUpa andhakAra te pramANamAM kSINa thatuM jAya che, ane te pramANamAM samatAnI jaLahaLatI ti bahAra Ave che. dhyAnane mukhya pAyo A samatA che. A samatAnI parAkASThAnA pariNAme koI paNa eka vastu upara ekAgratA siddha thaI zake che. dhyAnanI zreNImAM AvyA pachI * "sakhya hi manaH wr! pramarze vaDhava da aa tasyAhaM nigrahaM manye vAyoriva suduSkaram " // " asaMzayaM mahAbAho ! mano durnigrahaM calam / abhyAsena ca kaunteya ! vairAgyeNa ca gRhyate " // . -bhagavadItA,

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adhyAtmatavAloka, paNa siddhi-labdhio prApta thatAM je pharI mehamAM phasAvAnuM thAya, te adha:pAta thavAmAM vAra lAge nahi; e mATe dhyAnI purUSane paNa saMpUrNa mohane kSaya jyAM sudhI na thAya, tyAM sudhI pratikSaNa sAvaceta rahevAnuM hoya che. dhyAnanI ucca avasthAne "samAdhi" kahe che; e raste karma samUhane kSaya thAya che ane ethI kevalajJAna pragaTa thAya che. kevalajJAna vALe jyAM sudhI zarIradhArI hoya che, tyAM sudhI te " jIvanamukata " kahevAya che, ane zarIrano sambadha chUTathI parabrahmasvarUpI bane che. mATe ja A zlokamAM kathana karavAmAM AvyuM ke AtmaguNone prakAza karavAnuM sAdhana, cittanI samAdhidvArA karmarUpa lepane dUra karo, e che. A zlekamAM "samAdhi" zabdathI sIdho artha eja samajavAno che ke-jyAre citta upara kapAye ane viSayanAM AkramaNa thatAM aTakI jAya, tyAre tevI cittanI sthitine cittanI samAdhi kahevAmAM Ave che. AvI samAdhine lakSyamAM rAkhIne ja dareka kriyA, tapa, japa ke bhakita karavAnI che.. || dhyAnaM ca maunaM ca tapaHkriyA ca nAdhyAtmamArgAbhimukhIbhaveccet / na tarhi kalyANanibandhanaM syAd yuktA hi lakSyAbhimukhI pravRttiH // 4 // * Meditation, silence, penances and sacred ceremonies if not practised with a view to self realization will not be productive of good result. Those efforts are commendable, that are directed towards ( the attainment of) the goal. Notes-When a men clearly understands the phenominal nature of things and the permanent centra of consciousness, the awakening of inner life takes place. He then recognises the unceasing panorama of vanishing forces and forms. Thus inwardly strengthened if he practises meditation &c, he would be

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SPIRITUAL LICHT. successful in the attainment of the object in viuw, otherwise, all his practices would be of no avail. dhyAna, mana, tapa ane anuSThAna, e badhuM adhyAtmanA mArga samukha hovuM joIe. ema je na hoya, te te kalyANanAM sAdhaka thaI zake nahi. hamezAM dareka pravRttimAM lakSya bAMdhavAnI jarUra che. lakSyane sthira karI tadanukUla pravRtti karavAmAM Ave, te ja te pravRtti saphaLa thaI zake che."-4 vyAkhyA: sAdhyane lakSamAM nahi lIdhelA dhanurdharanI bANu pheMkavAnI ceSTA jema niSphaLa jAya che, tema sAdhyane sthira karyA vagara karAvI tamAma kriyAo nirarthaka jAya che. AtmasvarUpane pUrNa prakAza thaze, e kharuM sAmba dareke dhyAnamAM rAkhavuM joIe-pitAnA daSTibindu para sthApita karavuM joIe e sAdhyane siddha karI ApanAra mArganI zodha karavI joIe. mArganI zedhane mATe durAgrahane tyAga karI zAne garbha tapAsavo joie. parama jijJAsu-buddhie ane AtmakalyANanI tIvra utkaMThAthI avalakAtAM zAsemAMthI AbheMnnatine niSkalaMka mArga meLavI zakAya che. je manuSya pitAnA lakSyapara sthira che, tene pitAnA prayatnamAM hAni uThAvavI paDatI nathI. dhArelA lakSyane cUkI janAra manuSyane paDatAM vAra lAgatI nathI. pele naTa ke je vAMsa para caDhIne deraDA upara nAca karI rahyo che ane jene jovA mATe hajAre mANase ekaThA thayA che. AvI sthitimAMhajAre mANasanA zera bakera vacce te naTa dera parathI nIce je paDate nathI, temaja mAthe pANInAM bharelAM beDAM uThAvIne cAlatI strIo eka bIjInI sAthe vAta karatI jAya che, hAsyavinoda karatI jAya che, tAlio detI jAya che, ema chatAM paNa teNIonA mAthA uparathI beDAM je paDatAM nathI, te baMnenuM kAraNa mAtra ekaja che, ane te eja che kedAra para nAcatA pelA naTanuM lakSya phakta potAnA hAthamAM rAkhelA vAMsa upara ane pelI beDAMvALI strIonuM lakSya phakta pitAnAM mAthAM upara rahelAM beDAM uparaja raheluM che. pele naTa ke pelI strIo pitAnA nizAnane bhUlI jAyapitAnA lakSyabindune cUkI jAya-pitAnI dRSTine vAMsa ke pANInAM beDAM uparathI lagAramAtra je calAyamAna kare, te tatkALa pele naTa dera parathI

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adhyAtmatattvAle ka. karavAmAM "" nIce paDe ane strIonAM kheDAM teNInA mAthethI paDI jAya, e dekhItu che. A pramANe dareka jagyAe potAnA lakSyabindune sthira rAkhavAnI AvazyakatA che. AtmakalyANane mATe paNa je kAMi kriyA Ave che, temAM paNa mUla uddeza kharAbara samajavA joie. " amuka kriyA huM zA mATe karUM chuM ? e dareke antardaSTithI vicAravAnuM che. hamezAM khAdya sAdhatA Abhyantara sAdhatAne puSTi ApanArAM hAvAM joie; eTale khAdya sAdhanAnA uddeza Abhyantara sAdhanAnI puSTi karavAne hAya che. khIjA zabdomAM, bAhya sAdhatA Abhyantara sAdhatAne vikasita karavAne mATe sevavAmAM Ave che. Ama heAvA chatAM paNa je bAhya sAdhanAmAM evI rIte macI rahevAmAM Ave ke jethI uddezyanA lagAre sparzI na thAya, tA khUba yAda rAkhavu joie ke ethI saphalatA meLavI zakAze nahi. mananI svacchatA ane sattananI puSTi mATe dhArmika kriyAe karavAnI hAya che. Ama hAvA chatAM paNa jo dhArmika kriyA karatAM mananI svacchatA ane sananI puSTinA uddeza bhUlI javAmAM Ave, te samajI rAkhavu joie ke AkhI jindagI sudhI evI lakSyacyuta kriyA karavA chatAM paNa tenuM pariNAma 'zUnya ' sivAya bIjuM kazuM AvatuM nathI. ApaNe joie chIe ke bhagavAnanI pUjA-sevA ane dharmakriyA karanArAomAMnA keTalAkA evA hAya che ke jeonu vana ApaNane tyAMsudhI kheda upajAve che ke evAone ' dharmAMndha ' ke ' dharma Thaga ' mAnavAne ApaNuM mana taiyAra thAya che, AnuM kAraNa zuM ? AnuM kAraNa eja ke dhArmika kriyA karavA chatAM paNa ee evA milanacittavALA rahyA kare che ke haDahaDatu asatya khelatAM ke kheATA khATA hisAme karI bheALA jIvAne gaLe hyurI pheravatAM paNa e AMcakA khAtA nathI. jyAM AvI malinavRtti ke AvI pApavAsanA hAya, tyAM ApaNute tevAonI dhArmika kriyAonuM pariNAma sArUM jaNAya kharU ? ApaNane jo ke AchyuM thai jAya che ke pratidina sevA-pUjA ane kriyAo karavA chatAM paNa ThagavAnI, thApaNa ALavavAnI, garIba mANasAnAM ghara ukhADI nAMkhavAnI ane evI khIjI aneka bhayaMkara pApavRttie manudhyAnAM hRdayAmAM kema rahetI haze ? paNa e khullI vAta che ke Atmazreya tarapha daSTi gayA vagara-uddeza yA lakSyabindune sthira karyAM vagara je 18

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- ' , , SPIRITUAL LIGHT. gatAnugatika kriyAo karavAmAM Ave che, tenuM pariNAma bIjuM zuM Ave ? tevI kriyAothI AtmamaLa kevI rIte dUra thaI zake ? tevI kriyAo bhale dharmanI dRSTie karAtI kahevAtI hoya, paraMtu ethI jindagI sudharavAnuM pariNAma AvatuM nahi dekhAvAthI tevI lakSyacuta kriyAone mAna nahi ApatAM mAganusAriNI kriyAone vicAraka manuSya mAna Ape che. dvIpaM payodhau phalinaM marau ca dIpaM nizAyAM zikhinaM himeM c| kalau karAle labhate durApamadhyAtmatattvaM bahubhAgadheyaH // 5 // (5) In this very formidable Kaliyuga it is. a rare and fortunate being alone that attains the unattainable spiritual knowledge which is like an island in ocean, a fruitbearing tree in a desert, a lamp, during night or a hearth in winter, . . . " samudranI musApharImAM dvIpa, marU dezanA sapATa medAnamAM vRkSa, ghera aMdhArI rAtrimAM dIpaka ane sarNa TADhanI RtumAM agninI jema A vikarAla kAlamAM durlabha evA adhyAtmatatvane mahAna bhAgyazALI manuSya prApta karI zake che. "--pa vyAkhyA, - vartamAnakALane hindudharmazAstrakAre "kaliyuga" kahe che, jyAre jainazAstrakAra paMcama ara (bhASAmAM pAMcamo Are) kahe che. e baMne dharmazAstrakAro kahevAne bhAva ekaja che ke jema prAcInakALamAM divyajJAnI, brahmajJAnI mahApurUSa viharatA hatA daSTigocara thatA hatA ane AdhyAtmika abhuta zaktio prAdurbhata thatI hatI, tema vartamAnakAlamAM tevA divya maharSio ane tevI AdhyAtmika alaikika zaktione sadUbhAva rahele nahi jevAte hovAthI vartamAnakALa, paDatA kALa che ane te mATe tene "kaliyuga" athavA "paMcama ara" kahevAmAM Ave che. paMcama aranA saMbandhamAM lagAra jaina prakriyA joI javI paDaze-

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adhyAtmatatvAlaka. jainazAmAM kALanA be peTA vibhAga pADyA che. tenAM nAma utsarpiNuM " ane "avasarpiNI " che. A utsarpiNuM ane avesaViNImAM saMkhyA na thaI zake eTalAM varSo pasAra thaI jAya che. utsarpiNI kAla rUpa, rasa, gadha, sparza, zarIra, bela, AyuSya vagere sampattiomAM kamazaH caDhate hoya che, jyAre avasarpiNI kALa te sampattiomAM paDatuM hoya che. utsapiNI ane avasarpiNI kALanA che vibhAgo pADavAmAM AvyA che. te pratyeka vibhAgane "ara" ( bhASAmAM "A") kahevAmAM Ave che. utsarpiNInA cha are pUrA thAya ke avasapiNAnA ara zarU thavA mAMDe che. vartamAnamAM bhAratavarSa Adi kSetramAM avasarpiNIne pathama ara cAle che. avasarpiNInA cha are pikI prathama ara atisampanna hoya che, bIje sampanna, trIje sampanna ane hIna, cotho hIna ane saMpana, pAMcame hIna ane chaThTho atihIna hoya che. A avasarpiNInA cha arethI utsarpiNanA cha are viparIta hoya che. jemakeutsarpiNane pahelo ara atihIna, bIje hIna, trIje hIna ane saMpanna, cothe sampana ane hIna, pAMcame sampanna ane chaThe atisampanna hoya che. che. A baMne avasarpiNI-utsarpiNInA trIjAthA aramAM tIrthako utpanna thAya che. "tIrtha kare keNu che ! e jainadaSTie ahIM jeI javuM jeNe- jeone, aneka janmothI AtmasvarUpane vikasita karavAne abhyAsa thata thatuM, je bhavamAM (janmamAM) karmone kSaya thavAthI caitanyasvarUpane pUrNa prakAza thayo che, teo te bhavamAM paramAtmA thayA kahevAya che. A paramAtmAnA be vibhAgo paDe che tIrthakare ane sAmAnya kevalajJAnio. tArtha kare janmathI viziSTa vAnavAna ane alaikikasAbhAgyazAlI hoya che. eonA sambandhamAM aneka vizeSatAo kahevAmAM AvI che. rAjya nahi prApta thayA chatAM paNa khAcaLa u5ra rAjya maLavAnuM hovAthI rAjakumAra jema rAja kahevAya che, tema tIrthaMkare bAlyAvasthAthI kevalajJAna dhArI nahi hovA chatAM ane ataeva temAM vAstavika tIrthakaratva nahi hovA chatAM paNa teja jindagImAM tIrthakara thanAra hovAthI tIrthakara kahevAya che. ene jyAre karmasamUhane kSaya thavAthI kevalajJAna prakaTa thAya che, tyAre teo tIrthanI sthApanA kare che. "tIrtha' zabdano artha

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SPIRITUAL LIGHT. sAdhu, sAdhvI, zrAvaka ane zrAvikA, e caturvidha saMdha che, tIrthakaranA upadezanA AdhAre teonA mukhya ziSyo-jeo "gaNadhara" kahevAya chezAstranI racanA kare che, je bAra vibhAgamAM vibhakta hoya che; e pratyeka vibhAgane "aMga" kahevAmAM Ave che, ataH e bAra vibhAga dvAdazAMgI" kahevAya che. "tIrtha' zabdathI A dvAdazAMgI paNa levAya che, AvI rIte tIrthanA sthApanAra yA prAjaka hovAthI tIrthakara kahevAya che. dareka avasarpiNa ane utsarpiNI kAlamAM (trIjA-cothA aramAM) vIsa vIsa tIrthaMkare thAya che. keI paNa tIrthakara navIna dharma sthApatA nathI, kintu pUrve thaI gayelA tIrthakarathI prakAzamAM AvelA sanAtana pavitra dharmane punaH prakAzamAM mUke che. dharmanA mukhya prakAzaka tarIkenI daSTie ane atula lattara puNyasAmrAjyane age A tIrthakara devane izvara mAnavAmAM AvyA che. upara batAvelI vizeSatAo vagaranA kevalajJAnadhArI vItarAga para mAtmAe sAmAnya kevalI kahevAya che. e prAya: tIrthakarenA zaraNuzrita thaIne kevalajJAnane prApta thayelA hoya che. game tene AtmA kevalajJAna prApta thayA pachI tIrthakaranA AtmA jevoja bane che. e banemAM anantajJAnaAdi Atmika prakAza tadana sarakhe hoya che, mAtra bAhya avasthA-vyavahArasthitimAM pharaka rahe che. je tIrthaka ane sAmAnya kevalajJAnio AyuSya pUrNa thaye mekSapadane pAme che, teo pharIne saMsAramAM AvatA nathI; ethI e samajavAnuM che ke saMsAramAM je je AtmAo tIrthakara bane che, te eka paramAtmAnA avatAra rUpe nathI, kintu sarva tIrthakare judA judAja AtmAo che. mukta thayA pachI saMsAramAM avatAra levAnuM jainasiddhAntane sammata nathI. astu. karAla kalikAlane batAvatAM prasaMgataH bIjI hakIkata paNa jevANI. have ApaNe prastutamAM jevuM joIe ke-jema mahAsAgaranI musApharImAM ghaNA divaso nahi, paNuM ghaNuM mahInAo pasAra thaI gayA chatAM paNa kaI dvIpa na maLe, te musApharone keTalI muMjhavaNa thAya che; mAravADanA sapATa medAnamAM manuSya cAlyo jAya che, te vakhate vaizAkha mahInAne prakhara tApa paDI rahyo che, evI avasthAmAM garamIthI taMga thayelA, tRSAthI vi

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adhyAtmatavAlA. vhela banelA ane cAlavAnA parizramathI muMjhAyalA te mANasane rastAmAM kAi vRkSa paNuM jo na maLe, to tene keTalA badhA gabharATa thAya che; jagalamAM AvI caDhelA mANasane dhAra adhArI rAtri kevI pizAcanI jevI lAge che, tevI sthitimAM tene lagAre prakAza jovAmAM na Ave, te te vakhate tenuM hRdaya keTaluM bhaDakI uThe che; ThaMDI RtumAM, vaLI hima paDyo hovAthI vastrarahita daridra mANasane evI sapta TADha caDI gai hoya ke jene mATe agnineA tApa levAnI jarUra rahetI hoya, to evI sthitimAM tene evA raNavagaDAmAM kadAca agnine yAga na maLe, teA tenI zI dazA thAya ? vAcaka ! AthI vadhu bhayaMkara sthiti adhyAtmahita jindagIvALane mATe samajavI joie. uparanI hakIkata upara najara karatAM jaNAi Ave che ke jema samudranI musApharIe nikaLelA dvIpanI rAha joi rahyA che, marUdezanA sapATa medAnamAM cAlanAra manuSya vRkSanI zodha karI rahyo che, jaMgalamAM AvI caDhelA mANusa, dhAra adhakAranA phelAva thate prakAza dekhavA tarapha najara karI rahyo che ane pelA zaradIthI TharI gayelA, agni meLavavA taraae tAka mArI rahyo che, teja pramANe jagatanA prANione paNa adhyAtmanI teTalIja AvazyakatA ( jeTalI pelAne dvIpa, vRkSa, dIpaka ane agninI che, ) hAvAthI dareka prANIe adhyAtmanI zodha karavAnI che. TADhe maratA mAsa agnine mATe jeTalA Atura rahe che, teTalIja AturatA adhyAtmane mATe jAgRta thavI joie. kAi paNa vastu meLavavA mATe pahelAM te vastunI icchAne aMkurA pure che, tyAra pachIja te vastu meLavavA prayAsa karavAmAM Ave che. jema jema IcchA prabaLa thatI jAya che, tema tema udyama karavA tarapha vadhu vIryasphAraNa thAya che. A pramANe prastutamAM paNa AdhyAtmika jindagI prApta karavAne pahelAM abhilASA utpanna thavI joie, tyAreja tene mATe prayatna karI zakAze. uparyukta dvIpa, vRkSa, dIpaka ane agnine meLavavAne Atura thayelA mAsA sadbhAgye te pAtAnA iSTate meLavI zake, paNa adhyAtmamArga meLavave e sukar nathI. are ! AtmAnnatinA raste cAlavAne umedavAra thavuM, e paNa kyAM sulabha che? vADI, lADI, gADInA raMga joine jeenI AMkhA cakkara khAI 99

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SPIRITUAL LIGHT. jatI haiya, jagatanAM lIlAM pILAM joIne jeonAM hRdaye ubrAnta thaI jatAM hoya, saMsAranA zaNagAre dekhI jeonI Indriya dravIbhUta thaI jatI hoya, duniyAne ThAThamATha joIne jeonuM mana jhAlyuM na rahetuM hoya ane viSayarasarUpa agnimAM jeone AtmA pataMgio banI jate heya, evA avivekio athavA viveka upara sthira nahi rahenArAone, ochAmAM pUrA A kalikAlamAM AdhyAtmika jIvana upara prema prakaTa tha, e sulabha nathI. vartamAna jamAnAmAM navA navA vijJAnanA AviSkAre nikaLatA joI ghaNuonA hRdayamAM evI asara utpanna thayelI jovAya che ke jethI teo adhyAtmamArgane tuccha gaNavA lAge che, pAzcAtyavidyAthI aMjAI gayelA ghaNuo evA jovAmAM Ave che ke teo kevala pratyakSapramANanA pakSapAtI banI gayA che, ane enuM ja e pariNAma jovAmAM Ave che ke teo Abhennatine kaMI cIja samajatA nathI. ... e dekhItuM che ke nAstikanA vicAro bheLAhRdayavALA mANasamAM jeTalI jhaDapathI chApa besADe che, teTalI jhaDapathI AstikanA dvicAre besADI zakatA nathI. AnuM kAraNa avvala te jIvonI anAdikAlanI mohavAsanA che, ane e sivAya bIjuM pradhAna kAraNa vicArazakti abhAva che. vartamAnamAM potAnI svata- kalpanAo uparaja vizvAsa rAkhavAnuM prAyaH vadhu pasaMda karavAmAM Ave che ane ethI ja prAcIna maharSionA jJAnapUrNa upadezane AdhAra na levAne lIdhe ghaNI vakhate mAnyatAo bAMdhavAmAM moTI moTI gerasamajUtIo ubhI thAya che; ane pAchaLathI pitAne anukUla uttejake maLavAthI pitAnA siddhAntamAM durAgraha baMdhAI jAya che, chevaTe hRdaya AstiyathI evuM patita thAya che ke jIvana avyavasthita banI jAya che. A viSamakALamAM, upara kahyA pramANe, adhyAtmanI virUddhamAM vicAra dharAvanAra varga adhika phelAyeluM hovAthI, vijJAna-rasAyananA prayoga dvArA jaDapadArthonA camatkAre vadhatA javAthI ane phezananI chaTA upara lekenAM citta adhikAdhika kheMcAtAM jatAM hovAthI, adhyAtmamArga sulabha

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adhyAtmatatvAlaka, kahevAyaja kayAMthI? sulabha nahi, durlabha nahi, paraMtu atidurlabha kahIe, te te mArI dRSTi pramANe atyukita nathI. AjakAla joIe chIe ke "mata matAntare vadhatA jAya che, sammadAmAM pArTio paDatI jAya che, samAjomAM paraspara vaimanasya vadhatuM jAya che, bhinna bhinna dharmavALA vargomAM 'SAnala prajavalita thatuM jAya che, pitAnI mahattA ke pitAnuM gaiArava jALavavA mATe bIjAone halakA pADavAnI buddhie lAkho rUpiyA barabAda karavAmAM Ave che." AvI vartamAna paristhiti jotAM keTalAka durbaLahRdayavALAonI dharma uparathI zraddhA uThatI jAya che ane teo AtmonnatinA mArgathI bahiSkata thAya che. saMnyAsio, sAdhuo ke mahAtmAonA ApasamAM thatA jhaghaDAo paNa bhoLA lokone dharmabhraSTa thavAmAM kAraNa bane che. ekandara Sa, durAgraha, mamatA, yazobhilASa, krodha ane daMbhanAM vAtAvaraNane bahu pracAra thayela hovAthI ghaNuM avicArakenA hRdayamAMthI dharmabhAvanA uDI jAya che. A uparathI prastuta zlokamAM kahyA pramANe AtmannitinA mArganI durlabhatA samajI zakAya che, paraMtu je vicAraka che, tene mATe kaMI durlabha nathI. sUkSmadaSTithI avalokana karanAra ane vastutatvane samajI zakanAra manuSyo game tevA saMjogomAM paNa pitAnuM kartavya cUkatA nathI. duniyAmAM game teTalA bakheDAo ubhA thAya, game tevI mehanI jALa patharAya ane game tevAM rAga-dveSanAM vAtAvaraNe phelAya, paraMtu ethI samaju mANasone AtmonnatinA raste cAlavAmAM aTakAyata Aveja zAnI ? satya vastu hamezAM nizcala che, traNe kALamAM abAdhya che. te satyanuM jeone bhAna thayuM che, teo, satyanA vidhionA humalAonI vacce thaIne paNa asmalita cAlyA jAya che. jeonA hRdayamAM satya tattvane pUrepUre vizvAsa jAmI gayuM che, teone satyathI patita karavA mATe jagatanA kutUhalo, duniyAnA nATayarage ke vijJAnanI kalAo samartha thaI zakatI nathI, are! indranI IndrajALa paNa tevA satyAgrahio AgaLa phegaTa jAya che. A mATe dareka manuSya e samajI rAkhavAnuM che ke AtmonnatinA raste nahi AvI zakavAne deza, kALa upara ke deza-kSetra upara mUkave na joIe. pitAnuM tapAsavuM joIe ke- mArA mananI daDhatA kyAM sudhI che?"

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SPIRITUAL LIGHT. pote dRDha hAya to kAI tenA vALa vAMkA karI zakanAra nathI, ane potAnu ja ThekANuM na heAya, teA khIjAe tene TApalIe mArI jAya, e zuM banavA joga nathI ? hamezAM, jIvanane sudhAranAra pavitraupadezavALAM pustaka vAMcavAne niyama rAkhavAmAM Ave, mananapUrvaka prAcIna maharSionAM vAkyA vicAravAmAM Ave, te lAMe vakhate tenuM e pariNAma Ave che ke buddhi paripakva thAya che ane temAMthI anubhavajJAna prakaTa thAya che; AvI sthitimAM mUkAyA pachI ucchva khala thavAne bhaya TaLI javAthI jindagI vyavasthita ane pratidina pavitra thatI jAya che; parantu emAM eTalu' yAda rAkhavuM joie hamezAM sArA mitrAnI saMgati karavAnI jarUra che. durAtmAonI saMgati karavAthI saMgRhIta karelA guNeA palavAramAM lepa thavA mAMDe che. Ne bhAge ema jovAya che ke-sajjaneA karatAM dujane potAnA prayatnamAM vadhu ane jaldI tehamada nIvaDe che. du nAnA e svabhAva hAya che ke te peAtAnAM durvya sanAmAM potAnA snehione paNa sAthe le che. peAtAnI kuTevA ane kharAba cAlamAM peAtAnA mitrAne paNa jhaMpalAvavA, e durAtmAAnA mukhya uddeza hAya che. tyAreja kahevAmAM AvyuM che ke " svayaM nA kupAtmAno nArAnti pavi" / AvA adhama manuSyAnI seAbatathI DAhyA mANasa paNa gAMDA, paMDita mANasa paNa mUrkha ane AbarUdAra mANasa paNa kalakita thAya che. e mATe mukhyatayA satsaMgati upara vadhu lakSya ApavAnuM che. uttama guNA meLavavAnu prathama sAdhana satsaMgati sivAya khIjuM kazu nathI.* satsaMgati, dharma zAstrAnuM vAMcana ane tattvamanana, e tripuTIne aharniza samAgama rAkhavAmAM Ave, te game tevA viSamakALamAM paNa manuSya potAnI jindagIne pavitra banAvI zake che, e ni:sandeha vAta che. jarA jarAyA maraNaM ca mRtyoH sarvApadAnAmapi rAjayakSmA / janmadbhubIjAgniranantavidyAnidAnapadhyAtmamahodaya zrIH || 6 // (6) The resplendent spiritual light is the vanquisher saptakRti thaya dina jJati kuMlAr ? "- bhatR hira. 5 * 66

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adhyAtmatattvAlaka, of the old age, annihilator of death consumer of all diseases, conflagration to the sood of the troe of birth and death, and the instrument of limitless knowledge. Notes-If a man attains spiritual wealth by the awakening of the inner life i. 9, by subjugating his carnal desires and passions, he has nothing to fear from the mundane bonds of this phenomenal world and he thus rises above the sufferings resulting from the inordinate revelling in and enjoying of the perishable things around us and thus conquers old age, disease and death ( the great master of mundane things ). sahu jANe che ke jarA, maraNa ane rage. dareka prANIne rahelAM che. paratu ethI vAre gabharAvAnuM kAma nathI. te narAne mAthe paNa jarA che, te mRtyune mAthe paNa maraNa che ane sarva apatione lAgu paDe tevo kSayaroga paNa che. te koNa? mahedI meLavI ApanArI adhyAtmalakSmI. AdhyAtmika jidagI ne paNa gharI aAve che, arthAta jarAthI thatuM AkramaNa aTakAve che. AdhyAtmika vana mRtyune paNa maraNarUpa che, arthAt mRtyune paNa mArI nAkhe che-mRtyune pAse AvavA detuM nathI. AdhyAtmika mArga, samagra vipattione paNa evo kSayarogarUpa thaI paDe che ke te vaDe sarva vipattio kSINa thaI jAya che. janmarUpa vRkSanA bIjane bALI nAMkhavAmAM agni samAna ane ananta vidyA (sarvajJatA) meLavavAne mArga, ekamAtra te adhyAtma che. "- vyAkhyA, saMsAramAM janma, jarA, maraNa tathA Adhi, vyAdhi, zeka, sattApa vagere anaMta duHkho ApaNane anubhavasiddha che. te dukhethI bahAra nikaLI javuM, eja purUSane purUSArtha che, purUSArtha karyA sivAya kaMI kAma siddha thaI zakatuM nathI. duniyAnAM sarva kAryo purUSArtha upara AdhAra rAkhe che. purUpArtha vagara eka saLI paNa uThAvI zakAtI nathI. eka AMgaLI uMcI karavAmAM paNa purUSArthanI apekSA rahelI che. jyAre Ama hakIkata che, te

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SPIRITUAL LIGHT. pachI saMsAranAM duHkhasAgarane oLaMgI javAnuM atiduSkara kAya purUSArtha karyA vagara banI zake kharUM ? lamaNe hAtha mUkI bhAgya upara besI rahevuM, e ajJAnatAnuM pariNAma che. khUba dhyAnamAM rAkhavuM joIe ke-ughama vagara bhAgya upara AdhAra rAkhI besI rahenArAo pitAnuM purUSatva khoI nAMkhe che. bhAgya paNa udyamane AdhAra rAkhe che. udyama vinAnuM bhAgya pAMgaLuM che. bhAgyanI gati udyamathI thAya che. bhAgyane jaya ApanAra udyama che. atae udyamane bhAgyane bApa gaNavAmAM Ave che. " bhAgya che ke nahi e vAta prabaLa purUSArtha karyothI jANI zakAya che. thoDoka udyama karyo ane kAma siddha thayuM nahi, etAvatA "bhAgya nathI " ema keIe mAnavAnuM nathI. saMpUrNa purUSArtha pheravavo joIe, ema chatAM je kAma siddha na thAya, te potAnA udyamanuM avalokana karavuM joIe ke-"mArA udyamamAM kAMI khAmI te rahI gaI nathI ? " AvI rIte zuddha vicAraSTithI purUSArtha karanArAo pitAnA sAdhyane siddha karavA phatehamaMda thaI zake che. e mATe ja ema kahevAmAM AvyuM che ke " jo jo zani sthiti jovA ?" arthAta-prayatna karyo chate paNa kAma na sadhAya te "che - AmAM ze deSa arthAta zuM khAmI rahI gaI che ? e "jaLI 'zodhavuM joIe. mekane thALa pAse paDa heya. paNa hAtha halAvavAne udyama karavAmAM na Ave. te keInuM peTa bharAtuM nathI, e jANItI vAta che. kIDI, maMkoDImAMthI nikaLI ApaNe je manuSya avatArane prApta thayA chIe, te purUSArtha karyAnuM ja pariNAma che. je bALaka eka vakhate saleTa upara eka uMTe che, teja, eka samaye umaramAM vadhela hovAnI sAthe jJAnamAM vadhelA dekhAya che-ema. e. nI DigrI athavA "nyAyatIrtha" Adi padavIone prApta thayeluM jovAya che, e kemano pratApa che? kahevuM joIza ke purUSArthane. paramAtmA mahAvIra, mahAtmA buddha, zrIkRSNacandrajI, zrI rAmacandrajI vagere je mahApurUSo thaI gayA che ane jeonI kIrtipatAkA *" ja ya " e uparathI adhyAhAra levAnuM che,

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adhyAtmatattvAlaka. hajI paNa dezadezamAM pharakI rahI che, teo eka vakhate kharekhara ApaNuM jevAja hatA, chatAM samasta duniyAmAM AvA pUjya tarIke manAyA, te . purUSArtha sivAya bIjA koIne prabhAva hoI zake khare? uparanI hakIkatathI purUSArtha keTaluM mahatvanuM che ? keTale agatyane - che ? te dareke samajavAnI jarUra che. koIe susta thavuM na joIe. udyamanI prabalatAthI bhAgya upara paNa AkramaNa karI zakAya che. purUSArtharUpa zastrathI karmanAM AvaraNe paNa bhedI zakAya che. purUvAthI manuSya bhAgyanuM avalokana karyA vagaraja udyamamAM AgaLa vadhe che. mananI dRDhatA, e . manane purUSArtha ane zarIranuM zairya athavA sahiSNutA, e zarIrane purUSArtha che. e baMne purUSArthone amala karanArA keTale vijaya meLave che, ene mATe hemacandrAcAya, hIravijayasUri, zaMkarAcArya vagerenAM javalaMta udAharaNe majabUta sAkSI che. ApaNe purUSArthanI AvazyakatA joI. paraMtu te purUSArtha asthAna upara karavAmAM Ave, te tenuM pariNAma sAruM AvatuM nathI. kasAi, zikArI vagere paNa pazuvadha karavAmAM purUSArtha pherave che, paNa te purUpArtha zA kAmano ? tevA pApamaya purUSArthathI AtmAnI pUrI adhogati thAya che. samAjanA hitamATe-samagra jagatanA kalyANArthe tathA potAnA jIvanane unnata banAvavA vAste udyama karavAnI jarUrIyAta che. teja purUSArtha karavAnAM kSetre che. bAkI te gharano ke kuTuMbane AgevAna manuSya paNa pitAnA gharane pALavA ke kuTuMbane poSavA purUSArtha kare che, lakSmIne lebhI, lakSAdhipati ke koTIzvara thavA mathe che, evA svArtha pUrNa purUSArtho karavAmAM kaMI mahattA nathI. pitAnuM peTa bharavAmAM te dareka udyamazIla hoya che. paraMtu emAM paramArthadaSTie zuM vanyuM ? uMcI daSTi karI vicAra karanArAo sArI peThe samaje che ke khare purUSArtha e ja kahI zakAya ke je purUSArthathI jagatanuM kalyANuM thavAnI sAthe pitAne AtmA unnata bane. A pavitra purUSArtha karavAthI evAM pavitra puNya saMcita thAya che ke jene pariNAme sukha-samRddhi maLavAnI sAthe AtmonnatinI sAmagrI tarIke sabuddhi, vicArazakti, mahatsAha, daDhatA, udAratA, satuSTatA vagere uMcA guNone khajAne prApta thAya che, ane evAM sAdhane maLethI AbhennatinAM kSetramAM vadhu AgaLa vadhI 28

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SPIRITUAL LIGHT. zakAya che, chevaTe AtmAnI e zaktine vikAsa thAya che ke jene lIdhe . pitAnI cittavRttio upara pUrI sattA jamAvI zakAya che; AvI sthitimAM AvyA pachI karmanAM AvaraNe DhIlAM paDI jAya che ane AtmAne citanyapradIpa jaLahaLate prakAzavA lAge che. A prakAranI avasthA prApta thayA pachI-prastuta zlekamAM jaNAvyA pramANe-jarAnuM AkramaNa rahetuM nathI, maraNane upadrava TaLI jAya che ane Adhi, vyAdhi, upAdhi, zeka, sattApa vagere tamAma duzmanane pralaya thaI jAya che. AvI uMcI hadamAM AvyA pachI lagAre avidyAnuM vAdaLa rahetuM nathI ane ethI ja janmarUpI vRkSa dagdha thAya che. A pramANe pUrNa kRtArtha banele AtmA parabrahmasvarUpI thAya che. parabrahmasvarUpI thavuM-saMpUrNa prakAzamAna AtmA banavuM, eja kramaza: vadhatI unnatinuM carama phala che. ene mATe adhyAtmanA mArgamAM aharniza prayatnazIla rahevuM, eja A zlokanuM rahasyabhUta tAtparya che. te'pi pracaNDA madanasya bANAzchidrAkulaM yaH kriyate tapo'pi / adhyAtmavarmA'pihite tu citte niHsaMzayaM kuNThitatAM bhajante // 7 // = (7) Before the neverfailing shafts of cupid, even austerities are rendered vulnerable but surely they take no effect on mind armoured with spiritual light. te kAmadevanAM pracaMDa bANeje tapanI aMdara paNa seMkaDe chidro karI mUke che-adhyAtmarUpa bakhtarathI DhaMkAyelA cittane kaMI IjA karI zakatA nathI; UlaTAMte baharane pratyAghAta lAgavAthI-te kAmanAM bANa buMTha paDI jAya che. "--7 vyAkhyA, ApaNe e pratyakSa joIe chIe ke saMsAranA sapATa medAnamAM kAmanuM zAsana kevuM akhalita cAle che. A kAmanuM prAbalya tyAM sudhI che ke enAthI keTalAka munio paNa lathaDiyuM khAI gayA che. ghera tapazraryA karanArA tApasane paNa A kAmarAjAe dharmabhraSTa karI nAMkhyA che. AvA zUravIra kAmanI hAme thavAne mATe adhyAtmarUpa bakhtara dhAraNa 17,

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adhyAtmatavAlAka karavAnI jarUra che. e akhtarane dhAraNa karavAthI kAmanAM game teTalAM pracaMDa khANA paNa AdhAta karI zakatAM nathI, je manuSyanA maneAma diramAM vairAgyarasane pravAha vahyA karatA hAya, jenA hRdayapradezamAM uMcI uMcI bhAvanAone vajralepanI jema lepa lAgele hAya, jeNe potAnI IndriyA upara sampUrNa sattA meLavelI hoya, jenA anta:karaNanI vRttie meruparvatanI jema niSprakapa anelI hAya, jene AtmA, mahAsAgaranI jema pUrNa gaMbhIratA upara pahoMcyA hAya, jenI dRSTi AtmasvarUpanA lakSya upara sthira rahyA karatI haiAya, jenA vicArA duniyAnA tamAma jantu tarapha karUNAthI pUrNa hoya ane jevu caitanya tyAM sudhI vikAsamAM AvyuM. hAya ke viSayarUpa agnine sayAga thate paNu jenA zarIranA eka rAma paNa vikRta na thAya, evA maharSine, tapasvi upara paNa vijaya meLavanAra kAmadeva kicit mAtra paNa ijA karavAne samartha thaI zakatA nathI; tevA maharSinA caitanyatejathI ulaTA te ( kAmadeva ) bhasmIbhUta thAya che. adhyAtmadhArAdharasannipAte manomarau puSyati yogabIjam / puNyAkurA nirbharamullasanti sarvatra zAntiH prasarIsarIti // 8 // . adhyAtmabhAnau prasaratApe manonayI paribhAsamAna / kutastamaH ?, zuSyati bhogapaGkaH, kaSAyacIraiH prapalAyate ca // 9 // AnandapUrNa ca sudhAM samAdhiM vitanvate'dhyAtmasudhAkarAya / spRhA yadIye hRdi nAvirAsIt pazurnRrUpeNa sa moghajanmA // 10 // (8) With the pouring down of the shower of spiritual knowledge, the Seed of Yoga takes root in the barren mind, sprouts of merit, shoot forth in abundance and everywhere quietude reigns. 30

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SPIRTTUAL LIGHT. ( 9 ) When Spiritural Light shines resplendent in the city of mind, how can there be any room for the darkness of ignorance? The mire of desires dries up and the thieves of moral uncleanliness flee away. ( 10 ) The person with no yearning after the spiritual moonlight productive of blissful and nectarlike concentration lives to no purpose, like a beast though endowed with the form of men. anarUpa mami upara adhyAtmarUpa medha varasavA mAMDe, te evuM pariNAma e Ave che ke-ceAganuM bIja puSTa thAya che, puNyanA aMkurA adhikAdhika ullasita thavA pAme che ane sarvatra dhaNIja zAMti prasare che. ? . 16 navapa nagarImAM prakhara pratApane phelAvatA adhyAtmarUpa sUryanA udaya thavAthI andhakAra ( ajJAnarUpa ) ne avakAza kyAMthI rahe ? e sivAya te sUryanA pratApathI viSayabhAgarUpa kAdava sukAi jAya che ane krodha, mAna, mAyA tathA lAla, e kaSAyarUpa cArA tyAMthI palAyana karI jAya che. tr AnandapUrNa samAdhirUpa sudhA ( amRta ) te phelAvanAra, adhyAtmarUpa candranI spRhA jenA hRdayamAM prakaTa thai nathI, te phAgaTa janmavALA manuSya, manuSyanI AkRtirUpe eka prakAranA pazu che. --10 '' vyAkhyA-- e navu kahevAnuM rahetuM nathI ke- AdhyAtmika lAina upara AnavAnA AdhAra AtmajJAna upara rahelA che. ' > 81 '

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- adhyAtmatatyAloka. " AtmA pRthvI nathI, AtmA jaLa nathI, AtmA agni nathI, AtmA vAyu nathI, AtmA AkAza nathI ane AtmA rUpa, rasa, gadhe, sparza tathA zabda nathI. A tamAma padArthothI AtmA nirALI vastu che. AtmA e tamAma padArthone mAtra sAkSI che. A prakAre svataMtra caitanya svarUpa AtmAne samajyAthIja AtmA karmabandhanAthI mukta thaI zake che. AvI pratIti, ke-" dhaLa chuM, kALo chuM, huM jADuM chuM, pAtaLo chuM, huM kurUpa chuM, huM rUpavAna chuM, huM laMgaDo chuM. "--manuSyomAM anubhavAtI ApaNe joIe chIe; parantu A yathArtha nathI. zarIranA dharmo judA che ane AtmAnA dharmo judA che. zarIranA dharmo AtmAmAM mAnIe, te enA jevI eke mUrkhatA kahI zakAya nahi. jo ke zarIranA saMbandhane lIdhe vyAvahArika dRSTie-upacArathI zarIranA dharmone "huM" zabda sAthe lagAvI, upara kahI gayA tevA prayogo vivekI manuSya paNa kare che, parantu kahevAno Azaya e che ke-tevA prayogo vyavahAranI khAtara karavA chatAM paNa yathArtha vastusthiti bhUlavI joIe nahi. vastusthitie potAnA hRdayamAM e samajI rAkhavuM joIe ke-" tuM brAhmaNa nathI, tuM vaizya nathI, tuM kSatriya nathI, tuM za dra nathI; tuM dhoLo, lAla, pILe ke kALe nathI; tuM jADe, pAtaLA, koNe, AMdhaLo, lUle ke kaMThe mathI; tuM vyApArI, gumAste, vakIla, berisTara, nyAyAdhIza, dIvAna, kalekaTara, kamIzanara, gavarnara, ke zahenazAha nathI; te zarIramAM beThe nathI, tuM jamIna upara rahyo nathI, tuM purUSa, strI ke napuMsaka nathI; tuM uMca gotra ke nIca gotravALo nathI; mA, bApa, bahena, strI putra ke mitra tArAM nathI; tuM janmato nathI, tuM maro nathI; tane pANI bhiMjAvI zakatuM nathI, tane agni bALI zakatA nathI." A prakAre nirIkSaNa karavAthI vivekane prAdurbhAva thAya che ke-upara kahI gayA tema- AtmA kharekhara samasta jagatathI atyaMta vilakSaNa, nirlepa saccidAnandamaya, acchedI, abhedI, akrodhI, amAnI, amAyI, alobhI, arUpI, niraMjana, nirAkAra, pUrNa prakAza, pUrNAnaMda, ane pUrNa brahma che." AvA prakArano sajajaDa bodha ane vizvAsa thayA vagara AdhyAtmika unnati tarapha pagalAM bharI zakAtAM nathI. kahyuM che ke- . . " dehAbhimAnapAzena ciraM baddho'si putraka ! / ... bodho'haMzAnakhaDgena taniSkRtya sukhI bhv"||

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SPIRITUAL LIGHT. " muktAbhimAnI mukto hi baddho baddhAbhimAnyapi / kiMvadantIha satyeyaM yA matiH sA gatirbhavet " // ( aSTAvakragItA. ) ' " dehAbhimAnarUpa phrAMsImAM he vatsa ! tuM sadA badhAyalA che. mATe ahaM vodhaH " ( huM jJAnasvarUpa chuM. ) evA jJAnarUpa talavAravaDe te kAMsIne teDI nAMkha, ane ema karIne tuM sukhI thA. "" " je manuSyane jevA abhimAna hoya che, tevI sthiti tene prApta thAya che. potAne mukta tarIke dRDhatAthI mAnanAra manuSya muktaavasthAne prApta thAya che, ane peAtAne adda ( badhAyalA ) mAnanAra badhAyalAja rahe che. ataeva cA mati: sA gatiH '- jevI mati, tevI gati ' e kiMvadantI yathArtha Thare che. " yosdhyAtmazastraM vahate pratIkSNaM bhaved bhayaM tasya kutastrilokyAm ? | tiraskRto vA nitarAM stuto vA nAdhyAtmavid ruSyati modate ca // 11 // ( 11 ) Fearless treads, in three worlds, the man who wields the weapon of Spiritual Light. He who is conversant with spirit is neither pleased nor pained whether extremely eulogised or censured. " je mahAbhAga adhyAtmarUpa sutIkSNa zastrane dhAraNa kare che, tene traNe jagamAM kAnAthI bhaya hAya ? adhyAtmanA mArga para pragata thayelA mahAtmAne bhAre tiraskAra athavA khUba satkAra thAya, te paNa te rUTa ke tuSTa thatA nathI. "--11 vyAkhyA. AdhyAtmika khalamAM AgaLa vadhelAone leAkeAnA mAna-apamAnanI paravA rahetI nathI. tene potAnA zarIranI zuzruSA karavAnA meha hAtA pa 33,

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adhyAtmatattvAlaka, nathI. popakArane mATe-lokasevAne mATe pitAnA zarIrane thate ghasAre teo khyAlamAM letA nathI. jenuM cAritra ( vartana) Adarza bhUta heAya che, jeno AtmA svAzrayI baneluM che, teoja AdhyAtmika balamAM unnata thaI zake che. pUjAnI AkAMkSA, mAna-pratiSThAne lebha jyAM bharela hoya ane ene aMge, satkAranI prApti upara mRdutA ane apamAna upara sahitA na rAkhI zakAtI hoya, te kahevuM joIze ke tevI sthitivALAo -bhale gRhastha yA sAdhunA vezamAM heya-AdhyAtmika mArga upara gatizIla nathI. - adhyAtmamArganA musApharone khAvA-pIvA upara lubdhatA hotI nathI. zarIranI apekSA dharmasAdhana pUratI ja teone hoya che. meTa gavarnara yA samrATuM pUjana karI jAya, to ethI paNa jeonuM hRdaya uchaLavA pAme nahi, athavA samagra samAja taraphathI niMdApAtra thavAya, te tethI paNa jeonA hRdayapradezamAM gabharATa ubhave nahi, evI sthitivALAja manuSyo kharI rIte Atmabala meLavI zakyA che. satkAra ane tiraskAra upara te Akho saMsAra rAga-deSa dharAve che, evI ja sthitivALo manuSya je adhyAtmI kahevAtuM hoya te te yathArtha nathI. jyAM garama dUdha vagara na cAlatuM hoya, TharI gayelA dUdha upara mijAja khasI jato haya, lIlAM zAka vagara peTalI gaLe utaratI na hoya, rasakasa ane mAla masAlA upara chava lalacAte rahetA hoya ane bhojananI anukUlatA tathA pratikUlatA upara bhAre lakSya apAtuM hoya, te evI sthitivALAoe samajI rAkhavuM joIe ke "ApaNe AtmabalathI ghaNuM vegaLA chIe." jyAM bhajanathI parAdhInatA hoya, tyAM adhyAtmabala kevuM ? jyAM yazavAdane mATe macI rahevAtuM hoya, tyAM AtmavikAsa kevo ? jyAM badhAethI sarTiphikeTa levAne mATe dahI ane dUdhamAM paga rAkhavA jevuM banatuM hoya, tyAM hRdayanI pavitratA kevI ? jyAM mana, vacana ane zarIranI kriyAomAM bhinnatA rahetI hoya, tyAM kalyANasiddhi kevI ? jyAM ekAnta avasthAnI pravRtti tathA janasamudAya vaccenI pravRttimAM moTo pharaka rahete heya, tyAM Atmonnati kevI ? jyAM pitAnI mahattAne jALavavA athavA mahattA vadhAravAnI khAtara asatyavAdane pravAha vahyA karatuM hoya, tyAM dharma kevo ? janavane rijhavavA bagalAnI piThe pagalAM bharAtAM hoya, mAMdAnI jema dhIre dhIre zabda belAtA hoya ane repha mAravAmAM, ADaMbara dekhADavAmAM tathA

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nakharAM karavAmAM buddhinA oLakhANa kevI ? SPIRITUAL LIGHT. upayAgakarAMta hAya, te tyAM AtmasvarUpanI k A badhI mAbAthI, AdhyAtmika mAne khIlavavAnA umedavAre sArI peThe vAke thavuM joie, ane e kAMTAomAM peAtAnA paga pesatA aTakAvavA joie. jagatanI mAyA kharekhara dhAra aMdhArI rAtri che, temAM pesavAthI jJAnacakSu nisteja thaI jAya che ane AtmA upara aMdhakAra chavAi jAya che. jaganI mAyA evI mAhinI che ke tenA kaTAkSA hAme vairAgya-bhAvanA ane kattavyabindu, e badhu bhUlAi javAya che. hAreAne samajAvanArA ane DahApaNa dharAvanArAo paNa peAtAnA rastA upara bharAtA kAMTAone dUra karavA samartha thatA nathI, enuM kAraNa eja che ke ee, jaganI mAyAnA mehakarUpamAM lapaTANA che. mAyAmahAdevInI sundaratA nirakhatAM, yAginA yAga, jJAniyAnuM jJAna, tapasvinA tapa, dhyAnionuM dhyAna, kriyAvantAnI kriyA ane bhaktAnI bhakti, palAyana thai gayelI sAMbhaLIe ane joie chIe. mAyAmahAdevIne A eche. camatkAra nathI. samagra vizvamAM teNIe potAnuM zarIra vyApaka banAvyuM che. bahurUpiNI nahi, paNa anantarUpiNI thaIne te jagatane lUMTI rahI che. eNInAja prApathI duniyAM trAhi trAhinA pokAro karI rahI che. eNIeja pIvarAvelI mAharUpa madirAthI jagat mehAza banI rahyuM che. eNInA AvA vikarAla upadraveAthI acavAne mATe adhyAtmanA madiramAM AvyA sivAya eka upAya nathI. adhyAtmamadiramAM rahenArA upara teNInuM zaiAcAlatu nathI; paraMtu adhyAtmama MdirathI bahAra eka Dagalu bharavAmAM Ave, tA teNInA lAga barAbara phAvI jAya che. adhyAtmamadiranI aMdara AvI gayelAone mahAra elAvavA mATe te mahAdevI--bahAra ubhI ubhI-aneka pracA, vividha kalAo phAravyA kare che, parantu emAM jo kAi eNInA camakArAthI bhALavAi jAya-muMjhAi jAya ane eNI tarapha lalacAIne adhyAtmamaMdirathI bahAra nikaLI teNInI pAse Ave, to tenA bAra vAgI jatAM vAra lAgatI nathI. A uparathI e dhyAnamAM rAkhavuM joie ke vizvameAhinI mAyAnA navA navA dUMgA tarapha kheMcAtA cittane aTakAvavAnI ghaNI jarUra che, e jarUrIyAtane pUrNa karavAnA abhyAsi jema jema te saMadhI 35

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- adhyAtmatattvAlaka, abhyAsamAM AgaLa vadhe che ane teone te abhyAsa jyAre sudaDha thAya che, tyAre teonuM hRdaya, mAyAnI jvAlAmAM pataMgiyAnI jema jhaMpalAtuM nathI. AvI sthiti upara prApta thavuM, e darekanuM lakSya hovuM joIe. emAM ja sarva duono saMhAra ane AtmAne pUrNa vikAsa tathA sarva unnatio samAyelI che. vidhAya pApAnyatibhISaNAni ye'nantaduHkhAtithayo babhUvuH / etAdRzAnapyudadIdharad yat kiM varNyate'dhyAtmarasAyanaM tat ? // 12 // (12) .. Words fail to describe the elixir of spiritual knowledge which emancipated even those wretebed beings who, by the perpetration of monstrous sins, brought on themselves endless miseries. * Notes-A man in his innumerable existences is dominated by lower impulses. He weighs and balances things according to the dictates of his lower nature. He thus perpetrates gross acts. If he once reflects over the hollowness of this worldly life in its variovs phases he will be able to cognize it and by the practice of such reflections, he will be in a position to control the apparent irresistible force of Karma and will begin to realize his inner nature by abstraction and analysis. Thus by the awakening of the new spiritual life, he begins to discriminate between the eternal and the transitory and eventually reaches the blessed height by lofty ideals and thoughts. ' "jeo atibhayaMkara pApa karIne ananta duonA mahemAna banyA

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SPIRITUAL LIGHT. hatA, eTale ghera durgatimAM javAne sammukha thayA hatA, tevA lekene paNa jeNe uddhAra karyo che, te adhyAtmarUpa rasAyanane zuM varNavIe ? "--12 vyAkhyA. prANIne pApa karavAnI vAsanAo anAdikALathI cAlI Ave che; paraMtu pApakarmothI bhIrU thavuM-pApanA prasaMgothI alaga rahevuM, emAMja jindagInI saphalatA che. je vakhate manuSya saMsAranI sthitinuM avalokana kare che, tyAre tene saddavicArene udaya avazya thAya che, paNa te vicAre saMsAranA jherIlA saMgenA humalA hAme lAMbe vakhata TakI zakatA nathI, ane ethI ja manuSya AtmonnatinA kSetramAM vicaraNa karI zakatuM nathI. vakhatane barAbara niyamabaddha banAvavAmAM Ave ane AtmakalyANane mATe cheDA paNa vakhatane niyamasara bhoga ApavAmAM Ave, te manuSya potAnI jindagIne kalyANasampana banAvI zake, emAM sanDeha nahi paraMtu jindagIne kalyANamayI banAvavA mATe upara joI gayA tema, savicAre-bhAvanAne sthira rAkhavAnI prathama AvazyakatA che. bhAvanAo zuM kAma nathI karatI? dareka kAryanI siddhi bhAvanA upara TakelI che. svarga, naraka ane mokSa e badhAne AdhAra bhAvanA sivAya bIjA kazA para nathI. vartana sAruM rAkhavA mATe pahelAM vicArene sArA banAvavA joIe che. jema jema vicAronI uccatA vadhatI jAya che, tema tema vartana paNa uMcA prakAranuM thatuM jAya che, ane tadanusAra AtmonnatimAM AgaLa vadhI zakAya che. mATeja zAstrakAre kahe che ke mana gva manuSyANAM vAI vazvamokSayoH". che -"badha yA mokSanuM kAraNa manaja che." ghera karmo karIne durgatie javAne lAyaka banelAo paNa zubha bhAvanAonA prabhAve AtmAne durgatie jate aTakAvI zakyA che. jeone AtmA bhISaNa pApa karI naraka javA taiiyAra thayo hato, tevAo paNa pAchaLanI jindagImAM mananI durvAsanAo dUra karIne ekAgra bhAvanAmAM ArUDha thavAthI karmane kSaya karI zakyA hatA mokSa padane pahoMcI vaLyA hatA. cakravartI bharata, je bhAratavarSIone kathAzravaNathI suparicita che, te, sAmrAjya bhogavavA chatAM-kachAnukAnane sahana nahi karavA chatAM kaivalyajJAnane

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- adhyAtmatattvAlako meLavI zakya, enuM kAraNa zuM ?, sadbhAvanA sivAya bIjuM kazuM nahi. pitAnA alaMkAro tathA vastro utArI nAMkhavAthI jyAre zarIranuM vairUNya tenA dekhavAmAM-samajavAmAM AvyuM, tyAre tenA manamaMdiramAM vairAgyanuM saMkramaNa thayuM ane tattvavicArenI zreNimAM te ArUDha thaye; tenI bhAvanAzreNI jyAre parAkASThA upara pahoMcI ke tarata tenAM karmanAM AvaraNo khasyAM ane tene kevalajJAna prakaTa thayuM. juo "mAnA mavAriAnI kharI ke nahi ? IndrarUpI unmatta ghaDAone kAbUmAM rAkhavA mATe bhAvanArUpa lagAmane pakaDI rAkhavAnI jarUra che. manarUpI vAMdarAne bhaTakato aTakAvavA mATe bhAvanArUpa lehanI sAMkaLa sAthe tene bAMdhavAnI AvazyakatA che. kaSAyarUpa dAvAnaLane ThaMDe pADavA mATe bhAvanArUpa meghane musaladhArAthI varasAvavAnI jarUrIyAta che. dharmanuM mUla, vairAgyane pAye, zAMtine bagIce, ane Anandane mahela kAI hoya, te te bhAvanA che. hAthamAM mALA pheravAtI heya, paNa mana DheDavADe pharatuM hoya, to tethI zuM phAyado? zeTha sAmAyikamAM beThA ane peTInI kuMcio temanA DagalAmAM rahI gaI, eTalAmAM temane kare "bApA" "bApA" karato Avyo ane zeThanI pAse kuMcio mAMgI. zeThe AMgaLInI ceSTAthI DagalAmAMthI kucio levAnuM tene jaNAvyuM, parantu te izArAthI chokare samajI zakyo nahi; pharIne be traNa vAra tevA izArAthI chekarAne samajAvavAmAM Avyo, paNa chokare jyAre na samajI zakyo, tyAre zeTha bolyA ke -"are ! huM sAmAyikamAM chuM, mArAthI belAya nahi paNa kuMcio A DagalAmAM che" kahe ! kevI daDha bhAvanA ! kevI dharmamAM sthiratA ! koI paNa kAryamAM phatehamaMda thavAne mATe manane daDha banAvavAnI, bIjA zabdamAM bhAvanAne majabUta karavAnI ghaNI jarUra che. bhAvanAonA balathI azakyamAM azakya jaNAtAM kAryo paNa zakya thaI jAya che, "vArtha sAdhavAmAM vAraM vAtafma vA" "kAM to kAma sAdhIne uThuM chuM, kAM to zarIrano tyAga karuM chuM " AvI daDha bhAvanA yA nizcalatA dhAraNa karavAmAM Ave, to kayuM kAma asAdhya rahI zake ? hajAre vino aphaLAtAM chatAM paNa bhAvanAnI daDhatAne AMca na lAge ane vinonA pahADa bhedIne AgaLa vadhavAmAM Ave, to duniyAnAM sarvotkRSTa kAryomAM siddhahasta thavAya,

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SPIRITUAL LIGHT. emAM to navAi hoyaja zI ?, parantu ethI paramAtmA-pa zakAya che--eTalAja mATe kahevAmAM AvyuM che ke-- " aMgIkRtaM sukRtinaH paripAlayA " AtmasvarUpasthitacittavRtterbhavaprapaJceSu taTasthadRSTeH / adhyAtmarAjezvara suprasAde kA nyUnatA siddhiSu labdhiSu syAt // 113 // (13) With the propitiation of the supreme Lord of spiritual knowledge, what Siddhis and Labdhis are not within the reach of one whose mind is concentrated on the real nature of soul and who maintains equanimity as regards the world-drama? Siddhis. One who successfully practises the path of Yoga becomes blessed with eight extraordinary powers called Siddhis. These powers are acquired more or less in proportion to the mode and the practice of yoga or stage of perfection. Eight powers. I Anima-The power of becoming extremely minute i.e. as small as an atom, II Mahima-The power of becoming extremely great to the extent of comprehending the universe in one's self. III Laghima-The power of becoming extremely light. IV Garima-The power of acquiring extraordinary increase of specific gravity. 39.

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adhyAtmatattvAlaka, V Prapti -- The power of obtaining things every where. VI Prakamya- The power of obtaining more than one's expectations by force of irresistible will. VII Vasitwam-Power of subduing all things. It yields all which one may desire. It includes the power of taming creatures and bringing them under control and also bringing men and women under subjection. Houmer subjection.. . VIII Ishitwam--Masterfulness, universal rulership. It means also attainment of divine power in full. These powers are not the last and highest goal of the Yogis. If they practise Yoga with this view, they still continue in Samsar, i.e. worldly affairs if otherwise they attain release from births and deaths i.e. Moksha. " jenI cittavRttio AtmasvarUpamAM ramaNa karI rahI che ane jenI daSTi saMsAranA prapaMce tarapha madhyasthabhAvavALI che, evA mahAnubhAvane, adhyAtmarUpa rAjarAjezvara prasanna thayeluM hovAthI siddhio ane labdhionI zI kamI hoya ?"--13 vyAkhyA, siddhi-labdhionA sambandhamAM ahIM vivaraNa ApavAnI jarUra jaNAtI nathI, chatAM be zabdomAM prasaMgopAtta jaNAvI devuM joIe ke gazAstrakAro aNuva, mahattva vagere aneka siddhio keganAM phaLa tarIke varNave che. - aNutva siddhi e che ke je vaDe potAnA zarIrane aNuM (hAnuM) banAvI zakAya. tyAM sudhI hAnuM banAvI zakAya ke nAnA chidramAM pesI zakAya, kamalatatunA chidramAM pesIne cakravartInA bhAge bhogavI zakAya. 4mI

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SPIRITUAL LIGHT. mahattava siddhi e che ke je vaDe zarIrane merUthI paNa mahesuM banAvI zakAya. ladhutva siddhi e che ke je vaDe zarIrane pavanathI paNa halakuM racI zakAya. gurUtva siddhi e che ke je vaDe zarIrane vajathI paNa atyaMta bhAre banAvI zakAya. prApti siddhi e che ke je vaDe jamIna upara rahIne AMgaLI vaDe merU parvatanA agrabhAgane paNa sparza karI zakAya. prAkAmya siddhi e che ke je vaDe pANImAM pesIne evI rIte gamana karI zakAya ke jema ApaNe jamIna upara cAlIe chIe. evI ja rIte pANImAM jema ApaNe DUbakI mArIe chIe ane pAchuM moDhuM bahAra kADhIe chIe, tema jamInamAM paNa A siddhinA balathI karI zakAya che. Izitva siddhi e che ke je vaDe caeNleprabhutA batAvI zakAya-indra ane tIrthaMkaranI samRddhine dekhAva ApI zakAya, vazitva siddhi e che ke je vaDe sarvane vaza karavAnuM sAmarthya prakaTa thAya. aprativAtitva siddhi e che ke je vaDe pahADanI andarathI AghAta vagara nikaLI zakAya. antardhAna siddhi e che ke je vaDe adazya thavAnuM bala prakaTa thAya. kAmarUpila siddhi e che ke je vaDe aneka rUpAntaramAM pitAne mUkI zakAya. A agyAra siddhio joI. AvI rIte siddhionA bIjA aneka prakAre samajI zakAya che. labdhi zabdane artha paNa prakArAntarathI zakitaoja thAya che. dUra dUranA padArtho jANavAnI zakti, bIjAnA vicAre jANavAnI zakti, ane chevaTe sarva padArthomAM apratikatajJAnI banavAnI zakti, e vagere ghaNI bAbate labdhiomAM samAveza le che. atharamamamiSTraya mathAmazAnouthoLa tavazraddhAnA mareaatmaa'sti karmA'sti parobhavo'sti mokSo'sti ttsaadhkhetursti| ityevamantaHkaraNe vidheyA dRDhapratItiH suvicAraNAbhiH // 14 // (14) After careful and thorough investigation of objects visible and invisible, ( our ) mind should be firm in the conviction of soul, actions ( Karmas ), next world, salvation and means leading to its attainment.

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adhyA matavAlAka, man. According to Jain Philosophy there are two main categories in the Universe; Jiva and Ajiva, Consciousness and Matter. Jiva is otherwise called Atman. The category of Jiva includes two states, (1) Mundane consciousness, e.g. like that of a normally walking man and (2) Pure consciousness or jnanaswarupa which is attained when all the bonds of karma drop off. The category of Ajiva includes five substances. (1) Space (Akash ), (2) Time (kala ), (3) Matter (Pudgala ), (4) Motion (Dharma ), (5) Stationariness (Adharma). None of these has the qualification of soul. Jiva and Karma have been in the existence from time without beginning. Every system of philosophy proceeds on certain fundamental assumptions, which are taken as being in no way amenable to further analysis. Jainism propounds that Jiva and Karma are joined together from Anadi time. How to dissolve this conjunction of soul and matter or Karma is the principal problem which the Jain philosophy sets itself to solve and solve successfully. What is Jiva? As it is, it is consciousness encased in a glass-house prepared by karma. The ideal aimed at is to break this glass-house open and to set Jiva at liberty. Jiva is conscious i. e. wills, thinks and acts. Jainism believes in the existence of innumerable Jivas. All the Jivas resemble in one respect, namely in having consciousness but they differ as regards their knowledge. 42

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SPIRITUAL LIGHT. This difference is due to the difference in strength of the karmic forces which bind them and the consequent difference in environments in which they a are placed. The difference in knowledge, further gives rise to difference in ideas, thoughts, actions etc, that is, in short in the externals of Jivas. To state the same in other words, the external activity of Jivas is limited by their respective Karmas. Thus limitedness of Jivas is not however permanent, though the conjointness of Jiva and Karma is without beginning. It is not without end; Their separation is possible. Every Jiva has a latent capacity, for instance, for knowledge. It is manifested with the annihilation of karma; for the time-being it is obscured from karmic forces, when the shackles of karma are shaken off, Jiva remains pure knowledge, pure perception. It is the Parmatman. There are various stages of Jiva between the primary stage and the liberated stage. Jiva, in the primary stage is without any appreciable development, enclosed by the grossest. matter. It is called Nigoda. The number of Nigoda-Jivas inhabiting the whole Universe is limitless. Evolution commences from this stage. Jivas, then, gradually come to possess senses from one to five. One-sensed Jivas are called sthavara and the others Trasa. Tattavarth-adhigama thus puts it i. e. pRthivyaptejovAyurvanaspatayaH sthAvarAH / dvIndriyAdayastrasAH / Jivas that come under these two heads are called 43

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adhyAtmatattva Samsary Jivas, because they are revolving in this cycle of births and deaths and are not free from it. The last stage is the Siddha Stage. Generally speaking preparatory to this stage are three preceding stages and Jivas in them are respectively called the Acharyathe head of the saints, he has among others thirty-six qualities ( 2 ) Upadhyaya--a teaching saint he has twenty-five qualities. (3) Sadhu-a saint or an ascetic simply, he has twenty-eight qualities. The five together are called Panch Parameshthis and every Jain has to render daily obcisance to them by bowing down before them with folded hands. The following are the distinguishing characteristics of Jiya; caitanyasvarUpaH pariNAmI kartA sAkSAdbhoktA dehaparimANaH pratikSetraM bhinnaH paunalikAdRSTavAn / The first characteristic is consciousness. It includes the power of perception and knowledge which is termed Upayoga also. The characteristic of the soul being consciousness distinguishes the Jain view from the Charyakas and the attribution of the power of perception and knowledge (Upayoga ) differentiates it from the Naiyayika doctrine. The second distinguishing mark is its liability to metempsychosis ( Parinama ). The Third mark is its being the doer of all actions ( Karta ). The fourth is its being the enjoyer of the fruits of actions. These three marks distinguish the Jain tenet from the Sankhya. The next mark is its being coextensive with body. This marks of the

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SPIRITUAL LIGHT. Jain view from the Naiyayika and the Adwaita, the sixth sign is its being separately located in bodies. Here the Jain view differs from the Adwaita view. The seventh characteristic differentiates the Jain standpoint from those of the Naiyayikas and the Vedantins Also it is formless and is characterized by upward motion. It is pure consciousness from the essential (Nischaya) point of view. The characteristic of its having upward motion marks off Jainism from all other religions. So long as Jiva and Karma are united, its upward motion remains in abeyance. When the coating of Karma drops down, the Jiva becomes free and its natural upward tendency asserts itself like flame and terminates at the top of Lokakasha. Karma. According to Jain Philosophy the word Karma has two connotations. In one sense it is one of those entities of which no beginning can be traced ( Anadi). As such it coexists with soul which is also Anadi. We can not affirm that Karma is either anterior or posterior to soul. It can not be anterior because soul will be then posterior that is Sadi (having a beginning) which is opposed to the fundamental doctrines of Jain Philosophy. Neither can it be posterior because then soul will be supposed to have remained free from the meshes of Karma for some time at least; no adequate reason can be given as to 45

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cu bulimianieis. how soul came to be enmeshed by Karma. For such reasons Karma and Soul are supposed to be joined together from- Anadi time. This Anadi Karma is a kind of force which compels Soul to bear the consequences of its action. It is the subtle thought-form of Soul; it is the ideal activity, energy, the will force-of Soul. This energy is manifold and consequently Karmic forces are equally so. But every force requires some material to hold it. No force is seen independent of matter. Hence according to its manifestation the Karmic force is said to be of different kinds of Prakriti i. e. subtle matter...Hence Karma is sometimes defined as subtle," unseen, real physical matter. The resultant of Karmic forces is also designated Karma; this is the second connotation. This Karma is the activity of the body, or mind or any or all of the senses. This Karma is the consequence of past Karma and may be the cause of some Karma in future. That I am writing a book is Karma; it is brought about by my past Karma; and in its turn it may lead to some other Karma which I shall have to do. Bearing in mind this two-fold aspect of Karma we may now define Karma. Karma is the finest matter formed of thoughtforms which a living being attracts to itself by 46

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SPIRITUAL LIGHT. reason of certain impelling forces in the individual soul. It is the crystalisation of thought into physical act. It is a force which determines the individual differences of character, incongruities, inequalities -and accidents of human life. The Law of Karma teaches that the individual soul is the builder of his present and future life. It accounts for organic or inorganic changes. It counts for births and deaths and various grades of Samsar. It is a foreign matter and obscures the innate nature of the Soul i. e. Knowledge, wisdom, love, compassion, and strength of the Soul. Desire generates the Karmic energy. If they remain unsatisfied at the time of death they form the very germ of future life. Karma is not entirely separate from the individual who generates it, so far as past lives are concerned there was not any time when the soul was without Karma. To ra luce this subtle combination of Soul and Karma, mental and moral disciplines are imperatively prescribed by scriptural texts. The obscuring Karma being removed, the natural qualities of the Soul shine in full effulgence. The philosophy of Karma may be studied from different standpoints, such as its nature, quality, action, experience of pleasure and pain, intensity, duration, the process of generation, manifestation, stopping the inflow of Karma from the beginning and then annihilating the Karmas in deposit. Karma may be classified under eight heads. I Jnanavaraniya. Knowledge obscuring.

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adhyAtmatavAlAka. II Darshanavaraniya. Faith obscuring. III Vedaniya. Resulting in pain or pleasure. IV Mohaniya. Delusion. V Namakarma which supplies various factors of objective personality to a living being. VI Ayukarma which determines the duration of existence in a particular material body. VII Gotrakarma which determines the family high or low i. e. social status. VIII Antarayakarma whereby the right action though desired is not done. The total extinction of the above Karmic disabilities is highly essential for final bliss. So the knowledge and practice of Samvara (stopping the inflow) and Nirjara i. e. annihilation of Karmas are essentially required. Meditation chiefly assists in destroying the Karmic forces. When all Karmic forces are annihilated the soul attains Kaivalya (Isolation) i. e. when the destructive forces (Ghatiya Karmas, obscuring perception, knowledge, delusion, doing of right actions) are eliminated. After Kaivalya the rest non-destructive Karmas (Aghatiya Karmas, Vedaniya, Nama, Gotra, Ayu) still persist. When they are destroyed the soul attains perfect liberation and shines in its natural (swabhavik) effulgence. 48

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SPIRITUAL LIGHT. Moksha. Moksha is derived from a to free, and means freedom or liberation. It is in fact freedom from the bondage of Karma, good as well as bad. The Samsari Jiva is united with Karma; the dissolution of this union and setting free the Jiva constitute Moksha. It is not the result of Punya but simply the negation of Karma. Punya and Papa Karmas like a screen obscure the real nature of Soul; when this screen is torn asunder, Jiva shines in all his glory and fulness, the Soul is then emancipated from the shores of Karma. Moksha is therefore thus definedjIvasya kRtsnakarmakSayeNa yatsvarUpAvasthAnaM tanmokSaH / It is Swarupawasthana i. e. attaining to its own nature. It will thus be clear that by Moksha is not meant something extraneous to be obtained by Jiva, but Jiva is only to shake himself free from the Karmic fetters. It is the realisation by Jiva of his natural state. Moksha is the annihilation by Karma. Now Karmas are of two sorts. Ghatiya and Aghatiya by the destruction of Ghatiya Karmas the Jiva obtains what is called the Bhava Moksha i. e. subjective liberation. A Jiva in this state retains the Aghatiya Karmas; but he is called Jiwan-Mukta, and is on.. dowed with Infinite knowledge, Infinite perception, Infinite happiness, and Infinite power. The Atman is said to have attained the Arhat status, when the other four karmas are also destroyed; four more qualities are manifested in the Atman, . 49

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B4b41cHatalans. The Atman then realises Niryana. This is the Dravya Mokhsa, or objective liberation. In the Bhava Mokhsa Atman attains Moksha from his own point of View and the Atman is still subject to certain Karmas like Ayu Nama etc. As these still cling to the Atman who is otherwise free, Atman is said to be subjectively free but not objectively; when however even the last four are destroyed he is objectively free. There are no other Karmas fettering the freedom of Atman who is therefore said to have attained Moksha which is absolutely independent of Karmas i. e. Drayva Moksha. Rebirth. The theory of transmigration of Jiva is the peculiar product of India; at least no non-Indian religion lays so much stress upon it or tries to systematically develop it. There may be stray passages in the Quran or the Bible hinting at the possibility of rebirth of Jivas; but it is the fact that most of'. those who look upon them as revelations refuse to subscribe to this doctrine. Fortunately - for mankind recent psychical researches have brought to light an amount of evidence in its favour and a few world famous scientists who were once sceptical about it have now come to believe in its truth. The theory of rebirth proceeds on the fundamental assumption of the eternity of soul. There is no arguing with those who decline to believe that spirit 50

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SPIRITUAL LIGHT. suryives the destruction of physical frame. But once we believe soul to be indestructible, we are forced to frame some theory as to what becomes of the Soul after the so called Death. In answering this question we have to take account of Karmas performed before * Death '; for if the soul survives, what does it survive for except to reap as it has sown ? Several theories may be propounded for answering this riddle. There is a theory of chauce. It is however quite untatisfactory; for if in this world everything comes about by chance alone there is no hope for us. we are left helpless in shaping our conduct, as we may not know what is to happen even next month. As it is, however, we find the universe governed by rigid laws, it is natural to expect that there ought to be some laws governing the actions of Jivas. May it be that Soul of its own accord resolved to be born and to die? This position also is unsatisfactory because then we shall have to find Jiva's antecedents which could have led to such a resolve on the part of the Soul. Again if Soul could have made such a resolve why did it choose to be born under conditions which made it unhappy in this world ?. It is impossible that one should prefer unhappiness to happiness. . Lastly shall we suppose that it is God Who is shaping the destiny of Soul ? But this. supposition 51

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; Bylylchdruidis. involves many difficulties, what interest could God have had in creating this universe, if He is Perfect Bliss and Knowledge ? Moreover looking to the inequality and misery that reign in this world, are we to attribute them to God ? In that case He will be unjust and cruel. But nobody would like his God to be made anything but just and merciful. Therefore this theory also has to be discarded. The question propounded above is most satisfactorily answered by the Karmic theory associated with rebirth theory. Jiva is born and reborn because of his Karmas. Matter drags Jiva into life as we ordinarily understand. In life Jiva is again entwined by so many other Karmas. All these Karmas do not bear fruit in one life; many remain unfructified. The Law of Conservation of Energy requires that for the fructification of such Karmas Jiya should assume such bodies as would facilitate it. We see in the Universe that nothing is without effect. Jiva accumulates so many forms round itself and if they do not work out their end in one life it is but reasonable that they should make Jiya to be reborn for exhausting themselves. The theory of rebirth. also accounts for the inequalities and accidents of human life. On that theory alone we can explain why one is born poor and the other rolling in wealth. Every being reaps as he has sown in past births. Misery in this world is nothing but the atonement of past sins. The theory of rebirth is sometimes wrongly 52

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SPIRITUAL LIGHT. looked upon as culminating in Fatalism. What is generally termed Fate is nothing but the accumulative effect of one's own past actions. In fact it lies within us to mould our destiny. If we perform good actions now here, in the next birth we shall have no occasion to blame our fate. Thus really speaking the theory of rebirth need not cause any misgivings but ought to be an incentive to the performance of good deeds. According to the nature of Karma, Jiva transmigrates from one life to another. Unlike as in some systems of theology, Jainism believes that a Jiva born in a higher stage may again pass on to a lower stage if the Jiva's Karmas are such. The stages are four, Dova, Manusha, Tiryanch and Naraki. The highest and the last stage is Parmatman stage from which there is no returning. adhyAtmanuM mahattatha batAvayuM, have adhyAtmajJAna meLavavA mATe tavazraddhAna rAkhavAnuM batAve che - " AtmA che, karma ( zubha, azubha yA puNya-pApa ) che, paraloka che, mekSa che, mokSa meLavavAnuM sAdhana che, A prakAre antaHkaraNamAM savicArapUrvaka daDha vizvAsa rAkhavo joIe. "--14 vyAkhyA, sarvadarzanavALAo AtmAne svIkAre che. je AtmAne nathI mAnate, te tene pramAda che. bIjA padArtho jema pratyakSa dekhAya che, tema AtmA je ke pratyakSa dekhAtuM nathI, to paNa svAnubhava pramANathI te barAbara jANI zakAya che. "huM sukhI chuM, huM dukhI chuM " evI lAgaNI jaDa zarIrane hoI zake kizarIrane mahimA karavAmAM Ave, te maDaduM kahevAtA zarIramAM mahilAnane prakAzavoza mane ?,

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- adhyAtmatatvAka maDaduM kahevAtA zarIrane sajIvana AtmA kAM na kahI zakAya ? ane atae tene agnidAha kema thaI zake ? paraMtu vastusthiti ema nathI. jJAna, sukha, IcchA vagere guNo mRtaka zarIramAM nahi rahevAthI e sAbita thAya che ke te guNone AdhAra zarIra nathI, paNa bIje che, ane enuM nAma AtmA che. zarIra, pRthvI jala teja ane vAyu e bhUtathI baneluM bhautika che, ane jema ghaTa paTa vagere jaDapadArthomAM jJAna, sukha Adi dharmonI sattA nathI, tema jaDa zarIramAM paNa jJAna, sukha Adi dharmonI sattA hoI zake nahi. - zarIramAM pAMca indriyo che. paraMtu te indriyone sAdhana banAvanAra AtmA, te IdriyathI jude che, kAraNa ke indriyadvArA AtmA rUpa, rasa AdinuM jJAna kare che. cakSuthI rUpa jue che, jIbhathI rasagrahaNa kare che, nAkathI madha le che, kAnathI zabda sAMbhaLe che ane tvacA (cAmaDI ) thI sparza kare che. dRSTAMta tarIke jema caputhI kalama banAvAya che, paNa cappa ane banAvanAra e be judA che, dAtaraDAthI kapAya che, paNa dAtaraDuM ane kApanAra e be judA che, dIvAthI jevAya che, paNa dI ane jenAra e judA che, tevI rIte IdhithI rUpa, rasa vagere grahaNa karAya che, paNa iMdriya ane viSayane grahaNa karanAra e judA che. sAdhakane sAdhananI apekSA che. paNa ethI sAdhaka ane sAdhana e be eka heI zake nahi. Indriyo AtmAne jJAna prApta thavAmAM sAdhanabhUta che, paNa ethI sAdhanabhUta indrio ane sAdhaka AtmA e eka hoI zake nahi. e sivAya e paNa yAda rAkhavuM joIe ke Indriya eka nathI, kinta pAMca che; ethI Indriyone AtmA mAnavA jatAM pAMca AtmAo eka zarIramAM thaI paDe che. A hakIkata IcchavA joga nathI. ' bIjI rIte joIe te, je manuSyanI cakSu cAlI gaI hoya che, tene paNu cakSunI haiyAtImAM pUrve dekhelA padArtho yAda Ave che smRtimAM upasthita thAya che; A hakIkata AtmAne thiI judo nahi mAnavAmAM banI zake nahi, kAraNa ke cakSuthI dekhAyelI vastuonuM smaraNa cakSunA abhAve na cakSuthI thaI zake tema che, na bIjI IndriyothI thaI zake tema che; bIjI IndrithI smaraNa nahi thavAmAM kAraNa e che ke eka manuSya dekhelI vastune jema bIje manuSya smaraNa karI zakatA nathI, tevI rIte cakSuthI dekhAyelA

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* SPIRITUAL LICHT. padArthonuM bIjI indrithI smaraNa thaI zake nahi. ekane thayele anubhava bIjAne smaraNa karanAra bane ja nahi, e taddana sugama hakIkata che, tyAre cakSuthI dekhAyelI vastuone cakSanA cAlyA gayA pachI smaraNa karanAra je zakti che, te caitanyasvarUpa AtmA che. AtmAe cakSudhArA je vastuo pUrve pratyakSa karI hatI, te vastuone cakSunI gerahAjarImAM paNa pUrva anubhavathI sthApita thayelA saMskAranuM puraNa thavAthI AtmA smaraNa karI zake che, AvI rIte anubhava ane smaraNanA eka bIjAnA ghanika saMbadhane lIdhe paNa svataMtra cetanyasvarUpa AtmA siddha thAya che. - huM amuka vastune jaI pachI a " Avo anubhava dareka manuSyathI jANItuM che. A anubhava upara vicAraSTi pheMkavAthI cokhkhI rIte jaNAI Ave che ke-te vastune jenAra ane aDanAra judA nathI, kintu ekaja che. e eka keNa, te, cakSu hoI zake nahi, kemake tenuM kAma sparza karavAnuM nathI; temaja te, sparzana indriya (tvacA) paNa kahI zakAya nahi, kAraNa ke tenAthI jovAnuM banatuM nathI. A hakIkata uparathI e niHzaMka siddha thAya che ke eka vastune jenAra ane sparza karanAra je eka che, te IndriyothI judo AtmA che. . AtmAmAM kALe, gheLo, lele vagere varNa nathI, ethI bIjI vastuonI jema te pratyakSa thaI zakato nathI. pratyakSa nahi thavAthI "te vastu nathI" ema mAnI zakAya nahi. pratyakSa pramANa sivAya bIjAM pramANe-anumAnaAdithI paNa vastusattA svIkArAya che. paramANuo carmacakSuthI dekhI zakAtA nathI-paramANu havAnI khAtarI mATe koI pratyakSa pramANu nathI, chatAM anumAna pramANuthI dareka vidvAna tene svIkAra kare che. sthala kAryanI utpatti mATe sUkSma-atisUkSma aNuo hovAnI sAbitI anumAna pramANe upara TakelI che. AtmAnA saMbandhamAM paNa samajavuM joIe ke-jagatanI aMdara koI sukhI te koI duHkhI, koI vidvAna to koI mUrkha, koI rAjA te koI raMka, koI zeTha to koI nekara, AvI rItanI ananta vicitratAo anubhavAya che. A vilakSaNatAo kAraNa vagara saMbhave nahi, e anubhavamAM utarI zake tema che. hajAra prayatno karavA chatAM buddhimAna manuSyane paNa kadAcita ISTa vastu prApta thatI nathI, jyAre bIjA manuSyane vagara prayAse meDhAmAM lADavo AvI paDe che. AvI anekAneka ghaTanAo 6.

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adhyAtmatavAlA, ApaNI najara AgaLa dekhAtI rahe che. eka strInI kukSimAMthI eka sAthe utpanna thayela joDalAmAne-eka mahAna vidvAna nIvaDe che, jyAre bIje jindagIbhara mUrkha ja rahI jAya che. te A badhI vicitratAonuM kAraNa zuM ? A ghaTanAo aniyamita hoya, ema banI zake nahi; koI niyAmaka-prAjaka avazya he joIe. A uparathI tattvajJAnI mahAtmAo karmanI sattA sAbita kare che, ane karmanI sattAnA AdhAre AtmA svataH siddha thAya che, kAraNa ke AtmAne sukha-duHkhane anubhava karAvanAra kasamUha AtmAnI sAthe anAdikALathI saMyukta che, ane ene laIne AtmAnuM saMsAramAM paribhramaNa che. karma ane AtmAnI khAtarI thayethI paralakanI khAtarI mATe kaMI bAkI rahetuM nathI. jevAM zubha yA azubha kAryo prANa kare che, te paraleka (punarjanma) tene prApta thAya che. jevI zubha yA azubha kriyA karavAmAM Ave che, tevA prakAranI vAsanA AtmAmAM sthapAya che. A vAsanA zuM che ! eka prakArane vicitra paramANuone ja. ene ja bIjA zabdamAM "kama" kahevAmAM Ave che. eTale karma eka prakAranA paramANuonA samUharUpa che, AvI rItanAM navAM navAM karmo AtmAnI sAthe joDAtAM rahe che ane jUnAM jUnAM karmo AtmAthI khasatAM jAya che. karmabandhane AdhAra mane vRtti upara raheluM che. sArA yA kharAba adhyavasAyathI baMdhAtAM sArAM yA kharAba karmo paraleka sudhI, are ! anekAneka janmo sudhI paNa AtmAnI sAthe phala batAvyA vagara sattAmAM saMyukta rahe che, ane phalavipAkanA udaya vakhate sArAM yA mAThAM phaLane anubhava AtmAne karAve che. phalavipAka bhogavavAnI jyAM sudhI avadhi hoya, tyAM sudhI AtmA te phaLa anubhave che, tyAra pachI te karma AtmAthI khasI jAya che. uparyukta yukti-pramANe dvArA AtmAnI ane tenI ja sAthe karma ane punarjanmanI siddhi joI jagata zI vastu che?" e vicAra karatAM te mAtra be ja tatvarUpa mAluma paDe che. te be ta-jaDa ane cetana che. A be tata sivAya saMsAramAM trIjuM tatva nathI. akhaMDa brahmAMDanA samagra padArthone A be tattamAM samAveza thaI jAya che. jemAM citanya nathI, lAgaNI nathI, te jaDa che. tethI viparIta-catanyasvarUpavALe AtmA che. AtmA, 66

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SPIRITUAL LIGHT. jIva, cetana e badhA eka ane kahenArA paryAya zabdo che. jJAnazakti e AtmAnuM mukhya lakSaNa che. jainadRSTie lagAra avaleAkana karIe te jainazAstrakArAe jaDa ane cetana athavA jIva ane ajIva e e tattvAne vizeSa spaSTa karavAnI khAtara enAja peTA bhAganAM khIjAM tattvA judAM pADI samajAvyAM che. ekandara nava tattvA upara jainadarzananeA vikAsa che. te nava tattvA-jIva, ajIva, puNya, pApa, Azrava, savara, bandha, nirjarA ane mekSa che. A nava tattvA lagAra TUkamAM joie-- ava. > " , saMsAramAM jIve anantAnanta che; tathApi sAmAnyataH jIvAnA me vibhAge pADavAmAM AvyA che-saMsArI jIvA ane mukta thavA. saMsAramAM paribhramaNa karatA jIvA saMsArI kahevAya che. ' saMsAra zabda ' sam ' upasarga pUrNAMka '# ' dhAtuthI banele che. ' ae ' dhAtunA artha ' bhramaNa thAya che. ' lam ' upasarga teja athane puSTi ApanAra che. ceArAsI lAkha jIvayeAniemAM paribhramaNa karavu, te saMsAra ane paribhramaNa karanArA sasArI kahevAya che. khIjI rIte saMsAra zabdanA artha cArAsI lAkha jIvayeAni paNa thai zake che. AtmAnI kabaddha avasthAnuM nAma paNa saMsAra che. zarIranuM nAma paNa saMsAra che. e rIte saMsArane vaLagelA jIvA sasArI kahevAya che. A uparathI kabaddha avasthA e sasArIjIvAnuM lakSaNa saheja samajI zakAya che. saMsArIjIveAnA aneka rIte bhedo paDe che; parantu mukhya e bhedo che-- sthAvara ane trasa. pRthvIkAya, jaLakAya, tejaskAya, vAyukAya ane vanaspatikAya e pAMcane sthAvaramAM samAveza che. ' sthAvara '* e ekendriyaLavAnuM pAribhASika nAma che. e pAMca sthAvarA eka spena ( cAmaDI ) indriyavALA hAvAthI ekendriya kahevAya che. e pAMce ekendriyAnA e bhedo che-sUkSma ane bAdara. sUkSma pRthvIkAya, sUkSma jalakAya, sUkSma, tejaskAya, sUkSma vAyukAya ane sUkSma vanaspatikAya jIvA AkhA leAkamAM vyApIne rahelA che.1 e atyanta sUkSma hovAthI ApaNI cakSuthI jei 1 tamAma palANu sUkSma jIvAthI bharyuM che, ema vamAna vaijJAnikAnuM 57

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adhyAtmatattvAlaka, zakAtA nathI. bAdara pRthvIkAya, bAdara jalakAya, bAdara tejaskAya, bAdara vAyukAya ane bAdara vanaspatikAya pratyakSa jovAmAM Ave che. gharSaNa, chedana Adi prahAra jene na lAgyuM hoya, evI mATI-patthara vagere pRthvI, je jIvonAM zarIranuM piMDa che, te jIvo bAdara pRthvIkAya jANavA. je jaLane agni vagerethI AghAta na thayo hoya, te jaLa-kuvA, talAva vagerenAM-je jIvonAM zarIranuM piMDa che, te bAdara jalakAya che samajavA. e pramANe dIpaka, agni, vijaLI vagere je jIvonAM zarIranuM piMDa che, te bAda tejaskAya jIvo che. anubhavAte vAyu, je chAnAM zarIrenuM piMDa che, te bAdare vAyukAya che; ane vRkSa, zAkhA, prazAkhA, patra, phUla, phala, kAMdA vagere bAdara vanaspatikAya che. pUrvokta sacetana pRthvI, sacetana jala vagere acetana paNa thaI zake che. sacetana pRthvIne chedana-bhedana vagere AghAta lAgavAthI temAMnA cha temAMthI zruta thAya che, ane e pRthvI acetana thAya che. evI rIte pANI garama karavAthI athavA temAM sAkara vagere padArthonuM mizraNa karavAthI te pANI acetana thAya che. vanaspatinA saMbaMdhamAM paNa evI ja rIte acetana thavAnuM samajavuM. be ItvicA ane jIbha jeone haiya, te dIndriya kahevAya che. kRmi, pirA, jaLa, aLasiyAM vagerene hIndriyamAM samAveza che. jU, mAMkaDa, maMkeDA, ghImela vagere tvacA, jIbha ane nAka e traNa InDivALA hovAthI trIndriya kahevAya che. tvacA, jIbha, nAka ane AMkha e cAra IndriyavALA mAMkhI, DAMsa, tIDa, vichI, bhamarA vagere caturindriya kahevAya che. tvacA, jIbha, nAka, AMkha ane kAna e pAMca IndriyavALA paMcendriya kahevAya che. paMcendriyanA cAra bhede che-manuSya, pazu-pakSi-maccha vagere ti , svargamAM rahetA devatAo ane nArake. paNa mAnavuM che. vaijJAnikee e paNa zodha karI che ke-sahuthI nAnuM prANI sisa nAmanuM che. A jatuo eka seyanA agrabhAga para eka lAkha besatAM paNa garadI nahi thatAM khuzAlIthI besI zake che. - 1 "bAdara' eTale skUla "bAdara"e jainazAstrane pAribhASika 58

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SPIRITUAL LIGHT. * A dvIndriya, trIndriya, caturindriya ane paMcendriya jIvAnA ' trasa'mAM samAveza thAya che. eo hAlavAcAlavAnI kriyA karanAra heAvAthI 'trasa' kahevAya che. e rIte sthAvara ane trasamAM samasta sauMsArI jIvA samAI jAya che, have rahyA mukta thavA. teo mekSanA vicAra prasaMge varNavAze. ajIva. caitanyarahita jaDa padArtho 6 ajIva zabdathI jANItA che. ajIvanA jainazAstrAmAM pAMca bhede pADyA che--dha, adhama, AkAza, pudgala ane kAla. " A sthaLe dharma ane adharma' e e padArtho puNya-pApa rUpa samajavAnA nathI; kintu e nAmanA e padArthoM AkhA leAkamAM AkAzanI peThe vyApaka ane arUpI che. A e pAvaiM anyada nAnA vidvAnene navA jevA lAge, e svAbhAvika che, paNa jainazAstramAM e viSe vistRta pratipAdana karavAmAM AvyuM che. jema AkAzane avakAza denAra tarIke sarva vidvAneA mAne che, tema A be padArthoM paNa upayAgI' batAvavAmAM AvyA che. dha * gamana karatA prANio ane gati karatI jaDa vastuone sahAyatA karanAra dharma' padArtha che. pANImAM karatAM mAMchAone madada karanAra jema pANI che, tema jaDa ane jIvAnI gati thavAmAM paNa nimittakAraNu mAnavuM e nyAyasaMgata che, ane e nimittakAraNa ' dha che. avakAza meLavavAmAM AkAzane sahAyabhUta mAnavAmAM Ave che, tevI rIte gati karavAmAM paNa sahAyabhUta tarIke 'dharma ' nAmaka padArtha mAnavAmAM Ave che. . adha. * adharma ' padArthatA upayAga--sthiti karatA jaDa ane jIvAne sahAyaka thavuM, eche. gati karavAmAM sahAya jema, ' dharma 'che, tema sthiti thavAmAM 59

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adhyAtmatavAleka paNa sahAyabhUta kaI padArtha hovo joIe, ema nyAyathI siddha thAya che, ane te "adharma' nAmaka padArtha che, vRkSanI chAyA jema sthiti karavAmAM nimitta bane che, tema jaDa ane jIvonI sthitimAM "adharma " padArtha nimitta che. hAlavuM-cAlavuM ane sthita thavuM, emAM svatanca kartA te jIva ane jaDa padArtho teija che. pitAnAja vyApArathI teo hAle cAle che ane sthita thAya che; paraMtu emAM madadagAra tarIke koI anya zaktinI apekSA avazya hovI joIe, ema vartamAna vaijJAnikonuM paNa mAnavuM che, jyAre jainazAstrakAre e saMbandhamAM dharma ane adharma evA be padArtho mAne che. AkAza. - AkAza padArtha prasiddha che. dizAne samAveza AkAzamAM thAya che. lekasambadhI AkAzane lokAkAza ane alekasambandhI AkAzane alokAkAza kahevAmAM Ave che. A loka ane alakana vibhAga paDavAmAM khAsa kAraNa ke heya, te upara batAvela dharma ane adharma padArtho che. uce, nIce ane AjubAjue jyAM sudhI dharma ane adharma padArtho sthita che, tyAM sudhInI hadane "loka ' saMjJA ApI che. ane lekanI bahArane pradeza " aleka" kahevAya che. A be padArtho (dharma ane adharma) ne laIne ja lekamAM jaDa ane chanI kriyA thaI rahI che. alekamAM A be padArtho nahi hevAthI tyAM eka paNa paramANu athavA eka paNuM jIva nathI. lekamAMthI koI paNa paramANu ke kAI paNa chavA alekamAM jaI zakatA nathI, enuM kAraNa alakamAM dharma ane adharmanA abhAva sivAya bIjuM kazuM nathI. tyAre alekamAM zuM che ? kAMI nathI. e kevala AkAzarUpa che. je AkAzamAMnA keI paNa pradezamAM paramANu, jIva ke koI paNa bIjI cIja nathI, evo zuddha mAtra AkAza e alaka che. upara kahyA pramANe dharma ane adhama padArtha dvArA leka ane alakanI siddhi thavAmAM eka pramANa samajI zakAya tevuM che. te e che. ke-sarva karmo kSaya thavAthI AtmA uce gati kare che, ema jaina thAyane siddhAnta che. e viSe tuMbaDInuM udAharaNa apAya che. jema 60.

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SPIRITUAL LIGHT. pANImAM rahelI mATInA lepavALI tuMbaDI, tenA upara saghaLe mela nikaLI javAthI ekadama pANI upara AvI jAya che, te pramANe AtmA uparane karmarUpa saghaLe mela dUra thavAthI svataHsvabhAvataH AtmA Urdhvagati kare che upara jAya che; paraMtu tenI Urdhvagati kyAM sudhI thatI rahe- te kyAM jaIne aTake, e khAsa vicAranuM sthAna che. e vicArane niDe dharma ane adharma padArthadvArA leka ane alokano vibhAga mAnyA sivAya kaI rIte thaI zake tema nathI. gati thavAmAM sahAyaka dharma padArtha uce jyAM sudhI che, tyAM sudhInA lokanA agrabhAge kamarahita thayela AtmAnI gati aTakI jAya che, ane tyAMja te avasthita thAya che. tyAMthI AgaLaalekamAM "dharma " padArthanA abhAve tenI gati thaI zakatI nathI. je dharma-adharma padArtho na hoya ane ethI karIne leka-alakane thato vibhAga na hoya, te karmarahita banela AtmA uce ja kayAM aTakaze ? - kyAM avasthita thaze ?, e ubhI thatI guMcavaNa maTe tevI nathI. pula. paramANuthI laI ghaTa, paTa Adi skUla-atisthUla tamAma rUpI padArtho pudgala" kahevAya che. pU" ane "nar" e be dhAtuonA saMgathI "putala" zabda banyo che. "pUr' ne arthapUraNa thavuM" arthAta * maLavuM" ane "ba" ne arthe gaLavuM" arthAta "kharI paDavuM - "juduM paDavuM" e thAya che. A hakIkata ghaTa, paTa Adi padArthomAM pratyakSa anubhavAya che, kemake paramANuvALA nehAnA heTA dareka padArthamAM paramANuone vadhAro-ghaTADe thayA kare che. ApaNuM zarIraja A vAtanuM Adarza pramANa che. ekalA paramANune paNu, bIjA padArtha sAthe maLavAnuM ke tenAthI judu paDavAnuM hovAthI "pudagala"saMjJA arthayukta ghaTI zake che. kAla. kAla darekanA jANavAmAM che. navI vastu purANI thAya che, purANI vastu jIrNa thAya che, bAla tarUNa thAya che, tarUNa vRddha thAya che, bhaviSyamAM thanArI vastu vartamAna thAya che ane vartamAna vastu bhUtakAlanA pravAhamAM pravAhita thAya che, A badhI kAlanI gati che. 1 61

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adhyAtmatavAloka. pradeza. . . - - upara batAvelA dharma, adharma, AkAza ane pudgala e cAra jaDa padArtho ane AtmA e ane pradezavALA che. pradeza" eTale sUkSmatama aMza, arthAta jyAM sUkSmatAnI avadhi pUrNa thAya che, e carama sUkSma aMza. ghaTa, paTa Adi padArthonA sUkSmatama aMze paramANu che, e te sahu koI samaje che, ane e paramANuo jyAM sudhI sAthe lAgelA hoyaavayavI sAthe sambaddha hoya, tyAM sudhI tene "pradeza" nAmathI vyavahAra thAya che, ane avayavIthI chUTA paDI-eka eka judA thaI gayA pachI te paramANu" nAmathI vyavahata thAya che; paratu dharma, adharma, AkAza ane AtmA e cAra arUpI padArthonA pradeze te vilakSaNa prakAranA che. e pradeze paraspara ghanIbhUta-taddana ekIbhUta che. ghaDAnA pradeze sUkSmatama aMze ghaDAthI judA paDe che, tema dharma, adharma, AkAza ane AtmAnA pradeze eka bIjAthI judA paDI zake ja nahi. astikAya. - AtmA, dharma, adharma-e traNane asaMkhyAta pradeza che. AkAza anantapradezavALuM che. lokasaMbadhI AkAza asaMkhyAtapradezavALuM che ane alokasaMbandhI AkAza anantapradezavALuM che. pudgalanA saMkhyAta asaMkhyAta ane ananta pradeza hoya che. AvI rIte pradezayukta hovAthI e pAMca "astikAya" kahevAya che. "astikAya" ne artha--asti" eTale pradeza ane "kAya" eTale samUha, arthAta pradezasamUhathI yuktae thAya che. e pAMca, "astikAya" zabda joDIne- dharmAstikAya" adharmAstikAya" "AkAzAstikAya" "pulAstikAya"AtmAstikAya - e pramANe adhikatara belavAmAM Ave che. kAlane pradeza nahi hovAthI te astikAya kahevAya nahi. gaye samaya naSTa thaye, bhaviSya samaya vartamAnamAM asat che, tyAre cAlu samaya eTale vartamAna kSaNa eja sadbhUtakAla che. muhartA, divasa, rAtri, mahInA, varSa 1 jenI saMkhyA na thaI zake te asaMkhyAta. Avo sAmAnya artha samajavA uparAMta jainazAstramAM batAvela vizeSa artha samajavAnI jarUra che. 69.

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SPIRITUAL LIGH'T. e badhA je kAlanA vibhAgo paDyA che, te asabhUta kSaNane buddhimAM ekatrita karI pADavAmAM AvyA che. A uparathI joI zakAya che ke eka kSaNamAtra kALamAM pradezanI kalpanA hoI zake nahi. puNya-pApa. zubha karmo, "puNya ane azubha karmo, "pApa" kahevAya che, sampatti, Arogya, rUpa, kIrti, putra, strI, dIrgha AyuSya vagere sukhanAM sAdhane je karmothI prApta thAya che, te zubha karmone "puNya' kahevAmAM Ave che, ane ethI viparIta-duHkhanI sAmagrI joDI ApanAra-karma "pApa" kahevAya che. Ava. AtmAnI sAthe karmane sambandha thavAnAM kAraNone "Azrava" kahe, che. je vyApArathI-je pravRttiothI karmanuM Agamana thAya-AtmAnI sAthe karmane sambandha thAya, te vyApAra-te pravRttio "Azrava" kahevAya che. "gAzraya vArtha anera, rutyAyaHarthAta jenAthI karma Ave, te Azrava che. Ane "Asrava " paNa kahe che. teno artha paNa " mannata varSa ane " e vyutpajyanusAra pUrvokta pramANe ja thAya che. mana, vacana ane zarIranA vyApAre zubha heya, te zubha karma ane azubha hoya to azubhakarma baMdhAya che; A mATe mukhyatayA mana, vacana ane zarIranA vyApAre eja Azrava che. manane vyApAra-duSTaciMtana ke duSTazraddhA athavA sArUM cintana ke sAcI zraddhA che. vacanano vyApAra-duSTa bhASaNa athavA sAruM bhASaNa che. zarIrano vyApAra-hiMsA, cerI, vyabhicAra vagere durAcaraNa athavA jIvadayA, paropakAra IzvarapUjana vagere sadAcaraNa che. jainazAstro kahe che ke-hiMsA, asatya, corI, mithuna ane parigraha e pAMca ane to (chava, karma, paraleka, mokSa vagere) upara azraddhA tathA dha, mAna, mAyA, lobha e cAra kaSAya e pApanA hetuo che. ethI viparItajIvadayA, satya, acArya, brahmacarya ane aparigraha e pAMca ane yathArtha tattvazraddhAna tathA kSamA, mRdutA, saralatA, santoSa e cAra puNyanA hetuo che. A puNyanA ke pApanA hetuomAM manane sAre yA kharAba

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adhyAtmatattvAlaka, vyApAra mukhyatvena bhAga bhajave che, ane vacanavyApAra tathA zArIrika kriyAo maneyogane puSTi ApanAra tarIke karmabandhananA hetu che. ) saMvara, mane yoga, vacana ane zarIra garUpa AvyavathI baMdhAtA karmane aTakAvanAra AtmAno nirmala pariNAma "saMvara' kahevAya che. saMvara zabda raNa upasargapUrvaka DU dhAtuthI baneluM che. te dhAtune artha rekavuM thAya che. karmane aTakAvavuM athavA karmane aTakAvanAra zubha adhyavasAya, e baMne "saMvara' zabdanA artha thaI zake che. sarva karmone saMvara , arthAt sarva karmo baMdhAtAM aTakI jAya, evI sthiti kevalajJAna prApta thayA pachI Ave che; parantu AtmAnI jema jema unnata avasthA thatI jAya che, tema tema kramazaH karmabandhanamAM ghaTADe thatuM jAya che. karmane AtmAnI sAthe dUdha ane pANInI jema saMbandha thavo, enuM nAma "banya" che. karma kyAMI levAM javAM paDatAM nathI, kintu AkhA lemAM tevA prakAranAM dravya ThAMsI ThAMsIne bharelAM che, jene "kanvargaNa" evuM nAma jainazAstrakAre Ape che. A kavya rAga-dveSanA pariNAmarUpa cikAzane lIdhe AtmAnI sAthe vaLage che. "zuddha AtmAne rAga-dveSanI cikAza lAgavI kema joIe ? " evo prazna ubho thate jovAya che; paraMtu AnA samAdhAnamAM sUmadaSTie vicAravAnI jarUra che. AtmAne rAga-dveSanI cikAza amuka vakhate lAgI, ema te kahI zakAya nahi, kemake tema kahevAmAM, je vakhate AtmAne rAga-dveSanI cikAza lAgI, te pahelAM AtmA zuddhasvarUpavALe Thare che, ane zuddhasvarUpavALA AtmAne rAga-dveSane pariNAmanuM thavAnuM kaMI kAraNa nathI, e nyAyasiddha vAta che. yadi zuddhasvarUpI AtmAne rAga-dveSanA pariNAmane prAraMbha thaye mAnavAmAM Ave, te muktidazAne pAmelA AtmAo-zuddha AtmAone paNu rAga-dveSane pariNAma utpanna thavAnuM kAM nahi bane ? bhUtakAlamAM pahelAM AtmA zuddha hato ane pAchaLathI ene rAga-dveSane prAdurbhAva thaye, ema mAnavA jatAM bhaviSyakAlamAM mukta avasthAnI zuddha sthitie pahoMcyA 64

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SPIRITUAL LIGHT. pachI paNa rAga-dveSano prAdurbhAva thavAnI Apatti zI rIte haThAvI zakAze ? mATe e siddha vAta che ke-AtmAne rAga-dveSane pariNAma amuka vakhatathI utpanna thayela nathI, kintu anAdikAlane che. jema anAdikAlathI mATIthI saMbandha rAkhatA suvarNane cAkacikya svabhAva DhaMkAyeluM rahe che, tema AtmAnuM saccidAnandasvarUpa, anAdikAlanAM karmarUpa AvaraNanA sambandhane lIdhe AcchAdita rahyA kare che. "AtmA pahelA ane pachI karmane sambandha " ema mAnavuM nathI banI zakatuM, e upara joyuM. "kama paheluM ane AtmA pachI" e vAta te belAyaja kema ? e khulluM che, kemake ema kahevAmAM AtmA utpanna thanAre ane vinAzI Thare che. e sivAya AtmAnA abhAve karma vastuja banI zake nahi. A rIte baMne pakSo jyAre ghaTI zakatA nathI, tyAre "AtmA ane kama e baMne sAthe-anAdisaMyukta che" e trIjo pakSa arthAta siddha thAya che. jainazAstramAM karmanA mukhya ATha prakAre batAvyA che-jJAnAvaraNa, darzanAvaraNa, vedanIya, mehanIya, Ayu, nAma, gotra ane antarAya. e have navuM kahevAnuM rahetuM nathI ke " AtmA asala svarUpe anantajJAnarUpasaccidAnanda che, paraMtu pUrvokta karmonA AvaraNavazAta tenuM mUla svarUpa AcchAdita che." jJAnAvaraNa karma, AtmAnI jJAnazaktine dabAvanAra che. jema jema A karma vadhAre majabUta thAya che, tema tema te jJAnazaktine vadhAre AcchAdita kare che. buddhine adhikAdhika vikAsa thavAnuM pradhAna kAraNa, A karmanuM zithila thatuM javuM, e che. A karmane sapUrNa kSaya thaye kevalajJAna (sakala leka-alekanA samagra padArthonuM pratyakSajJAna) prakaTa thAya che. darzanAvaraNa karma, darzanazaktine dabAvanAra che. jJAna ane darzanamAM vadhu antara nathI. sAmAnya AkAranA jJAnane "darzana" nAma ApyuM che. jevI rIte koI manuSyane dUrathI jotAM sAmAnya rIte je manuSyatvamAtranuM bhAna thAya che, te darzana che; ane pachI vizeSa prakAre je bodha thavo, e * jJAna che. nidrA AvavI, AMdhaLApaNuM, baherApaNuM vagere A karmanAM phaLa che,

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adhyAtmatattvAlaka, vedanIya karmanuM kArya sukha-du:khane anubhava karAvavAnuM che. sukhane anubhava karAvanArane sAtavedanIya karma ane duHkhane anubhava karAvanArane asAtavedanIya karma kahe che. mehanIya karma, meha upajAvanAra che. strI upara meha, putra upara meha, mitra upara meha, sArI sArI cIjo upara moha, e badhuM mehanIya karmanuM pariNAma che. mehamAM adha banelAone kartavya ke akartavyanuM bhAna rahetuM nathI. dArU pIdhela manuSya, jema vastune vastusthitie samajI zakatA nathI, tema mohanI gADha avasthAmAM mUkAyela prANI tatvane tattvadRSTie nahi samajatAM viparIta buddhimAM gothAM mAryA kare che. mehanI lIlAnAM udAharaNe sarvatra dazyamAna che. AThe karmomAM A karma AtmasvarUpanI kharAbI karavAmAM AgevAnI bharyo bhAga bhajave che. A karmanA be bheda che-tatvadRSTine aTakAvanAruM "darzanamohanIya " ane cAritrane aTakAvanAruM "cAritramehanIya'. AyuSyakarmanA cAra bheda che-devatAnuM AyuSya, manuSyanuM AyuSya, tiryaMcanuM AyuSya ane nArakanuM AyuSya. jema, pagamAM beDI jyAM sudhI heya, tyAM sudhI manuSya chUTI zakato nathI, tema deva, manuSya, tiryaMca ane nAraka e cAre gationA jIvo, jyAM sudhI AyuSya karma pUruM na thAya, tyAM sudhI tyAMthI chUTI zakatA nathI. nAmakarmanA aneka bheda-prabheda che; paraMtu TUMkamAM sAruM yA kharAba zarIra, sArUM ya kharAba rUpa, yaza yA apayaza, sibhAgya yA darbhAgya, susvara yA duHsvara vagere aneka bAbato A karma upara AdhAra rAkhe che. jema citAra sArAM yA kharAba citro banAve che, tema A karma prANIne vicitra rUpAntamAM lAvI mUke che. gAtrakarmanA be bhedo che-uccagotra ane nIcagotra. uMcA getramAM janma tha ke nIcA gotramAM janma tha, e A karmane prabhAva che. jJAtibaMdhanane tarachoDanArA dezomAM paNa uMcanIcane vyavahAra barAbara hoya che ane e A karmanuM pariNAma che. - antarAyakarmanuM kAma vigha nAMkhavAnuM che. dhanADhaya heya, dharmane '' - 66.

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SPIRITUAL LIGHT. jANakAra haya, chatAM dAna na ApI zake, e A karmanuM phaLa che. vairAgya ke tyAgavRtti nahi rahete paNa dhanano bhoga na karI zakAya, e A karmane prabhAva che. hajAra prakAranA buddhipUrvaka prayAso karavA chatAM vyApAramAM phatehamaMda na thavAya, nukasAna veThAya, e A karmanuM kAma che. zarIra puSTa hevA chatAM udyama karavA purAyamAna na thavAya, e A karmanuM pariNAma che. karma saMbadhI Traka hakIkata kahevAI gaI. jevA prakAranA adhyavasAyo hoya che, karma tevA prakAranuM cikaNuM baMdhAya che, ane phaLa paNa tevuM ja cikaNuM bhogavavuM paDe che. karmanA bandhana samaye karmanI sthiti arthAt karmavipAka keTalA vakhata sudhI bhagavo joIe-e kAlane niyama paNa baMdhAI jAya che. karma baMdhAyA pachI tarataja udayamAM Ave, ema samajavAnuM nathI. jema bIja vAvyA pachI tarata pAka thatuM nathI, tema karma baMdhAyA pachI amuka kAla pasAra thayA bAda te udayamAM Ave che. udayamAM AvyA pachI karma kyAM sudhI-keTalo vakhata bhogavavuM joIe, ene niyama nathI, kAraNa ke karma-bandhana samaye karma bhogavavAne je kALaniyama baMdhAyelo hoya che, temAMthI paNa sadabhAvanAonA pramANamAM ghaTADe thaI zake che. karmanuM baMdhAvuM eka rItanuM hetuM nathI. keI karma atigADha baMdhAya che, jyAre koI karma gADha, kaI zithila ane koI atizithila, e - A ATha karmomAM jJAnAvaraNa, darzanAvaraNa, mohanIya ane antarAya e cAra karmo azubha che, aeva te pApakarma che. kAraNa ke jJAnAvaraNakarma jJAnazaktine dabAvanAra che. darzanAvaraNakarma darzanazaktine AcchAdana karanAra che. mehanIyakarma mehane upajAvanAra che; eTale A karma tattvazraddhAnamAM bAdhA nAMkhanAra che tathA saMyamamAM aTakAyata karanAra che ane antarAyakarma ISTaprAptimAM vigha nAMkhanAra che. A cAra karmo sivAya, zubha ane azubha e be prakAranA nAmakamanI aMdaranI azubha prakRtio, AyuSya karmamAMnA tiryaMcaAyuSya tathA naraka AyuSya, e be bheda, getrikamamAMnI nIcagotra prakRti ane vedanIya karmamAne asAta vedanIya prakAra-eTalA karmanA bhedo azubha hovAthI pApakarma che. vedanIya karmane sAtavedanIya bheda, zubhanAma prakRtio, uMcuM gotra tathA deva AyuSya ane manuSya AyuSya eTalAM karmo puNya karma che. 67

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adhyAtmatattvAlAka. rIte badhAya che. je kama atigADha baMdhAya che, tene jainazAstramAM ' nikAcita ' kahe che. A kama prAya: avazya bhegavavuM paDe che. bAkInAM karmAM zubha bhAvanAonA prabaLa vegathI bhAgavyA vagara paNa chUTI zake che. nirA , baMdhAyalAM karyAM bhAgavyA bAda je kharI paDe che, enuM nAma 'nija rA' che. A nirjarA e rIte thAya che-eka nirjarA te * mArAM karmAMnA kSaya thAo ' evI buddhipUrvaka karAtAM tapazcaryAM vagere anuSThAneAthI thAya che, ane khIjI nirjarA, kamaneA sthitikAla pUrA thayethI karmonuM svata: je kharI paDavuM thAya che, te che. pahelI nirAne ' sakAma nirjarA ' kahe che, jyAre khIjI nirjarAnuM nAma ' akAma nirjarA ' che. vRkSanAM phaLeA jema samaya upara svataH pAke che ane upAyathI paNa tene zIghra pakAvavAmAM Ave che, e pramANe ka, avadhi pUrNa thaye svataH pAkI jai kharI paDe che ane tapazcaryAM vagere tIvra upAyAthI paNa tene pakAvI kSINu karavAmAM Ave che. , sAkSa ** ,, " navamuM tattva meAkSa che. meAkSanuM lakSaNa " rAmAyo mokSaH athavA paramAnantro muttiH " e sUtreAthI 'samastakamAM kSaya athavA * saM karmAMnA kSayathI prAdurbhUta thatA parama Ananda ' e prakAre bAMdhavAmAM AvyuM che. meAkSanuM sAdhana-samyagnAna (Right knowledge) samyagdarzana ( Right belief ) ane samyak cAritra ( Right conduet) e* tripuTI che. e triveNIne samAgama kayethIja mekSa prApta thAya che. A viSaya vistRta che, mATe ahIM tenuM vivecana nahi ApatAM AgaLa muktinA viSayane prasaMga prApta thatAM e viSaya upara vizeSa avaleAkana karIzuM. * tr ', samyagdarzana - jJAna - cAritrANi mokSamArgaH 1 " caturvarge'graNI mokSo yogastasya ca kAraNam / jJAnadarzanacAritrarUpaM ratnatrayaM ca saH 68 "" --tattvAthasUtra, umAsvAti. .. ba -AAgazAstra, hemacandrAcArya.

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SPIRITUAL LIGHT. atIndriyapadArthAnAmapi sarvajJopadezAdhalambanena vizvasanIyatvamAhaarvAgdRzAM naiva parokSabhAvAH pratyakSadhIgocaratAM labhante / atIndriyajJAnikRtopadezaiH santo yathArtha pratiyanti kintu // 15 // ( 15 ) Super-sensual objects are ever beyond the power of perception of men with physical eyes but they are realized in their true nature by the righteous that are illumined by those that are endowed with superphysical knowledge. Notes-In this shloka a reference is made to Pratyaksha Praman. It is of two kinds according to the Jain Logic (1) The Samvyavaharic Pratyaksha is acquired with the aid of senses and mind. It is known also as Matijnana. (2) The Paramarthika Pratyaksha is purely intuitional knowledge i. e. acquired without the aid of senses and mind, and is of two kinds, limited and unlimited by time and space. Elevated Souls by the force of the teachings of the omniscient are able to know things beyond the powers of senses and mind, while ordinary people can not do so as their powers of perception are limited. From their inability to see things beyond the powers of senses and mind, they can not validly and legitimately infer their nonexistence. The nonperception of the bird fiying in the highest regions of the sky, does not justify one to conclude its nonexistence. One is not justified to infer the nonexistence of some stars because he does not see them even in full moonlight 69

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adhyAtmatatvAka. and also the nonexistence of his ancestors because he does not see them in his own lifetime. So, from above, men with limited perception are not justifled to impeach the validity of inference with regard to the existence of what is beyond the power of their senses and mind such as Soul, Karma, Rebirth, Emancipation, Merit Demerit &c. atIndriya padArtho para vizvAsa rAkhavo joIe ja pakSa padArtho, AvaraNayuktadaSTivALA lokonA pratyakSajJAnamAM AvI zakatA nathI, Ama chatAM paNa atIndriyajJAnadhArI (sarvajJa) purUSoe karelA upadezone AdhAre purUSe atIndriya padArtho upara vicArapUrvaka daDha zraddhA dharAve che. "-15 vyAkhyA:-- vAMcanAra daDhatAthI samajI zakyA che ke-AtmA, puNya, pApa ane paleka barAbara vidyamAna che. AstikonuM AstikapaNuM puNya, pApa Adi parekSatAnI mAnyatA upara AdhAra rAkhe che. kevalapratyakSa pramANa mAnavAthI tattvajJAnane mArga meLavI zakAto nathI ane AtmajIvana bahu kharAbImAM mUkAya che. kevala pratyakSapramANuvAdIne paNa dhUmanA darzanathI agni hovAnuM anumAna svIkAravuM paDe che. nahi dekhavA mAtrathI vastune abhAva mAno, e nyAyasaMgata kahI zakAya nahi. ghaNI vastuo hayAta chatAM dRSTigocaramAM AvatI nathI, ethI ene abhAva siddha thaI zake nahi. AkAzamAM uDeluM pakSI eTale uMce gayuM ke te najarathI dekhI zakAtuM nathI, ethI karI tene abhAva siddha thAya nahi. ApaNA pUrvajo ApaNAthI dekhAtA nathI, ethI, eo nahotA, ema kahevAne koI himmata karI zake nahi. dUdhamAM bhaLI gayeluM pANI joI zakAtuM nathI, ethI ene abhAva mAnI zakAya nahi. sUryanA ajavALAmAM tArAo dekhAtA nathI, ethI enuM nAstitva kahI zakAya nahi. AvAM aneka daSTAnta upara daSTi karavAthI koI paNa buddhimAnane evo nizcala vizvAsa thaI zake tema che ke 70 .

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SPIRITUAL LIGHT. saMsAramAM jema Indriyagocara padArtho che, tema IndriyAtIta (atIndriya) padArtho paNa avazya astitva dharAve che. pitAnuM ja anubhaveluM mAnavuM ane bIjAne anubhavela viSayo mAnavAja nahi, e vAta vyAjabI nathI. laMDana, perisa ane nyuyorka jevAM zahere jeNe dekhyAM nathI, e manuSya, te zaheranA vaibhavane anubhava karI AvelA keAI satyavaktA manuSyathI varNavatA te zaheranA vaibhavane mAnavA taiyAra na thAya ane tene pitAthI apratyakSa hovAnA kAraNe asatya TharAvavA taiyAra thAya, te e jema geravyAjabI che, tema, ApaNu-sAdhAraNa manuSyo karatAM anubhavajJAnamAM AgaLa vadhelA mahApurUSonA siddhAntane nathI dekhAtA" eTalAja mAtra hetuthI tara cheDI nAMkhavA, e paNa atyanta ayukata che, uparanI hakIkatathI e sAra nikaLe che ke puNya-pApanI pratyakSa kaLAtI lIlAone hRdayamAM utArI, saMsArarUpa mahAviSadharathI sAvaceta thaI AtmA upara lAgela maLane dUra karavA-caitanyane pUrNa vikAsamAM mUkavA kalyANasaMpanna mArge AtmAne joDavo joIe. dhIre dhIre, paNa mArga upara-kharA mArga upara gati karatA prANI sIdAta nathI ane kramazaH AgaLa vadhato jAya che, chevaTe sAdhyane pahoMcI vaLe che. e khullI vAta che ke adhyAtmanA viSayamAM AtmAnuM svarUpa jANavuM khAsa agatyanuM che. judI judI daSTie AtmasvarUpane vicAra karavAthI te saMbadhI zaMkAo TaLI jAya che, ane AtmAnI sAcI oLakhANa thavAthI tenA upara adhyAtmane pAyo mAMDI zakAya che. paraMtu A viSaya ativistRta che, chatAM te sambandhI ekAda bAbata upara TUMka avakana karI laIe - prathamataH keTalAka darzanakAre AtmAne zarIramAtramAM sthita nahi mAnatAM vyApaka mAne che, arthAta pratyeka zarIrane pratyeka AtmA AkhA jagane vyApta karI rahela che, ema eene abhiprAya che. e sivAya ema paNa eonuM mAnavuM che ke-jJAna, e AtmAnuM asala svarUpa nathI, * niyAyika, vaizeSike ane sAMkhe, 71

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adhyAtmatatvAka. kintu zarIra, Indriya ane mananA saMbandhathI Agatuka-utpanna thanAre te AtmAne avAstavika dharma che. A baMne siddhAntamAM jainazAstrakAro judA paDe che. pahelI bAbatanA sambandhamAM eo, pratyeka zarIranA judA judA AtmAne mAtra te zarIramAMja vyApI rahelA mAne che. teone abhiprAya evo che ke-jJAna, IcchA vagere guNe zarIramAM anubhavAtA hovAthI, te guNone mAlika AtmA paNa zarIramAMja hovo ghaTe che bIjI bAbatanA sambandhamAM, jJAna e AtmAne vAstavika dharma che AtmAnuM asala svarUpa che-AtmA jJAnamaya che, ema jainadarzananI mAnyatA che; aeva zarIra, Indriya ane manane sambadha chUTyA pachInI mukta avasthAmAM paNa AtmAne anantajJAnaprakAzamaya jainadarzanamAM mAnavAmAM Avyo che, jyAre keTalAka anya darzanakAre jJAnane AtmAne * je vastunA guNo jyAM dekhAtA hoya, te vastu tyAMja hevI joIe. ghaTanuM rUpa jyAM dekhAtuM hoya, tyAMja ghaTa hevAnuM ghaTI zake che. je bhUmibhAga upara ghaTanuM rUpa dekhAtuM hoya, te bhUmibhAga sivAya bIjI jagyAe te rUpavALe ghaTa hovo kema banI zake ? Aja vAtane hemacandrAcArya - " yatraiva yo dRSTaguNaH sa tatra kumbhAdivad niSpratipakSametat / -e zabdothI kathe che. A nyAya pramANe, AtmAnA lAgaNI, IcchA vagere guNo zarIramAMja anubhavAtA hovAthI te guNone svAmI AtmA paNa zarIramAMja-zarIrathI bahAra nahi-rahele siddha thAya che. 1 jJAnanI jema sukha paNa AtmAno asala dharma che. jema vAdaLAmAM sapaDAyele sUryane jaLahaLato prakAza paNa vAdaLAmAMthI jhAMkhe nikaLe che ane teja jhAMkhe prakAza, aneka chidravALo paDado lagAvelA gharamAM vadhu jhAMkhuM paDe che; ema chatAM "sUrya jaLahaLatA prakAzavALa nathI" ema kahI zakAya nahi; evI rIte AtmAne, jJAnaprakAza athavA vAstavika Ananda paNa zarIra-Indriya-mananA baMdhanathI ke karma samUhanA AvaraNathI pUrNarUpe na anubhavAya-jhAMkha anubhavAya-vikArayukta anubhavAya, te te barAbara banavA joga che, paraMtu ethI ema na kahI zakAya ke jJAna ane . Ananda e AtmAnuM asala svarUpa nathI.

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SPIRITUAL LIGHT. asala dharma nahi mAnatA hovAthI mukta avasthAmAM paNa AtmAne jJAnaprakAzamaya mAnI zakatA nathI. AtmAnA sambandhamAM anyadarzanakArothI judI rItanA jainasiddhAnta " caitanyasvarUpaH pariNAmI karttA sAkSAd bhoktA dehaparimANaH pratikSetra bhinnaH paugalikAdRSTavAMzcAyam' ". ---A sUtrathI spaSTa samajAya che. A sUtramAM AtmAne paheluM vizeSaNa "caitanyasvarUpavALo " ApavAmAM AvyuM che. arthAta jJAna e AtmAnuM asala svarUpa che. ethI-pUrva kahyA pramANe-nayAyika vagere judA paDe che. pariNAmI " ( navI navI peniomAM-judI judI gatiomAM bhramaNa karavAne lIdhe pariNAmasvabhAvavALe ) kartA " ane "sAkSAtA " e traNa vizeSaNathI, AtmAne kamalapatranI jema nirlepa sarvathA pariNAmarahita-kriyArahita mAnanAra sAMkhe judA paDe che. niyAyika vagere paNa AtmAne pariNamI mAnatA nathI. mAtra zarIramAMja vyApta " e arthavALA "dehaparimANu" vizeSaNathI, AtmAne badhe vyApaka mAnanArA vaizeSika-nayAyika-sAMkhe judA paDe che. zarIre zarIre AtmA judo e arthavALA pratikSetra bhinna e vizeSaNathI sarva zarIramAM ekaja AtmA mAnanArA advaitavAdio-brahmavAdio judA paDe che. ane chellA vizeSaNathI, pigalika dravyarUpa adaSTavALo AtmA batAvatAM karmane arthAta dharma-adharmane AtmAne vizeSa guNa mAnanArA taiyAyikavaizeSike ane karmane tevA prakAranA paramANusamUharUpa nahi mAnanArA vedAntI vagere vAdio judA paDe che. "the traNa niSNA " e sUtranI udaghoSaNA karanArAomAMnA keTalAko, tene game te artha karatA hoya, paNa khare artha te e samajAya che ke-" jagatanA dekhAtA tamAma padArtho vinAzI che, atae tene miththArUpa samajavA joIe. mAtra zuddhacatanyasvarUpa AtmAja ArAdhana karavA yogya che " A upadezamAM ghaNuM mahattva samAyeluM che. 1 vAdi devasUri pramANanayatattAlakAlaMkAra' nAmaka nyAyasUtranA sAtamA paricchedanuM pa6 muM sUtra. A mUlasUtragrantha kalakattA vizvavidyAlayanI ema. e. nI parIkSAmAM dAkhala thayelo che.

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adhyAtmatattvAlAka, anAdi mehavAsanAnA bhISaNu santApa zamAvavAne AvA upadeza ApavA prAcIna mahAtmAe agatyanA samajatA hatA. ' jaganA padArtho zazalAnA ziMgaDAnI jema sarvathA asata che' evA arthe ukata sUtrathI nikALavAmAM dhaNI naDatarA ubhI thAya che. e karatAM uparyuMkata bhAvArthaM ja yathArtha ane sanI anubhavaSTimAM utarI zake tevA che. dekhAtA khAdya padArthInI asAratAnuM varNana karatAM jaina mahAtmAe paNa tene mithyA ' kahI de che. ethI 'duniyAmAM vastutaH krAi vastuja nathI ' ema mAnavAnuM thA upara hAi zake ? saMsArane saghaLe prapaca asAra-vinAzI anitya che, e barAbara che, emAM kAinA be mata nathI. ane eja matalabane atAvavA jagat ' mithyA ' vizeSaNa ApeluM che; parantu ethI sarvAnubhava siddha jagane atyanta abhAva siddha thaI zake nahi. * have kanI vizeSatA tarapha lagAra joi jaie-- saMsAramAM bIjA jIvA karatAM manuSyA tarapha ApaNI najar jaladI paDe che. manuSyajAtinI sthitine ApaNane hamezAM paricaya hAvAthI tenI tarapha manana karatAM keTalIka AdhyAtmika bAbatamAM vizeSa spaSTa khulAsA thai zake che. jagamAM manuSyA e prakAranA che-eka pavitra jIvana gALanArA ane khIjA malinajIvana gALanArA. A aMte prakAranA manuSyAne paNa e vibhAgAmAM vheMcI zakAya che--sukhasampala ane ridra. ekandara manuSyAnA cAra vibhAgA thayA-1 pavitra jIvana gALanArA* dravyAdikathI sukhI, 2 pavitra jIvana gALanArA dravyAdikathI du:khI, 3 malina + jindagI gALanArA dravyAdikathI sukhI ane malina jindagI gALanArA dravyAdikathI du:khI. A cAre prakAranA manuSyo duniyAnI sapATI upara ApaNI najare arAbara dekhAi rahyA che. AvI vicitra sthiti hASAmAM puNya-pApanI vicitratA kAraNa che, e te AkhA saMsAra jANe che; parantu te vicitranA samajavAnuM kSetra bahu UMDuM che. chatAM eTaluM te avazya samajI zakAya che kee cAra prakAranA manuSyAne lane puNya-pApanA paNa cAra prakArA heAvA joie. ramatAve che-- A sambandhamAM jainazAstrakArA puNya-pApanA cAra prakAza AvI rIte * dharma sAdhana karanArA. + pApa karanArA, o 74

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SPIRITUAL LIGHT. 1 puNyAnubandhI puNya, 2 puNyAnubandhI pApa, 3 pApanubandhI puNya 4 pApAnubandhI pApa. puNyAnuSI puNya, janmAntaranA je puNyathI sukha bhogavatAM dharma tarapha lAlasA rahyA kare ane puNyanAM kArya tarapha pravRtti thatI rahe, evA puNyane 'puNyAnubandhI puNya' kahevAmAM Ave che; kemake A puNya A jindagImAM sukha ApavAnI sAthe jIvananI pavitratA thavAmAM paNa evuM sAdhanabhUta thai paDe che ke AgaLa janmAntarane mATe puNyane utpanna karAvI Ape che. puNyanuM anubandhI eTale sAdhana je puNya, te puNyAnubandhI puNyane artha che. arthAt janmAntarane mATe puNyasampAdana karI ApanAra je puNya, te puNyAnubandhI puNya che, puNyAnuansI pApa. janmAntaranA je pApathI du:kha bhogavatAM jIvana malina na thatAM dharma sAdhanane vyavasAya barAbara rahyA kare, evA pApane 'puNyAnubandhI pApa' kahevAmAM Ave che. kemake A pApa A jindagImAM garIbAi vagere duHkhA ApavA chatAM jIvanane pApI banAvavAmAM sAdhanabhUta na thatAM janmAntarane mATe puNya utpanna karavAmAM kAraNa bane che. puNyanuM anubandhI eTale puNyasAdhanamAM aTakAyata hi karanAra je pApa, te puNyAnubadhI pApaneA artha che. arthAt janmAtarane mATe puNya sAdhavAmAM harakata nahi karanAra je pApa, te puNyAnubandhI pApa che. pApAnuadhI puNya. * janmAntaranA je puNyathI sukha bhogavatAM pApanI vAsanAo vadhatI rahe ane adharmInAM kAryo thatAM rahe, evA puNyane pApAnubandhI puNya ' kahevAmAM Ave che. kemake A puNya A jindagImAM sukha ApavAnI sAthe jIvanane malina banAvanAra heAvAthI janmAntarane mATe pApane utpanna karanAra thAya che. pApanuM anubandhI eTale pApanI sAmagrI joDI ApanAr je puNya, te pApAnubandhI puNyanA artha che. at janmAntarane mATe pApa pedA karI ApanAra puNya, pApAtubandhI puNya che. 75

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adhyAtmatattvAlAka pApAnukhanI pApa. ' janmAntarasa`cita je pApathI garIbAi vagere duHkhA bhAgavavAnI sAthe pApa karavAnI buddhi chUTe nahi, adharmanAM kAryomAM pravrutti banI rahe, evA pApane ' pApAnubandhI pApa kahevAmAM Ave che, kemake A pApa A jindagImAM du:kha ApavAnI sAthe jIvanane malina paNa evuM banAve che ke, AgaLa janmAntarane mATe pApa nipajAvanAra thAya che. pApanu anubandhI eTale kAraNa je pApa, te pApAnubandhI pApaneA artha che. at janmAntarane mATe pApanA poTalA upaDAvanAra je pApa, te pApAnubandhI pApa che. saMsAramAM je rAjAe je gRhasthA sukhI che ane dharmayukata jIvana gALe che, te puNyAnubaMdhIpuNyavALA samajavA. je dAridrayanA du:khathI santapta che, chatAM dharmayukata jindagI gALe che, teo puNyAnuandhIpApavALA jANavA. je saMsAranA Ananda lUTI rahyA che ane pApamaya jIvana gALe che, te pApAnubandhIpuNyavALA che, ane je daridra duHkhI hAvA chatAM pApanA dhaMdhAmAM mazagUla rahe che, tene pApAnubandhIpApavALA mAnavA ,, lUTaphATa, prANivadha vagere pracaMDa pApanA dhaMdhAothI dhanavAn thai baMgalA baMdhAvI ezaArAma bhogavatA keTalAka manuSyAne joi keTalAka TUMkI najaranA mANasA kahe che ke- jIe bhAi ! dharmIne ghera dhADa che, pApa karanArAo kevI meAja mAre che, have kayAM rahyuM dharma karma " paraMtu A kathana kevuM ajJAnapUrNa che, e uparanI kasambandhI hakIkata samajanArAo sArI peThe jANI zakayA che. A jindagImAM bhale game teTalu pApa karAya ane tenI sAthe pUnA puNyathI bhale game teTalu sukha bhAgavAya, parantu paralokamAM pApAmAinuM rAjya nathI ke te badhu niSphaLaja havAmAM uDI jAya. prakRtinuM sAmrAjya ajaba che. tenAM bArIka tattvA agamya che. meAhanA adhArAmAM game teTalAM gAthAM mAravAmAM Ave, game tevI kalpanAe bAMdhI nirbhaya rahevAmAM Ave, paNa khUba yAda rAkhavuM joie ke prakRtinA zAsanamAMthI AI gunehagAra chUTayA nathI, chUTatA nathI ane chUTaze nahi. 76

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'adhyAtmaM lakSayati zuddhAsseervi pravidhAya lakSyamamUDhadRSTayA kriyate yadeva / adhyAtmametat pravadanti tajjhA nacA'nyadasmAdapavargabIjam // 16 // (16) The enlightened define Adhyatma as everything that is done clearly keeping in view (realising) the unsullied nature of Soul. Nothing besides leads to salvation. Notes-The word Adhyatma' is explained in the first Shloka. Only practices, directed with close attention to the realization of the unsullied nature of the soul are potent for spiritual emancipation. Generally people under the influence of Karma resort to such methods for securing their object of desire as would eventually launch them into disappointments * SPIRITUAL LIGHT. 66 gatamohAdhikArANAmAtmAnamadhikRtya yA / pravartate kriyA zuddhA tadadhyAtmaM agurjinAH " 11 apunarbandhakAd yAvad guNasthAnaM caturdazam / kramazuddhimatI tAvat kriyA'dhyAtmamayI matA AhAropadhipUjarddhigauravapratibandhataH / "3 01 bhavAbhinandI yAM kuryAt kriyA sA'dhyAtmavairiNI " adhyAtmA'bhyAsakAle'pi kriyA kApyevamasti hi / zubhaughasaMjJAnugataM jJAnamapyasti kiJcana 11 " " ato jJAnakriyArUpamadhyAtmaM vyavatiSThate / etat pravardhamAnaM syAd nirdambhAcArazAlinAm ~ mAhanA adhikAramAMthI mukta thayelAonI zuddha Atmatattvane uddezIne je zuddha kriyA pravartta che, tene jinadevA adhyAtma kahe che, :) 77 (8 46 "6 " " #1 //

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adhyAtmata sAleka and defeats. They only pay inportance to such means and things as would ultimately prove pernicious as they are dominated by lower impulses and carnal desires from a very long time. Hence they suffer miseries though in the midst of favourable surroundings, but if they try to shut their inner life from the attacks of external objects, surely they would begin to experience the dawn of inner light and would eventually experience Wisdom and Bliss. + apunabaMdhaka avasthAthI AdhyAtmika vartanane prAraMbha thAya che ane tenI pUrNatA cAdamAM guNasthAnamAM thAya che." AhAra, upadhi, pUja, mAnatikA vagere saMsArasambandhI AnandamAM laTTa banelAothI dharmanA dekhAvavALI je kriyA karavAmAM Ave che, te adhyAtmanI vairiNI che. " " adhyAtmanA prAthamika abhyAsakALamAM paNa zubha kiyA ane zubha jJAna amuka aMze avazya prakaTa thayeluM hoya che. " " e mATe eja sthira pakSa che ke-adhyAtma, jJAna ane kriyA e ubhayasvarUpa che; ane e adhyAtmanA mArgamAM kapaTarahita AcAra pALanArAo ja AgaLa vadhI zake che. " -ogIndra yazovijayajI adhyAtmasAra. + jyArathI mithyAtvane utkRSNasthitibandha thatuM aTakI jAya, tyArathI te avasthAnuM nAma "apunabaMdhaka" che, athavA tevI avasthAvALo prANI "apunabandhaka' kahevAya che. adhyAtmanI A prathama bhUmikA che. A sthiti upara AvelA prANImAM IrSA, deva, nindA vagere doSa jALa ghaNI narama paDelI hoya che. AtmayanI IcchA tene prabaLa hoya che. saMsAranA prapaMca upara tene udvega hoya che. sapurUSone pakSapAta ane deva-gurUnuM bahumAna karavA tarapha te abhirUcivALo hoya che. te anItie cAlatA nathI. AvI avasthAmAM pasAra thayA pachI ja sthibhedadAra samyakatva prApta karAya che.

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SPIRITUAL LIGHT. adhyAtmanuM lakSaNa--- " zuddha Atmatattvane barAbara lakSya upara rAkhI meharahita-tattva dRSTithI je kAMi karAya che, tene adhyAtmajJAnI purUSa! adhyAtma kahe che. mekSanuM sAdhana, A adhyAtma sivAya bIjuM kazuM nathI. "--16 vyAkhyA. A zlokamAM adhyAtmanuM lakSaNa batAvyuM che. adhyAtmane sarala artha athavA tenI vyAkhyA prathama zloka uparanA vivecanamAM joi gayA chIe. ApaNane pratyakSa jaNAya che ke saMsAranI gahana gati che, sukhI jIvAnA karatAM du:khI jIvAnuM kSetra heATuM che. Adhi, vyAdhi, zAka, santApathI lAka paripUrNa che. sukhanAM sAdhanA hajAra prakAranAM rahete paNa duHkhanI sattA zAnta paDatI nathI, tenuM kAraNa phakta ekaja che, ane te eja che ke saMsAranI durvAsanAethI ApaNe gherAi gayA chIe. vAsanAonuM khANu jeTalA pramANamAM vadhu hAya che, du:kha paNa teTalA pramANamAM vadhu anubhavavuM paDe che. vAsanA kaheA, avidyA kaheA, mAyA kahA, e badhuM ekaja che; eja saMsAra che; eja saMsAranA satApa che; ane eneja lIdhe sunitA, saputra, lakSmI ane Aregya vagerenI sArI rItanI sagavaDa maLavA chatAM paNu du:kho saMyoga khasI zakatA nathI. A uparathI samajI zakAya che ke du:khathI sukhate juduM pADavuM-kevaLa sukhabhogI thavuM, e kyAM sudhI duHsAdhya arthAMt kaThina kArya che. sukha-duHkhanA tamAma AdhAra manovRttie upara che. mahAna dhanADhaya manuSya paNa lAbhanA cakkaramAM krUsAvAthI bhAre duHkhI rahyA kare che, jyAre nina manuSya paNa santASavRttinA prabhAve mana upara udvega nahi rAkhatA hAvAthI sukhI rahe che. A viSe mahAtmA bhartRharinuM vAkya yathA bhAna karAve che ke " manasi ca parituSTe ko'rthavAn ko daridraH "? / A uparathI samajI zakAya che ke manevRttionA vilakSaNa pravAhaja sukha-duHkhanA pravAhanuM mULa che. ekaja vastu ekane sukhakArI hoya che, 79

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adhyAtmatavAlA. jyAre bIjAne te du:kha upajAvanAra thAya che. je padArtha eka vakhate jene rAcaka lAgyA hAya, teja padArtha khIjI vakhate teneja arocaka thaI paDe che. A badhuM zuM che ? manevRttionI vicitratAja. enAja upara sukha-duHkhanA AdhAra rahelA che, ane e uparathI e vastusthiti samajI zakAya che ke khAdya padArtho~ sukha-du:khanA sAdhaka nathI. rAga, dveSa ane meha e mananI vRttinAM pariNAmA che. e traNe upara AkhuM saMsAracakra kare che. e tridoSa *ne dUra karavA A zlokamAM batAvyA pramANe adhyAtmamArganA sevananI jarUra che. te trideSane zamAvavA adhyAtmazAstra sivAya kAI anya vaidyaka grantha nathI. parantu e vAtane peAtAnI jAtane anubhava thavA ke huM eka prakAre rAgI chuM' e bahu kina che. jyAM saMsAranA sukha-taraMgA mana upara aphaLAtA hAya, viSaya rUpa vijaLInA camakArA hRdayane AMjI nAMkhatA hoya ane tRSNArUpa pANInA dheAdhamAM AtmA bebhAna banI rahyo hAya, tyAM potAnA gupta rAga samajavA, e banavuM bhAre kina che. AvI sthitinA abhijJa jIvA ekadama adhaHsthita che. te sthitithI AgaLa vadhelA jIvA, je peAtAne tridoSAkrAnta samaje che-je peAtAne tridoSajanya ugra tApamAM sapaDAyalA mAne che ane te rAganA pratIkAranI zodhamAM utsuka che, tevAne adhyAtmamArganI bhUmikA durlabha rahetI nathI. adhyAtmanA viSayamAM avagAhana karanArane saMsAranAM mukhya e tattvA"je jaDa ane cetana che, te kharAbara samajavAnAM hoya che. jaDanuM svarUpa samajyA vagara cetananuM svarUpa samajAya nahi, ane cetananuM svarUpa samajyA vagara jaDanuM svarUpa samajI zakAya nahi; A mATe e ane tattva adhyAtmamAga mAM pragata thavAnA umedavAre e samajavAnAM che. * AtmA zI vastu che?' ' AtmAne sukha-duHkhanA anubhava kema thAya che?? AtmA poteja sukha-duHkhanA anubhavanuM kAraNa che ke kAi anyanA saMsargathI AtmAne sukha-duHkha anubhavAya che ? ' ' karmanA saMsarga AtmAne kema thai zake ? ' 'te saMsarga anAdi che ke AdimAna rAga, taiya ane meha e traNa doSone ' triSa ' sattA ApI che, 80

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SPIRITUAL LIGHT. 3 * . che ? ' * anAdi hoya, tA teneA uccheda kevI rIte thai zake ? svarUpa kevA prakAranuM che ? ' ' karmanA bhedAnubhedo kevI rIte che ? adha, udaya ane sattA kevI rIte niyamabaddha che ? A badhI bAbate adhyAtmanA bagIcAmAM viharavAnA abhilASIee jANavAnI che. A sivAya, adhyAtmanA viSayamAM saMsAranI asAratAnuM avalAkana karavAnI bahu jarUrIAta rahe che. judI judI bhAvanA dvArA meha-mamatA upara dabANa karavA taraphaja adhyAtma vidyAnuM lakSya che. karmanuM katA durAgrahanA tyAga, tattvazravaNanI utkaMThA, satAneA samAgama, sAdhu puchyAnI pratipatti, tattvazravaNa, manana, nididhyAsana, mithyAdRSTine vinAza, samyagdaSTinA prakAza, krodha, mAna, mAyA, ane lAbha e cAra kaSAyAne saMhAra, indriyAne saMyama, mamatAne parityAga, samatAneA prAdurbhAva, maneAvRttione nigraha, cittanI nizcalatA, dhyAnanA pravAha, samAdhine AvirbhAva, mahAdi karmonA kSaya ane chevaTe kevalajJAnano udaya tathA meAkSanI prApti, e rIte adhyAtmanI pragatinA krama adhyAtmazAstrAmAM varNavelA che. e vAta jANItI thai gai che keanantajJAnasvarUpa AtmA kanA sasane lIdhe zarIrarUpa adhArI kATaDImAM sapaDAyalA che. tathA karmanA sasanuM mULa ajJAnatA che, ane karmanA saMsarga AtmAne anAdi che, ema pUrve joi gayA chIe. vaLI e paNa jaNAI gayuM che ke AtmAnAM sukha-duHkha vagere pariNAmeA karmanAM AvaraNA upara avalaMbita che. A mATe e samajI rAkhavuM joie ke karmanA saMyogane pravAha anAdi chatAM tenA samUla kSaya karavA, eja parama purUSArtha che. jyAM sudhI AtmA mUdRSTivALA rahe che, tyAM sudhI te ' bahirAtmA ' kahevAya che, jyAre AtmAne tattvaSTinA vikAsa grAya che, tyAre te ' antarAtmA 'kahevAya che, ane jyAre AtmA uparathI sa`. AvaraNA nikaLI jAya che ane te sampUrNajJAnavALA bane che, tyAre te 'paramAtmA thayA kahevAya che. khIjI rIte, zarIra e * ahirAtmA ' zarIramAM rahelA caitanyasvarUpa jIva e ' antarAtmA * ane eja jIva vidyAthI muktapamazuddha-saccidAnandarUpa anelA ' paramAtmA ' kahevAya che, . * 11 81

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vAtmatatvA prakIrNaka updeshH| athAdhyAtmaviSayopadezanavaNArtha vAcakAn sambodhayati adhyAtmabhUmIbhRtaUrdhvabhAge dAyena yadyasti va ArurukSA / mahAzayAsta padizyamAnaM nibodhatedaM hRdayena tAvat // 17 // (17) O Nobleminded ones I grasp thoroughly the religious doctrines which are being propounded here if you ardently desire to reach the highest summit of Spiritual Knowledge. vAcake ne sabodhanamahAzayo ! adhyAtmarUpa parvatanA zikhara upara ArohaNa karavAnI je tamArI prabaLa icchA hoya, te prathama sAvadhAna thaIne A upadezane apaya 42 // !"-17 manuSyajanmano daurlabhyaM tatsArthakIkaraNopAyaM cAhamahIyasA puNyasamuccayena sampadyate matsyabhavo viziSTaH / sArthakyamenaM ca nayanti santaHsajjhAna-samyakacarite apaca // 18 // (18) ... The excellent human birth is the result of great accumulation of meritorious deeds. The wise turn their life to advantage by their righteous conduct and true Spiritual ( right ) Knowledge. manuSyajanmanI durlabhatA ane tene sArthaka karavAnA upAya: "mahAna puNyarAzinA udayathI viziSTa manuSyajanma prApta thAya che, 82.

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SPIRITUAL TIGHT. e manuSyajanmane sajjatA samyajJAna ane samyakcAritra vaDe sala kare che. "--18 vyAkhyA saMsAramAM manuSyane darajjo sahuthI uMcA gaNAya che. dharmazAakArA mAnavadehane bahu durlabha batAve che. AtmAnI samagra zaktine vikAsa-AtmAnA pUrNa prakAza meLavavAnuM kAi pazu sthAna hoya, te A manuSya dehaja che. muktipurImAM paheAMcavAnI TikiTa A manuSya jindagImAMja prApta karI zakAya che. zAstrakArA tyAM sudhI kahe che ke A manuSyajIvana kharekhara muktirUpa mahelamAM paheAMcavAne chelluM pagathiyuM che. AvA mahattvanA sarvazrepTa mAnavadeha prApta karavAne bhAgyazAlI banelAene peAtAnuM karttavya samajavuM bahu agatyanuM che. pazuo karatAM manuSyAmAM heTAmAM mhATI vizeSatA joie, to te eja che ke manuSyAmAM buddhi-vicArazakti rahelI che ke je pazuomAM nathI. AvI vizeSatA rahete chate paNa potAnA karttavyanA-manuSyane aMge rahelI phranA vicAra karavAmAM na Ave, te kharekhara e sthiti pazuttinI jema dayApAtra che. saMsAranA tuccha viSayeAmAM jeTalA Ananda manuSyane bhAse che, teTalA Ananda, viSThAmAM ramatA kIDA paNa bhAgave che; ethI manuSyajanmanI sAkatA zI thaI ? e vicAravA jevuM che. manuSyajanmanI sAkatA e vastu upara AdhAra rAkhe che. te e vastuo-buddhi ane karttavyapAlana che. buddhithI kartAvyAnI zodha karavAmAM Ave che, kemake buddhinA ajavALA vagara katta vyA para prakAza paDatA nathI ane kabyA samajyA vagara kartavyapAlana khanI zakatuM nathI. eka samaya e hato ke, bhAratavaSa mAM SaDjha nAnA pracAra nadInA pravAhanI jema vahetA hatA. eka khIjAnAM tattvajJAne paraspara virUddha rIte tattvacarcA phelAvatAM hatAM. e jamAnAnI asara haju lupta thai nathI. eka eka sampradAyamAMthI aneka phAMTAo nikaLelA joIe chIe, eka bIjAnA vizrva upadezA hajI paNa hindustAnamAM kAlAhala macAvI rahyA che. Aja kAraNa che ke je bhAratavarSe eka vakhate samRddha ane mahAn sukhI deza : hatA, te atyAre adhAtimAM mUkAyA che. dharmanA jhagaDAoe bhArata 83

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akhAtmatalAle varSanI pAyamAlI karavAmAM kaI bAkI rAkhI nathI. sampradAya vadhatA gayA, durAgrahanI jALa phelAtI gaI, dveSadAvAnala bhabhakate gaye, kATAkATInuM tephAna cAlavA mAMDayuM, ane ethI samAjonI evI chinna-bhinnatA thatI gaI ke jenA pariNAme atyAre bhAratavarSa zocanIya sthiti para AvI gayA che. je dharma saMsAramAM zAMti phelAvanAre che, je dharma judA judA samAjane sAMdhanAre che ane je dharma saMsAranA tamAma manuSyane aikyamAM joDanAre che teja dharmane nAme jhagaDAo thAya, lAThIyA uDe ane eka bIjA pAI mare, e kevI vAta ? je dharma paraspara mitra thaIne rahevAne upadeza Ape che ane je dharma paropakAra ane ahiMsA pALavAnuM pharamAve che, eja dharmane hathiyAra banAvI paraspara laDI maravuM, lAkhokareDe rUpIyA barabAda karavA ane tana-manane TheghadAvAnalamAM hemI devuM, e kevuM DahApaNu. tyAre zuM manuSya jIvananI sArthakatA dharmayuddha karavAmAM samAyelI che ? manuSyajanmanI saphalatA eka bIjA samAjanI nindA karavAmAM rahelI che ? mAnava dehanI caritArthatA eka bIjA dharmavALAone halakA pADavAmAM manAyelI che ? nahi, nahi, AvI rItanI dharmane nAme thatA unmatta bhAvanA koI paNa dezane mATe IcchavA joga nathI. unmatta bhAvanAne badale sahadayatAne sthAna ApavuM joIe. duniyAmAM bhale seMkaDo saMpradAya vA lAkhe-karaDe phirakAo cAlyA kare, ethI sahRdaya manuSyane kayAMI paNa saMkucita thavAne prasaMga AvatuM nathI. dareka tatva ke dareka dharmazAstranuM nirIkSaNa karavuM; eja buddhimAnano dharma che. madhyastha dRSTie ane jIjJAsu buddhie kaI paNa pustaka vAMcavAmAM sahadayane phAyadeja rahele che. yAda rAkhavuM joIe ke sarvanA sarva viSayamAM samAna vicAre. kadApi thayA nathI ane thatA nathI. e uparathI kahevAnI matalaba e ke matabhedanI jagyAe paNa zAMtipUrvaka-premapUrvaka vicAra kare ane buddhinI Apa-le karavI, eja sahRdayatAnuM lakSaNa che. pitAne siddhAnta sahue mAnavaja joIe evI rajIsTarI kAI karI lAvyA nathI. dareka manuSya ke dareka samAja pitAnA vicAra-siddhAMta raju karavAne hakadAra che, paNa te vicAre ke siddhAntane nahi mAnavAvALAo upara vaimanasya

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SPIRITUAL LIGT. karavuM, e kharekharI rIte sahadayatAthI bhAgavA barAbara che, eTaluM ja nahi paNa e bhayaMkara guhe che. astu. . prastuta lekamAM kahyA pramANe manuSyajindagInI sArthakatA be ta upara AdhAra rAkhe che. te be ta-samyajJAna ane samyakracAritra che. AtmatatvanI oLakhANa karavI, e samyakajJAna che. bIjA zabdomAM, AtmA ane karmanuM vivekajJAna, eja samyajJAna che. saMsAranI kaleza jALa jyAre AtmAnI ajJAnatA upara AdhAra rAkhe che, te pachI te ajJAnatAne dUra karavAnuM sAdhana, AtmasvarUpanA jJAna sivAya bIjuM hoI zake kharuM ? yathA buddhi, yathAzakti AtmasvarUpano paricaya kare, e prathama kalyANakAri sAdhana che. jANavAnuM phaLa pApakarmothI haThavuM, e che; enuM ja nAma samyakSyAritra che. jANyA pachI kriyAmAM mUkavAnI jarUra che. kriyAvagaranuM jJAna kula sAdhaka thaI zakatuM nathI, e vAta dareka samajI zake che. pANImAM taravAnI kriyA jANavA chatAM paNa te kriyA karavAmAM na Ave, to pANImAM tarI zakAtuM nathI; e mATe jJAnanA jeTalI ja kriyAnI jarUrIyAta che, ataeva zAstrakArane e udghoSa che ke "sANAnaziyA mo." je manuSya phakta jJAnane ja pakSapAtI che, te zuSkajJAnI che, ane je, phakta kriyAne ja AdhAra laIne beTho che, te kriyAmUDha che. kriyAne jJAnanI jarUra che ane jJAnane kriyAnI jarUra che. jJAna vagaranI kriyAvALo mANasa, aMdha che ane kriyA vagaranA jJAnavALo, pAMgaLo che. pAMgaLo mANasa jema gharamAM Aga lAgelI jue che, paNa tyAMthI nikaLI zakate nathI, tema AMdhaLe mANasa paNa cAlavAne samartha hovA chatAM, dekhI zako nahi hovAthI Aga lAgelA gharamAMthI nikaLI zakato nathI. Aga lAgelA gharamAM sapaDAyelA A baMne je eka bIjAnI madada na le, to agnithI bacavA pAme nahi, e mATe e baMnene eka bIjAnI sahAyatAnI pUrI jarUra che. AMdhaLAnA khabhA upara pAMgaLo bese ane pAMgaLAnA kahevA pramANe AMdhaLo cAle, te teo baMne Aga lAgelA gharamAMthI nikaLI zake che. A pramANe prastutamAM joIe te jJAna e dekhatuM chatAM pAMgaLuM che ane kriyA gati karanArI chatAM AMdhaLI che. AvI sthitimAM jJAna je kriyAnuM avalaMbana le ane kriyA, jJAna upara AdhAra rAkhe, te 65

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-adhyAtmatattvAlako te baMne unnata thaI zake che, anyathA te baMnenuM pariNAma adha:pAta. thavA sivAya bIjuM Ave ja nahi. ghaNI vakhate jovAmAM Ave che kejJAnavALe kriyAvALAne nirje che ane kriyAvALe jJAnavALAne nirje che; paNa A tadana geravyAjabI hakIkata che. jJAnavALAe kriyAvALAnA priyAguNane grahaNa karavA tarapha lakSa ApavuM joIe ane kriyAvALAe jJAnavALAne jJAna guNa prApta karavA lalacAvuM joIe; Ama thavAthI eo baMnene jIvana nirmaLa thaI zake che. jJAnavALAe kriyAvALAnI nindA karatI vakhate dhyAna ApavuM joIe ke-" tAre pitAne zuM kriyAnI jarUra nathI ?" temaja kriyAvALAe jJAnavALAne tarachoDatI vakhate samajavuM joIe ke" tAre pitAne zuM jJAnanI jarUra nathI ? " AvI rIte guNagrahaNa karavAnuM vyasana pADavAmAM Ave, te kahevuM joIe ke guNonI khAmI jaladI pUrI thaI jAya ane dhAmikajIvana sAMgopAMga siddha thaI zake, emAM lagAre sanDehane avakAza nathI. ' uparanI hakIkatathI e samajI zakyA chIe ke jJAna ane kriyA, e baMnenuM sAhacarya keTaluM jarUranuM che. "jJAnArI zaruM viratiH " e sUtrathI paNa jJAnanuM phaLa virati, arthAta uttama cAritra batAvavAmAM AvyuM che. uttama cAritrathIja jJAnanI saphalatA che. caritranI nirmalatA vagara jJAna, ajJAna che. be piDAothI cAlanArA rathane jema bane piDAMonI jarUra che, ane baMne paiDAM hoya to ja te cAlI zake che, tema jIvanarUpa zakaTane mATe jJAna ane kriyA, e baMne piDAonI jarUra che, ane e baMne piDAM heya, te ja te pragatizIla thaI zake che. amuka gAmanA rastAne jANavA chatAM paNa te raste cAlavAmAM na Ave, te te gAme pahoMcatuM nathI, e sahu jANe che. evI ja rIte mekSane mArga jANavA chatAM te mArge cAlavAmAM na Ave, te mokSane pahoMcI vaLAya nahi, e dekhItuM che. jJAnIne paNa samaya upara karavA gya kriyA karavAnI jarUra rahe che. jema prakAzarUpa dIpaka tela vagerenI apekSA rAkhe che, tema jJAnarUpaprakAzavALA jJAnIne avasaragya anuSThAne karavAnI apekSA barAbara rahe che. jema mukhamAM koLiA nAMkhyA vagara peTa bhazatuM nathI, tema bAhya kriyAo-anuSkAnA AcaraNa vagara AtmatinA mArgamAM vadhI zakAtuM nathI. 86.

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SPIRITUAL LIGHT. je saMdhyA, vandana, pUjana vagere zarIrathI thatI dhArmIika kriyAAne nirUpayogI samajI pAlana karatA nathI, teee te kriyAone nirUpayogI nahi batAvatAM, te kriyA nahi karavAnuM kAraNa potAnI sustI ke potAnA pramAda batAvavA joie. peAtAne pramAda DhAMkavAnI khAtar dhArmika kriyAne nirUpayogI rAvavI, e geravyAjakhI che. jo anAva yathArtha rIte kriyAmAne sAdhatA na heAya, te tevA vate kriyAnA mArga barAbara samajAvI te mArgomAM sthira karavA joie, paraMtu ene kriyAnI nirUpayogitA batAvIne kriyAthI bhraSTa karavA, e te vadhAre paDatuM kharAma che. je bicArAe saMsAranAM kAryAMthI nivRtta thaIne dhArmika ( bhale azuddhaja ) kriyAmAM pravarte che ane eTalu AlaMbana rAkhe che, tevAone eTalA AlaMbanathI paNa patita karavA, e kAI rIte icchavAjoga nathI, azuddha kriyAmAM paNa vacana ane zarIra tA niyamaad hAvAthI tenAthI thatuM pApa cokhkhI rIte aTakI jAya che; tA eTalA lAbhathI paNa teone vaMcita karavA mATe jeone upadeza kriyAne anupayeAgI TharAvavAne che, teoe kharekhara peAtAnI e bhrAntithI sAvaceta thavuM joie che. azuddha kriyA jo icchavA joga nathI, te te azuddha kriyAne zuddha rUpamAM mUkavAnA upadeza na karatAM tene mUlathI uDAvI devI, e paNa ivAjoga nathI. jema sAMsArika kharAba kriyAethI mana upara kharAba asara thAya che, tema dhArmika kriyAethI mana upara sArI asara-game teTalA pramAmAM-thavIja joie, e nyAyasiddha ane anubhavasiddha hakIkata che. peAtAnA AcAre pALavA, potAnAM niSkRtyo na cUkavAM ane potAnI kriyAe AdaravI, e manuSyatvane aMge khAsa ja che. AdhyAtmika jIvana prApta karavA mATe AcArA ane anuSThAneA bahu agatyanAM che. vasiSTha smRtinA chaThThA adhyAyamAM trIjA zlokanuM caraNa che ke--" AvAhIna na punanti vedAH arthAt AcArarahitane vedo paNa pavitra karI zakatA nathI, khIjA zabdomAM vedene jANakArI paNa yadi kriyAhIna hAya, tA te apavitra che A uparathI joi zakAya che ke-kriyAmAnI keTalI AvazyakatA che ?. ucca keATI upara AvelAne eThAM emAM zubha bhAvanAo karatAM-zubha bhAvanAomAM AgaLa vadhatAM ucca (6 87 ""

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adhyAtmatavAlAka, prakAranI zubha bhAvanAomAM tIvra ekAgratA prApta karatAM karmAMnAM AvaraNA kSINa thai jAya che ane kevalajJAna prakaTa thAya che, e vAta tadna yathA che; parantu ethI kriyAmArganI nirakatA siddha thatI nathI, kemake kriyAmA evI ucca kATi upara prApta thavAnuM sAdhana che. jeone upara kahyA pramANe bhAvanA karatAM karatAM kevalajJAna prApta thaI gayuM hAya che, teone tevI uccakATInI lAyakAta kyAMthI prApta thai, te vicAyu ?; hakIkata ema che ke--e jindagImAM ke bhUtakAlika jindagImAM eoe kriyAmA te khUba siddha karyAM hatA, ane ethIja evI yeAgyatA teo prApta karI zakayA hatA ke jethI teonA AtmA uparanAM AvaraNA zithila thai gayAM hatAM, ane enuMja e pariNAma AvyuM ke zubha bhAvanAomAM AgaLa vadhavAnuM teone sugamatA bhareluM thaI paDayuM, ke jethI teo kavalajJAna prApta karI zakyA. juo ! keTalI badhI kriyAmAganI agatya ?. ,, keTalAMkA kahe che ke--" bAhya kriyAomAM thatI zarIranI mahenata upara jo dharma ke puNya manAtuM hoya, to, majUra leAkrA ethI paNa vadhu sakhta mahenata karatA hAvAthI teone vizeSa dharma prApta thavA joie ? ' parantu ema kahenArAoe yAdRzI bhAvanA tAdRzI siddhiH " bhe sUtrAnusAra 'bhAvanA pramANe siddhi thAya che ' e vAtane dhyAna upara mUkavI joie. paisA meLavavA mahenata karanAra majUranI mahenatanuM phaLa paisA maLyAmAMja samApta thAya che, jyAre dhama prApta karavAnI icchAe bAhya kriyAo karanArane kaMI nahi, kaMI nahi te, tevI pavitra icchA ane tene amalamAM mUkyA pUratuM te puNya avazya prApta thavuM joie; ane kriyA karavAnA vakhatamAM saMsAranI mAyAnuM phAna aTakavA jeTalI pApanivRtti avazya thavI joie. ' hRdayabaLane jagADavA ane bhAvanAone sthira karavA mATe khAdya kriyAonI AvazyakatA che. pramAdane dUra karavA ane guNAmAM vadhavA mATe kriyAo upayAgI che. AcArA ane kriyA upara cAritrane Ada khanavAnu rahyuM che. AdabhUta cAritranA umedavAre, kriyAone cAritra sauce dhaniSTa sabandha samajIne kriyAmArga upara kharAkhara ArUDha rahevuM joieN. tyAreja sabhyajJAnane samyak cAritranuM sAhacarya thavAthI AdhyAtmika unnatimAM 88

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SPIRITUAL LIGHT. tehamaMda thavAze. mohaH zarIradvArA kezamUlam - prAptAnyanantAni vapUMSyanena jIvena mohana vazIkRtena / mohasya sactve khalu dehalAbho dehe ca labdhe punarugraduHkham // 19 // janmakSaNe vArdhakasaMgame ca paJcatvakAle niyataM hi duHkham | rogAdijAtAni punaH kiyanti duHkhAni meyAni bhavAmburAzau // 20 // dehAnta rAnAgamanAya tasmAd nighnanti mohaM munayaH prayatnaiH / moho hi saMsAramahAlayasya stambhaH samastA'sukhavRkSabIjam // 21 // (19) The phenomenal Soul being overpowered, ignorance takes innumerable births; infatuation leads to the attainment of bodies from which proceed unbearable miseries. (20) Troubles attendant upon birth, old age, and death are inevitable, but who can recount the perils arising from disease in this ocean of worldly life? (21) Consequently to avoid the recurrence of birth the sages destroy illusory attachment with great. efforts because it (only) is the root of all sufferings and the main prop of this gigantic world-building. 89 12

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mAha zarIradvANa klezana' mULa che-- para mAhane vazIbhUta thayelA A jIve keTalAM zarIrA dhAraNa karyAM ? e kahI zakAya tema nathI. arthAt A jIva ananta zarIrAne dhAraNa karI cukyA che. Ama thavAmAM kAraNa, meAhAdhInatA sivAya khIjuM kazuM nathI. mehanI sattAthIja zarIramAM sapaDAvuM paDe che ane zarIranA andhanathIja ugra duHkhA bhAgavavAM paDe che. "--19 * adhyAtmatavAlAka << janmasamaye, vRddhAvasthAmAM ane maraNu vakhate avazya du:kha anubhavAya che. e sivAya Adhi, vyAdha, upAdhi, zAka, santApa vagere keTalAM duHkhA gaNavAM joie ?. kharekhara sa MsArarUpa mahAsAgaramAM duHkhanI avadhi nathI. "--r '' " saMsAra aparimitaduHkhavALA che, e mATe duHkhanA kAraNabhUta zarIranI punaH prApti na thAya, e uddezathI mahAtmAe vividha prayatna vaDe mAhane haNe che; kAraNa ke saMsArarUpa mahelanA kAi paNa staMbha hAya, te te meha che ane samagra duHkharUpa vRkSanuM khIja kAi hAya, to te paNa e mAhaja che. "21 vyAkhyA. zarIra e prakAranAM che--eka, khAdya-dRSTigocara thatuM sthUla zarIra ane khIjAM Abhyantara adazya zarIra. A ane zarIrA saMsAramAM rahetA tamAma prANione hAya che. A zarIrAnA pravAha anAdi kAlathI cAlyA Ave che. khAdya ( sthUla ) zarIranuM kAraNa Abhyantara zarIra che, jene ' liMga ' zarIra paNa kahe che. A zarIra eka kSaNa paNa saMsArI jIvathI alaga thatuM nathI. je vakhate prANI maraNa pAme che, te vakhate tene eka dehathI chUTIne khIjA dehamAM pahAMcatAM, AMkha mIMcIne ughADIe teTalA vakhatathI paNa ghaNAja oche je vakhata lAge che, teTalA atisUkSma kSaNamAM AtmAne sthUla zarIrane saMbandha hetA nathI, jyAre te vakhate paNa sUkSma zarIra tA sAtheja lAgeluM hAya che. jaina zAstranI prakriyA upara dRSTipAta karatAM Apane mAlUma paDe 90

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SPIRITUAL - LIGHT. che ke-zarIranA pAMca prakAre batAvyA che. te pAconAM nAma-dArika, vaikriya, AhAraka, tejasa ane kAmaNa che. dArika zarIra, manuSyopazuo-pakSio vagerene maLeluM ApaNe joIe chIe. vaikriya zarIra svargamAM rahetA devatAo tathA narakamAM rahetA nArakene hoya che. A zarIra evI zakti dharAvanAruM hoya che ke ene meTuM, nAnuM, ThIMgaNuM, gheLuM, kALuM vagere aneka vicitra rUpAntaromAM mUkI zakAya che. tathAvidha puNyazAlI manuSyone paNa AvuM (vaikriya) zarIra prApta thaI zake che. AhAraka zarIra gIzvarene hoya che. A zarIrano prabhAva adbhuta che. jyAre yogIzvarene atigUDha-atIndriya viSayamAM sarvajJa devathI khulAso karavAnI jarUra paDe che, tyAre teothI vicitra prakAranA divya paramANupujanuM pUtaLuM (je "AhAraka zarIra" kahevAya che ) banAvavAmAM Ave che ane te zarIra dvArA teo sarvajJa deva pAse pahoMcI pitAnI jijJAsAne khulAso kare che. tejasa zarIranuM kAma AhArane pacAvavAnuM che. A tejasa zarIra bIjuM kAI nahi, paNa te ApaNA peTanI aMdara rahele jaTharAnala che. kArpaNu zarIra kama dravyonA samUharUpa che. te AtmAnI sAthe atigADha saMbaddha che. uttama zarIra prApta thavuM, e puNyanuM pariNAma che ane kharAba zarIra maLavuM, e pApanuM pariNAma che, paNa e samajI rAkhavuM joIe kepuNya ane pApa athavA sArUM yA kharAba zarIra, e baMne baMdhanarUpa che. bhale pachI puNyane athavA uttama zarIrane senAnI beDI kahe, ane pApane athavA kharAba zarIrane leDhAnI beDI kahe paraMtu e senAnI beDI ke lehAnI beDIthI thatuM baMdhAI javAnuM phaLa te biskUla sarakhuM che. Aja mATe mumukSuo zarIrathI rahita thavAnA umedavAra hoya che, ane eja mATe teone prayAsa cAle che. moha, e saMsArarUpa vRkSanuM bIja hovAthI zarIranAM kAraNe moha upara AdhAra rAkhe che. mehane saMpUrNa kSaya thavAthI tamAma karmacALa atyanta DhIlI paDI jAya che, tyAM sudhI ke te karma jALa, prakAzita thatA AtmAnA kaivalyajJAnane lagAre aTakAvI zakatI nathI. je jindagImAM mehane samUha nAza thAya che, te jindagI zarIrane mATe chellI gaNAya che. te jindagInI samApti sAthe ja zarIrane saMbadha samApta thAya che. A uparathI prastuta zlekamAM kahyA pramANe-zarIranI prAptine AdhAra meha upara rahele spaSTa samajI zakAya che.

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jIryAtmavAda du:kheAnuM kAraNa zarIra che, e vAta udhADI che. mAthuM dukhavuM, AMkha AvavI, dAMtAmAM pIDA thavI, gaLAmAM dukhAvA upajavA, chAtImAM darda thavuM, peTamAM sthULa AvavuM, khada, bhagaMdara, prameha thavA, dama caDhavA ane e uparAMta kSayarAga, tAva, kAlerA, marakI, temAniyA inphluenjA vagere rAmAnAM apAra du:khAkta zarIra upara AdhAra rAkhe che. zarIra game tevuM sundara ane majabUta hoya, paNa te rAgAnuM ghara che, emAM zaka nathI. vajra jevA majabUta zarIravALA, ke jeonI hAka medhanI pratidhvaninI jema gAjatI hatI, tevA paNa vyAdhiothI bacavA pAmyA nhAtA. teonAM pahADa jevAM zarIra paNa roganA humalAothI chinnabhinna thai jatAM hatAM. garbhAvasthA, janma, jarA ane maraNa e dhAra upadravA zarIrane aMge rahelA che. zAstrakArA garbhAvasthAmAM je duHkha hAvAnuM batAve che, te du:kha, zarIranI tamAma rAmarAjI upara garama garama tapAvelI sAya bhAMkI devAthI thatA duHkhathI paNa kyAMi adhika che. ane ethI paNa kAMi adhika du:kha, janma samaye hAvAnu khatAvyuM che. janmanA duHkhathI maraNu avasthAnuM du:kha ananta gaNuM che. jyAre Ama hakIkata che, to pachI kANu sahRdaya, saMsArane duHkhapUrNa na mAnI zake ? kANu DAhyA manuSya sa MsArane sukhapUrNa samajI zake ?. Aja hetuthI prAcIna maharSie saMsArane asAra kahetA AvyA che. parantu saMsArane asAra samajIne suDha muMDha esI rahevAnuM nathI. saMsArane asAra samajanArAoe pAtAnA jIvanane sustI ane pramAdamAM pheMkavAnu nathI. yAda rAkhavuM joie ke--saMsAramAM Ananda mAnanArAone jeTalA purUSArtha phAravavAnA che, tethI kyAMI adhika purUSA, saMsArane asAra samajanArAoe phAravavAnA che. hRdayabalanI khIlavaNI ane zArIrikIya sphuraNamAM saMsArane asAra samajanArAe jeTalA AgaLa vadhe che, teTalA AgaLa vadhavAne, saMsArane sArapUrNa samajanArA azakta che. AvuM kaMi kAraNu ?, hA, eja ke saMsAranAM viSayasukhA tarapha tRSNArahita thayelAone kAi prakAranA aMgata tuccha svArtha rahetA nahi hAvAthI vizvanI sevA karavAmAM jeTalA AtmabhAga te ApI zake che, teTalA AtmabhAga saMsAramAM ramanArAo ApI zake nahi, jemane pAtAnA zarInI 19

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SPIRITUAL LONT. darakAra nathI, jeone rasAsvAda, eza-ArAmanI lAlasA nathI ane jeonAM hRdaya vizvanA kalyANanI udAra bhAvanAothI uchaLI rahyAM che, tevA nispRhI mahAtmAo kharekhara saMsArane asAra samajanArAonI paMktimAMnA kahevAya che, ane e pitAnA AtmAne unnata banAvavAnI sAthe sAthe jagatanA AtmAone unnata banAvavAne prayatnazIla hoya che. batAvo ! Avo ucca koTIno purUSArtha saMsAramAM ramaNa karanArAothI thaI zake kharo ?. bAyaDI-chokarAMnI cintA, gharabAranuM ghasarUM, paisA TakAnI phikara vagere aneka AphatanI vacce pasAra thavuM, eja keTaluM muzkelI bhareluM che ? AvI muzkelIomAMthI DokuM bahAra kADhI jagatanI sthitinuM avalokana karavuM, eja jyAre kaThinatAvALuM che, te pachI jagatanI sevAne mATe bahAra paDavuM, enI te vAtaja zI karavI ? A zlekamAM mohanI bhISaNatA ane zarIranI duHkhapUrNatA batAvyA uparathI eja sAra kheMcavAnuM sUcavAya che ke mehanI ceSTAo ane zarIrane papALI rAkhavAne vyavasAya, pitAnA ane pArakAo upara samabhAva rAkhavAmAM ane samAna dRSTithI sarvanI sevA karavAmAM aTakAyata karanAra che; e mATe jagatanI sevAnuM mahata puNya meLavavA IcchanAre te meha ke tevI viSayalubdhatAne ochI karavA prayatnazIla thavuM. saye doSA mohamUlA ilyAha pa doSA: kamati pATu boya nAre nahitaramavAra.. ismevamadhyAtmavacorahasyaM vivekinazcetasi dhArayanti // 22 // (22) Delusion is the source of all vices; the former being destroyed, the latter cease to develop; so the wise ( always ) bear in their minds this-the secret of spiritual knowledge. Notes--The word, Moha, has various significa.

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adhyAtmatavAlAka tions as ignorance, delusion, insensibility, attachment, illusion, desire, false hope and forgetfulness etc. It is the source of passions and emotions. Its predominance obstructs the right path of conduct by interfering with the process of belief, reasoning and discrimination. People under its strong influence and power do acts which keep them away long from the unfoldment of their true spiritual nature-and thus they are doomed to inevitable births and deaths in this world (Sansar) and also to consequent miseries and troubles. The building of aerial castles without their substance and and the consequent appearance of multiplying forms owes their origin to delusion (Moha ). The objects of our long cherished hopes and desires like charming pills with a coating of sweets but full of deadly poison within, appear under the influence of deluson as true and substantial, but they vanish like flashes of lightning; so the aspirant after salvation (Moksha) should direct all his efforts towards the acquisition of right knowledge. It is possible only by the elimination of attachment and repulsion, the rootcauses of the transmigratory condition of the Soul. The real unfoldment of the spiritual nature then begins to dawn. When Moha is entirely destroyed the true and perfect knowledge hitherto veiled under the Karmic dirt becomes manifest in effulgence-the true object and aim of all religions and morality. sarva doSAnu` mULa mehu---- " dareka prakAranA doSo meAhathI janma pAme che. mAhanA nAza thayethI kAi doSatA pracAra rahetA nathI. adhyAtmazAstranuM rahasya bIjuM kaMi vadhu 94

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SPIRITUAL LIGHT. na TUMDhatAM ATaluM ja yAda rAkhavuM basa che. vivekI manuSyanA hRdayabhavanbhaaN // 242yane hamezAM sthAna bhane hAya che."-22 mohasya pariNAmamAhasaMsArabhogA vividhA anena jIvena bhuttA bahuzo mhaantH| tathApyatRpto jaDabuddhireSa tRptyai nRbhAgeSu viceSTate hI ! // 23 // (23) The phenomenal Soul has enjoyed many times various kinds of worldly pleasures; still one is surprised to find this unsatiated fool, foverishly hankering after worldly enjoyments. Cf:--The more he drinks, the more he wants to drink, till at last he dies of drinking it. Arabic Proverb, mehanuM pariNAma- A prANIo aneka prakAranA moTA moTA sAMsArika bhego anekavAra bhagavyA che, te paNa te mUbuddhine tRtine anna AvyuM nathI, ane have manuSyajindagInA bhogemAMthI tRpta thavAne phAMphAM mArI rahyo che. kevI mehanI vAta ? ".-23 svargIyabhogebhyo'tRptasya manuSyabhogebhyastRptipUraNecchA kIdRzI ?riktIkRte'pyambunidhau nipIya tRSA na yasyopazamaM prayAtA / tRNAgrabhAgasthitavAribindupAnena tRptiM kimasau labheta ? // 24 // (24) When his thirst has not been quenched, even though he has drunk. and exhausted the whole ocean,

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adhyAtmatavAle. can be over be satisfied with a drop of water standing on the top of a blade of grass ? pti thaI zake kharI?-- A samudra pAna karIne khAlI karyA chatAM paNa jenI tRSA zAnta na thaI zakI, te manuSya tRNanA agrabhAga upara rahela jaLabindu pIvAthI zuM tRpta thaI zake khare ? "--24 arthAta jema samudra pI javA chatAM tRSAnI pUrNa zAtine nahi prApta thayela mANasa, tRNanA agrabhAga upara rahela jaLabinduthI tRpti pUrNa karI zakatuM nathI, tema viSayabhoge anandazaH bhogavyA chatAM paNa jyAre A prANI tRpta na thaye, te manuSyanA A tuccha bhogothI zuM te tRpta thaI zakaze ? moharUpAM tRSNAM nivedayatinavA navecchA satataM janAnAM prAdurbhavantI sklmtiitaa| kartavyakAyau~ghasamAptiratra nAstyeva tRSNA'skhalitapracArAt // 25 // (25) It is a matter of general experience that fresh desires always spring up in the hearts of men; on account of the ceaseless flow of desires there is positively no break into human activities. The author now describes the potent influence of desires and feelings. With the growth of human experience the feeling aspect of consciousness becomes more and more complex. For a healthy mental growth, emotions must be kept under proper control otherwise they rapidly advance and involve Jiva in a

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SPIRITUAL LIGHT. maze of efforts for objects apparently blissful. Due self-restraint trains the mind to observe equanimity amidst the fleeting pleasures and pains of this world. It is again a matter of daily experience that self-restraint brings a longer term of life; moreover the tranquillity and happiness derived from selfless activity are incomparably superior to those from selfish motives. It is therefore desirable that one should exert himself diligently for the conquest of his restless mind. It is well said " Govern yourself before you govern others, or "Govern your mind, "" lest it governs you. mAharUpa tRSNA kevI che ?-- sahu kAine anubhavasiddha che ke manuSyAne hamezAM navI navI icchAo jAgRta thAya che. A kAne prabhAva ?, tRSNAneA. tRSNAnA pracAra nahi rAkAte hAvAthI A jagatamAM kevya tarIke manAyalAM kAryone aMta AvatA nathI. "--25 vyAkhyA. "" "" manuSyAne eka pachI eka tRSNA utpanna thatI rahe che. dhanavAna thavAnI tRSNA keTaleka aMze pUrNa thayA pachI sundara makAna baMdhAvIne temAM rahevAnI icchA prakaTa thAya che. tenI pUrNatA thayA pachI prajAmAM AgevAna thavAnI abhilASA prAdurbhUta thAya che. mhATA zrImantane rAjA, rAyabahAdura, sI Ai i, je pI, vagere bizto meLavavA tarapha lAlasA rahyA kare che. ovagaranA strI prApta karavA, ane kurUpa strI vALA sundara strI meLavavA prayAsa kare che. putrarahita putraprAptinI cintAmAM sapaDAyalA rahyo che. kuputravALA ' satputra heAta te kevuM sArUM ? ' e cintAmAM peAtAnA manane bhAga ApatA rahe che. kuTuMbarahita mANasa potAne baheALA kuTuMbamAM rahelA jevA icche che. AvI rIte sa MsAranA manuSyane tRSNApravAhamAM vahetA mApaNe joie 1 97

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adhyAtmatatvAka. chIe. umede koinI pUrNa thaI nathI. hRdayabhavanamAM eka ne eka umero sthAna maLeluM ja rahe che. tRSNA nadInuM pUra jyAre jorathI vahevA mAMDe che, tyAre AtmA biTakula bebhAna thaI jAya che, tyAM sudhI ke, pitAnA mAtA-pitA ane bhAI-bena vagere kuTuMba pratyenI pharja paNa bhUlI jAya che. tRSNAnuM jyAre AvuM bhayaMkara pariNAma che, te pachI tRSNAvALo bIjA mANasanuM bhaluM karavAM te kayAMthI ja navare thAya ? tRSNAnA dhodhamAM beheza banI rahelAo potAnuM peTa bhare ke pArakAnuM bhaluM karavA jAya ! jyAM pitAnuM ja. peTa pUrUM na bharAtuM hoya, tyAM paropakArano mantra japavAnI zI pratyAzA. A mATe zAstrakAro upadeza kare che ke jeoe paropakAranA kSetramAM viharavuM hoya, teoe khasUsa karIne meharUpa tRSNAne dezavaTe ApI devo joIe. tRSNa pizAcaNIne mAtra eja che ke-"ane mArUM. " A mutrane janArAo-"huM maTe, huM DAhyo," ane "mArI strI, mAre chokara, mArUM makAna" evA prakAranI mohajALamAM phasyA rahe che, jethI janasevA tarapha teone bhUlecUke paNa daSTipAta thato nathI. tRSNanuM uccATana thAya, e matra, santoSadevane che. mAtra e che ke huM nahi ane "mArUM nahi.' A manTanA upAsaka "huM Avo ne huM e" evA phaDAkAo mAratA nathI, ane "A mArUM ne te mArUM " evI AbhimAnika kalpanAo teonA hRdayamAM sthAna meLavatI nathI. ethIja eone AtmA potAnA udArabhAvanAM kiraNo sarvatra prasArI zake che, ane pitAnI samajavala jIvanaprabhAthI jagatane Alekita kare che. pUrvoktamevA'rtha spaSTayatikAryAntaraM nAvaziSyate me kArya vidhAyedamiti svacitte / kuvan sumedhA api tatsamAptau kAryAntaraM kartumanAH punaH syaat||26|| ___ * " ahaM mameti mantro'yaM mohasya jagadAndhyakRt / . ayameva hi napUrvaH pratimantropi mohajit " // vegIndra yazovijayajI, jJAnusAra, 98

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SPIRITUAL LIqr. ( 26 ) Even a wise man saying to himself, " after finishing this work, nothing is left for me to do " would after its completion again make up his mind to undertake some other piece of work. pUrvokta arthanuM spaSTIkaraNa- A kAma pUruM thayA pachI mAre koI kAma karavAnuM bAkI rahetuM nathI, Ama manamAM ciMtavata buddhimAna manuSya paNa cAlu kAma pUruM thavA pachI pharI bIjI upAdhine hAthamAM levA taiyAra thAya che." matalaba ke-IcchAono anna Avava-saMsAranI upAdhiono cheDo pAmavo-mane samApta thavA, e bahu duSkara che; ane evI sthiti upara AvyA sivAya AdhyAtmika unnatimAM vadhI zakAtuM nathI-26 tRSNAM durlayAmAhapAraM svayambhUramaNAmburAzeH samprApnuvAnAH prabalaujaso'pi / apAratRSNAmbudhilaMghanAya kartta prayAsaM na parikSamante // 27 // ( 27 ) Even persons of indomitable energy who can cross over the great ocean called Swayambhuramana, are not able even to try to cross the unfathomable acaan of desires. vaSNAtuM durladhyatva- "svayaMbhUramaNa samudrane pAra pAmavAnI zakti dharAvanArA prabala zuravIre paNa apAra tRSNArUpa mahAsAgarane oLaMgI javAno prayAsa karavAmAM samartha thatA nathI."--27 1 zI jAvaH |

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adhyAtmatAle tRSNAyA dunirodhatvena tatpratipakSa-santoSasya daurlabhyaM prAhaakhaNDabhUmaNDalazAsakatvaM na durlabhaM durlabhametadeva / tRSNAnirAsopagatAvakAzaM santoSaratnaM paramaprabhAvam // 28 // (28) The sovereignty of the whole world is not unattainable; but the only thing difficult of attainment is the jewel-like and supremely lustrous contentment which finds scope only after the cessation of all desires. Cf-Expel avarice from your heart, so shall you loose the chains off your neck. -Javidan-e-Khirad. A mind content, both crown and kingdom is. -Green saSanuM lakSya - akhaMDa bhUmaMDalamAM zAsana calAvavAnuM saubhAgya durlabha nathI, paraMtu tRSNane aTakAva karavAthI meLavAtuM ane acinyaprabhAvavALuM evuM sanveSarUpa ratna je prApta thavuM, eja durlabha che."28 . sarvANi sukhAni anusantoSasukham na tat sukhaM vibhrati bhUbhujo'pi na tat sukhaM svargasado na cendraaH| yasmin sukhe tuSTamanaHprabhUte vivekino nirgamayanti kAlam // 29 // (29) The happiness having contentment for its origin in which the wise pass their time, is beyond the reach of even kings, gods and Indras. 100

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SPIRITUAL LIGHT. Cf My mind to me a kingdom is; Such perfect joy therein I find, As far exceeds all earthly bliss That world affords, or grows by kind; Though much I want, what most men have, Yet doth my mind forbid me crave. ********* .. No wealth is like a quiet mind -Ancient Song, tamAma sukhe santaSanA sukhanI nIce che te sukhane svAda rAjAone maLatuM nathI, te sukhane anubhava devatAone thatuM nathI ane te sukhane sAkSAtkAra indrane paNa heta nathI, ke santuSTa hRdayamAMthI prakaTa thayela je sukhamAM vivekI leke kALa vyatIta kare che."--29 pUrvoktamevArtha spaSTIkarotikAmodbhavaM zarma yadasti loke divyaM mahaccharya punaryadasti / tRSNAkSayodbhUtamukhazriyastad na SoDazI nAma kalAM labheta // 30 // ( 30 ). The happiness arising from worldly passions in this world and also the heavenly happiness are decidedly much inferior ( not even one sixteenth of ) to that derived from the total cessation of desires. pUrvokta arthanuM samarthana- "lekamAM kAmakrIDAthI utpanna thatuM je sukha che, ane svargamAM je mahAna Ananda che, te, tRSNanA kSayathI utpanna thatI sukha-sampattinA soLamA bhAgane paNa pahoMcI zakatAM nathI."-30 1m

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adhyAtmatattalAka mamatvabhAvaM nirasitumupadizatiihAsti ko nAma tathAvidho naH kurmo vayaM yatra mamatvabhAvam ? / sarve'pi karmAzayabandhamAjaH kasyopakAraM khalu kaH karotu ? // 31 // ( 31 ) There is no body in this world with whom we can identify ourselves and ever continue our friendship; when all are under the potent influence of Karmas who can extend and who can receive obligation ? Notes:~*The law of Karma rules the whole universe. It accounts for the differences in capabilities, opportunities, experiences in this Samsara. It works only where desire lies at the bottom. The Jain philosphers most emphatically assert the inexorableness of the law of Karma. These differentiations are not mere appearances but they are real and must be due to some cause working behind. They are according to the Jain principles as Time, External environments, Necessity, Action and Exertion ( fry, Fahra, ragia, A, JEH). These five are the determining causes of the diversity of names and forms in and through which the self-existent universe is revealed to us. Of these, Time is an aggregate of one dimension and from its nature flows on uniformly revealing itself in relation of sequence and seasons. Swabhava is the natural and external environment of an organism. It consists of soil, air, water, heat and light. A is fully * The above is the briefest summary of what explained in an Epitome of Jainism by Nabar. 202

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SPIRITUAL LIGHT. living organism is a seat of chemical anabolic and catabolic, constructive and disintegrative, and both these transformations come under Swabhava. The third is Niyati which with the Jains signifies Necessity and not as in the case with some other religions, the Decrea of God; because in the latter sense it takes away from us all the moral responsibility which lies only in our option of doing a thing and not in compulsion. Next is Karma or Deed revealing itself in the taking of the one concomitantly with the leaving of the other; it implies a change of relations or relative positions which is nothing but motive itself in one form or another. The cause of Karma is the substance itself and this explains the origin of the common adage' As you sow, so you reap.' Udyama in the simplest form is the desire to realise a particular end. If we ask what was the original cause of an organism coming into existence we must reply * Itself. Who was the creator ? * Itself. 'The highest philosophy brings us no other reply; beings and worlds are, because it was their pleasure to be. The working of these five causes can be illustrated by the development of seed into tree. The influence of the first two is potent. As to the third the seed will not grow unless there be a kind of necessity which is as if it were propelling it on its onward march. Again Udyama is also necessary. The seed if not planted by somebody and properly looked after by some agency will not thrive and the subsequent transformations will be impossible. Lastly the effect of Karma is also equally clear. Lamarck, Darwin, 103

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adhyAtmatatvAka. Spencer and Haeckel may attempt to explain overything on the assumptions of Heredity, Adaption and Evolution, but Biology has failed so far to assign any adequate reason for subsequent differentiations and variations in an organism. There is no alternative other than having recourse to the Law of Karma to explain the causes of differences and variations. It is Karma alone that accounts for diverse forms though they arise apparently from the same origin. The co-operation of these five instrumental causes works out perpetual changes and differences which ever take place in this universe. So the author means to say that when the law of Karma reigns supreme, dependence on other relations as kinship, friendliness patronage, etc., is completely futile and impotent. When these mundane relations are themselves fleeting, dependent, powerless, how can they help you in the . achievement of your goal. ? mamatvabhAvane nirAsa - " A jagatamAM koNa te manuSya amAre che, ke jenA upara mamatvabhAva rAkhIne ame Ananda mAnI zakIe ? upakAranI dRSTie mamatvabhAva rAkhavAnuM samucita manAtuM hoya, to samajavuM joIe kedareka jIvo karma vAsanAthI jyAre baMdhAyelA che, te koNa kone upakAra karI zake tema che ? -31 vyAkhyA, upakArIne upakAra bhUlavo, e mahApApa che. ekaja keDInI madada ApanAranA paNa teTale aMze kRtajJa thavuM ja joIe. A guNa jenAmAM nathI, temAM dharmanI yogyatA nathI. hakIkata Ama hovA chatAM, prastuta zlekamAM ema je kahevAmAM AvyuM ke -"keNa kene upakRta kare che?" A badhu gaMbhIra rahasya raheluM che. bahuja uMcI hadanI draSTie e vAta

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SPIRITUAL LIGHT. kahevAmAM AvI che. adhyAtmanAM gaMbhIra to ane karmanA sUkSma siddhAnta samajanAra A bAbatane sArI peThe samajI zake che. sArAMza e samajavAne che ke jenAthI ApaNane sukha ke duHkhanI sAmagrI maLe che, te manuSya svataMtratA ApaNane sukha-duHkhane dAtA nathI, kintu tene ApaNA upakAra yA apakAra karavA tarapha preranAra ApaNAM ja zubha-azubha karmo che. rAjA yA dhanADhayane tyAM putrarUpe utpanna thayela prANI je ezaArAma bhagave che, te viSe te rAjA yA te gRhastha e je abhimAna karate heya, ke-"mArAja kAraNathI A putra samRddhi bhagave che" to e abhimAna anucita che; kAraNa ke te prANIo pUrve evAM ja karmo-zubha karmo bAMdhyAM che, ke jenA pratApe te prANI e rAjA ke e gRhasthanA gharamAM janma meLavI zako ane e rAjA ke gRhasthane pUrNa prema sampAdana karI zake. A prakAranI karmanI sattA samajavAmAM Ave, te abhimAna ke je saMsAranuM mULa che, te TakI zake nahi. bezaka pUrvakRta karma, dravyakSetra-kALa-bhAva pramANe udayaprApta thAya che, arthAta bAhya sAmagrInA sahakArathI vipAkAbhimukha thAya che, ane ethIja upakRta thanAre upakArInA kRtajJa thavuM joIe che. paratu yAda rAkhavuM joIe ke saMsAranI vAsanAothI jema jema bahAra nikaLAya che ane divya mArgamAM jema jema AgaLa vadhAya che, tema tema sAMsArika paddhatione sambandha chUTI jAya che, ane e dizAmAM evuM yathArtha jJAna prakAze che ke, tevA jJAnInI buddhi, nIcI hadapara rahelA jagajajatuonI buddhi-mAnyatAothI ghaNI judI paDe che, ane tene e vAtanuM bahuja spaSTa pratibhAna thAya che ke "A badhuM carAcara vizva karmanA cakra upara gati karI rahyuM che. " koI paNa manuSyane jyAre AvuM spaSTa pratibhAna thAya, tyAre te, duzamana thanAranI hAme STa nahi thatAM " duzamana thanArane preraNa karanAra mAruM pitAnuM ja karma che "-ema samajIne samabhAva dhAraNa kare che. ane tevI ja rIte, anukuLatA sampAdana karI ApanAra tarapha paNa harSanA vegamAM nahi kheMcAtAM, pitAnAM ja pUrvakRta zubha karmanuM te pariNAma samajIne khuzI thatA hamane aTakAve che, 10

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adhyAtmatattvAleka, - upara kahI gayA tema, karmanAM to samajanAre nukasAna karanAra tarapha sekTa na thAya, te anukULatA meLavI ApanAra tarapha teNe tuSTa paNa na thavuM joIe. e samAna nyAya che; ApaNane jyAre lAbha maLe che, tyAre ApaNA hRdayamAM meharUpa harSa uchaLavA mAMDe che, A mehamaya harSanI sAthe-dhyAna Ape che-pelA upakArane kaza sambandha hoto nathI. te A haI ke AvI khuzI karmanA siddhAto samajanAranA hRdayamAM ubhave nahi. AvI madhyasthavRtti tarapha dhyAna kheMcavAne mATe ja A kalekamAM ema kahevAmAM AvyuM ke-"sarva saMsAragrasta jatuo jyAre karmabandhanethI baddha che, te pachI koNa kone upakata karI zake tema che ? dekhItuM che ke khuda piteja baddha hoya, te te bIjAne bampanathI chUTa karI zake nahi. " pUrvoktAmeva vArtA sphuTIkaroti sarve ca tRSNAnalatApataptAH zaknoti kaH kasya zamArpaNAya ? sambandhamapyAtanumazca kena ? na kApi sambandhaphalopalambhaH // 32 // - ( 32 ) All being heated by the fire of desires, none is capable of making others happy; there being no possibility of reciprocal relation, with whom can we bring out friendly association ? pUrvokata vAtanuM chuTIkaraNa- "sarva prANio tRSNArUpa agninA tApathI baLI rahyA che, te pachI keNa kene zakti ApavA samartha thaI zake tema che ?. vaLI saMsAramAM kenI sAthe sambandha ( mAyA-mamatArUpa) kare yogya che, kemake sambandhanuM phaLa je levuM-devuM, te kayAMI paNa dekhAtuM nathI. "- 32 106

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SPIRITUAL LIGHT. vyAkhyA, sAMsArika saMbaMdha jALa upara daSTipAta karatAM mAlUma paDe che ke sarva svajano ke parajane, pitAnA matalabanI tRSNanA pravAhamAM taNAtA jAya che. AvI sthitimAM kaI kaIne tRSNanA pravAhamAMthI bahAra kADhavA zaktimAna thaI zake tema che ke ? jenI sAthe sambandha karIe chIe, tenI sAthe saMsAranA khADAmAM vadhAre uMDA utaravAnuM jovAmAM Ave che. teja saMbadha AdhyAtmika dRSTie IcchavA joga kahI zakAya che, ke je sambandhanA pariNAme saMtApa, vAsanA ane bandhanene kSaya thavA mAMDe ane AtmA nibhaya tathA svataMtra thavAnI lAIna upara Ave. AvA saMbadhathI ulaTA saMbandho, je saMsAranI jaLa upara patharAyelA joIe chIe, te niSphaLa yA viparIta phaLane upajAvanArA che. thAMbhalAne be hAthathI pakaDIne ubhA rahela mANasa jema pikAra karIne kahe ke-"mane keAI A thAMbhalAthI cheDA ! " tevIja rItano pokAra saMsArasambandhanI jALamAM pheselAo karI rahyA che ke amane koI bandhanothI mukta kare." paraMtu A baMne prakAranA pikAre ajJAnatA upara racAyelA samajI zakAya che, ane e ajJAnatA jyAM sudhI haThe nahi, tyAM sudhI keI AtmA svAdhIna thavA mATe zakya nathI, e khullI vAta che. A baMne prakAranA pikAra karanArAone bandhanamukata thavA mATe phakta jJAnadaSTinI AvazyakatA che. jJAnadaSTine vikAza thayethI pele thAMbhale pakaDI ubhale jhaTa potAnA hAthane thAMbhalAthI haThAvI leze, ane saMsAragrasta prANione jJAnadaSTine vikAsa thayethI teo potAnA hadayapradezamAMthI mamatvabhAvanAnI sRSTine ukhADI nAMkhI, pitAnA AtmAne svAzrayI samajavA sAthe advaita AtmabhAvamAM pragatizIla thaze. sAMsArika vAsanAnI sRSTimAM keIna sambandha keIne vAstavika phalaprada nathI." ema je A lekamAM kahevAmAM AvyuM che, te AdhyAtmika dRSTie uMcuM ane gaMbhIra satya che, e vAta e dRSTie manana karanArAo sArI peThe samajI zake tema che. jagatanA medAnamAM vicAravA chatAM paNa taTastha bhAvane hadayamAM je sthAna ApeluM hoya, duniyAnA bAhya vyavahArane anusaravA chatAM Antarika daSTi je madhyasthabhAvathI saMskArita banAvelI hoya ane te daSTie te vyavahArane mAyAjALa yA mAyAjALa 107

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adhyAtmatattvAlaka samajavAmAM AvyA hoya, to tevAone te khAdya sambandhA AtmAnnatinA mArgomAM pratibandha karanAra thaI zakatA nathI. punaH prastutameva dRDhIkaroti sarve parAdhInatayaiva santi kaH kaM svatantraM pravidhAtumiSThe ? / svayaM daridro hi paraM vidhAtumADhyaM kathaGkAramalambhaviSNuH 1 // 33 // ( 33 ) None being master of himself, who can then liberate others? How can one, himself poverty= striken make others rich? prastutanuja daDhIkaraNa-- " dareka jantu parAdhIna che, samatha thai zake tema che ? kemake banAvavA kema sama thai zake tA kANu kAne svatantra banAvavA svayaM daridra manuSya bIjAne paisAdAra ,, ~:3 atha snehasya santApakaratvamAha snehasya niSpAdana Aditastu zrAmyatyavicchedakRte ca pazcAt / evaM dazAyAM paribhajyamAne snehe bhRzaM tAmyati mAnavo'yam ||34|| ( 34 ) A man first endeavours to bring about friendly (cordial) relations and afterwards to maintain them in taet; if, in the meantime, they are broken off, his distress knows no bounds. sneha satApajanaka che (( A manuSya prathama tA kArya vyaktanI sAthe prema bAMdhavA mathe che, ane prema badhAyA pachI te premane sthira rAkhavAnI mahenata le che; 108

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SPIRITUAL LIGHT. A dazAmAM hAmAM manuSya taraphathI je te prema tUTI jAya, te tene atyaMta Blodly 24344491 43 . "-38 ekapakSIyapremakaraNaM pratiSedhatiyatpremNi cittaM ramate tvadIyamanyatra cittaM ramate tadIyam / .. kathaM vRthA muhyasi tat paratra ? nokapakSaH pramadAya rAgaH // 35 // ( 35 ) The person to whom you are warmly and lovingly attached has ardent feelings of love else where. Why are you deluded into false love for others ? One-sided love can not give happiness. Notes--The true aspect of love or affection consists in its extension to the whole universe. Naturally it starts from oneself and family and then to his immediate society and thus further on. This is no doubt a desirable and laudable phase of love. But on the contrary when it is confined only to his family or some one else and proceeds no further, it becomes a subject of regret and contempt. The author here rightly disparages the one-sided attachment of men in this world-a theatre of inconstancy and fluctuations. Even judging it from the phenominal standpoint it is not desirable as it proves to be a source of many evils and sins. He has in view the expansion of the mind for the good of the whole society by the cultivation of benevolent feelings as an important duty in life. He says, these affections may be in the beginning warm, comforting and hopeful, but they eventually turn out cool and 109

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Sybille tarpetals distressing. When these temporal relations as, of Kinship and friendship etc., are not permanent but liable to be easily broken, he properly advises men to disattach themselves from their sordid pursuits and to utilize come spark of light and purity still remaining in their natural conscience. Selfishness governs all these relations, temporary and vanishing in their nature though seemingly permanent and alluring to those who are stupified with illusion as to the relation of the Soul with the body. Their vision being clouded they do not see the right path for their progress. The best key of knowing this right path is to unfold the light of the Soul. It could be achieved by cognizing the unsubstantial and delusive nature of the worldly attachment. Thus freedom from attachment and repulsion viewed from the higher standpoint is the true path to liberation. The condemnation of love, we often meet with in religious works, is not to be taken as absolute, but is meant to evoke the sense of the renunciation. ekapakSavALA prema na rAkhe joie he mahAbhAga! jenA uparanA premamAM tAruM mana ramaNa karI rahyuM che, tenuM hRdaya te bIjAmAM ja (tArAmAM nahi) ramyA kare che, te pachI phagaTa zuM kAma tenA uparanA mehamAM gheluM banI rahe che ? samajI rAkhavuM joIe ke duniyAmAM eka pakSane rAga sukhane mATe hote ja dell. "--34 HEEUHEUHAEananyasAdhAraNabhAvataH kastvadgocaraM prema dadhAti loke ? / evaM na cet kyApina tarhi dhIman ! sneho vidhAtuM bhvtaa'stiyuktH||36 110

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SPIRITUAL LIGHT. ( 38 ) Oh, wise one! Can you say, if there is a single person who cherishes self-less love for you in this world ? If not, it is but meet that you disattach yourself from everything. snehanuM akartavya he buddhimana ! batAva ke tArA upara ananyabhAvathI prema dharAvanAra saMsAramAM koNa che ? agara koI nathI, to pachI tuccha nehamAM baMdhAI javuM, e tAre mATe koI rIte yukata nathI. "-36 karatutameassytpremjnyN paritApameSi tattApahAnAbhimukhaH sa ced na / tat tAdRzaM prema viSasya kuNDaM matvA parityajya kuruSva tossm||3|| (37) :. When you feel burning anxiety for the sake of his love an when he does not care to relieve you of the torment, you should look upon this kind of attachment as a reservoir of poison; free yourself from it and be contented. Cf-Be peace thy aim, that peace of heart and mind, Which conscious rectitude alone can give. - Always be righteous-Smriti. . prastutaja vAta kahe che - "he mahAbhAga ! je vyakti uparanA premane laIne tene aharniza sattApa thayA kare che, te sattApane dUra karavAnuM che tenA lakSyamAM ja 111

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adhyAtmatavAleka, heya, te tevA premane viSane kuMDa samajIne tene tyAga karI de ane sanveSa dhAraNa kara."- 7 pUrvoktameva poSayatisneho nahi sthAyitayA kacit syAt svAd yatra tatrApi bhavet sutiivrm| ekasya mRtyAvitarasya duHkhaM duHkhAspadaM prema tato'styavazyam // 38 // ( 38 ) Surely, there is no stability of love anywhere; but even admitting it to be permanent somewhere, the death of one causes unbearable pain to the other. Consequently love is necessarily an abode of miseries. Notes-Raga (attachment) nourishes the family of pain and misery. Practically it is based on selfishness. It is vanishing and deceptive. The loss of the object of attachment is inevitable and so it is a source of unbearable pain. From attachment arise various passions, as, lust, greed and pride, etc. They forge and tighten the bondage of Karmas. They are not natural to the Soul. They serve to prolong trans. migration and therefore one should avoid attachment as much as lies in his power. In this practical life actions dono with good intention and virtuous motives bear good fruits but they are comparatively very inferior to those done with self-lessness. pUrvokata arthanI puSTi- avvala te eja vAta che ke saMsAramAM keIne prema sthira raheto nathI; kadAca koI sthaLe te sthira rahelo dekhAya, te paNa te premiomAMnA ekanA maraNa pachI bIjAne atyanta sattApamAM utaravuM paDe che, A mATe e nizcaya che ke prema hamezAM dukhanuM ghara che."---38,

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SPIRITUAL Light, kayAkhyA, * AjakAla joIe chIe ke premane zaMkha sarvatra dUkAI rahyuM che. badhe ThekANe premanA ma japAI rahyA che. jyAM jAo, tyAM prema e AnandanuM maMdira che, prema e svarganuM vimAna che ane prema e muktine daravAjo che " AvI rItanI uSaNAo zravaNagocara thAya che. AvI sthitimAM premanI virUddhamAM jyAre AvA leke bahAra paDe, te keTalAkanA mukhakamalemAMthI "chI chI " nA pokAre thavA lAge, e banavA joga che. paraMtu ATaluM sAhasa karavAnuM zA upara !. tane garbha tapAsyA vagara jajamenTa ApanArAoe lagAra dhIraja pakaDI rAkhavI joIe che. premanA tatva upara dRSTipAta karatAM sahu koIne jaNAI Ave che ke-eka prema evo hoya che ke je amuka pradezane lagate ane saMkIrNa hoya che, jyAre bIjo prema tethI ulaTa-sarva pradezane lagato ane udAra hoya che. premanA A baMne prakAremAM prathama prakArane prema IcchavA joga che. ema kAI batAvI Apaze ? pitAnI jAta ane potAnA strI, putra, mitra vagere kuTuMbavarga uparaja-eTalAja sAMkaDA pradezamAM-eTalAja khUNAmAM premanI lAgaNuM dharAvanAra, e khUNAmAMthI pitAnuM mAthuM bahAra kADhI zakaze ? e khUNe sivAya bIjA pradeza tarapha daSTipAta karI zakaze. are! tevAonI dhAraNuM te evI ja hoya che ke mAruM pUruM thavuM joIe, bhale bIjAo khADamAM paDe". AvA hRdayavALAo "vasudhaiva kuTukavavA" e mannathI sahastra keza vegaLA hoya che. evAone phakta pitAneja aMge thatI hAnimAM duHkha anubhavavuM paDe che, paraMtu bIjAne thatA nukasAna tarapha teo khyAla rAkhatA nathI. AvI sthitinA leke eTalA nirbala hRdayavALA hoya che ke potAnuM eka vAsaNa phUTI jatAM paNa eonA hadaya upara bhAre AghAta pahoMce che. " kahe ! A ekadezIya tuccha prema niMdavAjoga nathI zuM? A kAmAM premane je tyAjya batAvavAmAM Avyo che, te ekadezIya prema che. mitranA premamAM phasAyelAone mitrane viyega athavA mRtyu thatAM je duHkha sahavuM paDe che, ane tethI je adhika duHkha premanI gAMTha TUTI jatI vakhate khamavuM paDe che, te prema ekadezIya che, aeva te saMkIrNa 118

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akhAtmatattvAlaka, athavA turacha che. evA saMkIrNapremavALAe pitAnA mAnelA premI tarapha je snigdha lAgaNI dharAvatA rahe che, te snigdha lAgaNI samasta prANio tarapha teone hotI nathI; Aja mATe evA halakA premanA kSetramAM nahi bhaTakatAM, jagata jevaDA meTA premanA medAnamAM viharavuM joIe. sarva prANivarga upara jyAre samAna bhAva-sarakhI lAgaNI udbhave, tyAre ja vizvasevAnuM vrata pALI zakAya che. premanI maryAdA jyAre amukaja hadamAM baMdhAyelI hoya che, tyAre te prema kharekhara bandhanarUpa thaI paDe che, ane tenuM pariNAma e paNa Ave che ke-khAvuM bhAve nahi, suvuM phAve nahi ane hRdayamAM dAha thayA kare. Avo santApapUrNaprema sarvathA hAnikartA che. evA premane ukhADI nAMkhyA sivAya kalyANane rasto che ja nahi. Avo prema kharekhara prANane haDahaDatA kutarA jevo banAve che ane du:khanA aMgArA upara paTake che. jindagIne divya banAvavAnA umedavAre AvA tuccha premathI pitAnA vayane kALuM nahi banAvatAM vizvavyApaka premathI pitAnA AtmAne havarAva joIe. sarva manuSya-sarva prANio upara eka sarakhI premanI lAgaNI dharAvavAmAM ja AtmAnI unnati samAyelI che. hRdayane brahmAMDa jevaDuM vizAla banAvavAne mATe brahmAMDa jevaDe premasamudra nimaNa karavo joIe. - ekadezIya premamAM jeTalI tavRttio bharelI hoya che, teTalI ja sAvika vRttio sArvajanika premamAM samAyelI hoya che. paramAtmA mahAvIra ane kevalajJAnane prApta thayelA rAmacandrajI vagere je mahApurU thaI gayA, teonA hRdayamAM sUkSmamAM sUkSma jantuthI laI indra parya. nanA tamAma prANu varga upara ekaja sarakhe premapravAha vahI rahyo hato, ane evAja sAttvika premanA pratApe teo pitAne unnata banAvI zakayA. AtmAne paramAtmA banAvavAnuM sAdhana saMsAramAM eka ja che, AnanuM mandira yA svarganuM vimAna brahmAMDamAM ekaja che, ane te eja ke sarva samAna premabhAva. ekadezIya prema, e jALa che, emAM phasAyelo jatu behada kaccha uThAve che; paraMtu sArvajanika premanI jALamAM badhAoe baMdhAI javAnI jarUra che. AvI sthitimAM mUkAyA sivAya kaI paNa dezanI pUrNa unnati 114

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SPIRITUAL LIGHT. thai zakatI nathI. nItIkAro dUdha ane pANInI jema badhAne premI banavAnuM zikhave che. jemake-kAi eka gRhasthe tapelImAM dUdha ane pANI te bheguM karyuM. dUdhamAM pANI AvyuM, tyAre pANI paNa dUdhanI jema dheALuM thai gayu-dUdha ane pANI baMne ekAkAra thai gayAM. A uparathI samajavAnu e che ke-dUdhane jyAre pANInI saMgata thai, tyAre dUdhe peAtAnA sAMkhatI potAnA mitra jaLanI sAthe bhedabhAva nahi rAkhatAM, potAne zveta va tene ApI dIdhA, jaLane potAnA jevuM banAvI dIdhuM. premanu' A prathama kavya dUdha karI batAvyuM. tyAra pachI te dUdhanI tapelI jyAre cUlA upara mUkI, tyAre dUdhanI sAthe maLelu pANI dhIre dhIre baLavA mAMDayu. zA mATe ? eja kAraNa ke dUdhane jyAre baLavAneA vakhata AvyA, tyAre jalane peAtAnI pharaja pALavAnI jarUra paDI ke- mArA upakArI dUdhane jyAre vipattinA prasaMga AvyA, te mAre rahete tene vipatti bhAgavavA nahi detAM, tenI vipatti mAreja khamI levI joie.' A pramANe peAtAnu kavya pALatu jaLa jyAre baLI gayuM, tyAre, dUdhane potAnA mitra ( jala ) ne viraha sahana nahi thavAthI te paNa tapelInA kAMThA sudhI AvIne agnimAM paDavAnI ceSTA karavA lAgyuM, arthAt dUdhane bhareza AvyuM. jyAre A sthiti upara vAta AvI, tyAre dUdhanA mAlika dUdhamAM cAMgaLu bharIne pANI nAMkhyuM. pANI nAMkhatAnI sAtheja dUdhA ubharA baMdha paDayA. kAraNa zuM ? eja ke dUdhane potAnA mitra (jaLa)ne samAgama thavAthI zAMti vaLI. premanuM A Adarza udAharaNa che. samagra vizvamAM AvA darza premanI jarUrIyAta che. deza, veSa, vyavahAra ane patha vageremAM bhale bhinnatA rahe, parantu te bhinnatAne virUddhatAnuM rUpa na AvuM joe, khIjA zabdomAM te bhinnatA virAdhanuM kAraNa na thavuM joie. je aMze matabheda heya, te aMzane dabAvI rAkhIne bIjI badhI bAbateAmAM sanI sAthe bhrAtRbhAva rAkhavA joie. duniyAmAM bhinnatA kadApi maTavAnI nathI-saMsAramAMthI bhinnatA kadI khasavAnI nathI. naisagika bhinnatA jagatanA padArthomAM sadA sambaddha che. krUra karyA joie, ApaNA be hAthaja bhinna che. zarIranAM tamAma avayave eka bIjAthI bhinna che. Ama bhinnatA hAvA chatAM, 115

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zALAmatavAlo, jovAnI majA e che ke te be bhinna bhinna hAthe, te bhinna bhinna avayavo bhegA rahIne jIvAtmAnuM kevuM sarasa kAma bajAve che ?judA judA paramANuonA bhegA thavAthI-teonA paraspara maLavAthI banelo ghaDe manuSyanuM kAma kevuM sAdhI Ape che ? A badhuM zuM batAvI Ape che? eja ke bhinnatA bhale rahe, paNa eka bIjAthI maLatApaNuM kema choDavuM joIe jema, be hAtha bhinna hovA chatAM paNa eka thaIne eka bIjAnuM kAma bajAve che, tema game teTale aMze bhinnatA hovA chatAM paNa manugeno dharma che ke-teoe paraspara eka thaIne eka bIjAne madadagAra banavuM joIe. pelA be hAtha paraspara bhinna hovA chatAM paNa yadi eka bIjAthI virUddha thaI jAya, te tame jANe che ke te baMnenI zI dazA thAya? e ja ke, eka bIjAne sAphasupha nahi karavAthI, e baMnene upara iMca iMca jeTale mela caDhI jAya; ane ethI eene saDI javAne vakhata Ave. juo ! virUddhatAnuM A pratyakSa pariNAma. A uparathI e sAra kheMcI levAne che ke badhAoe evI rIte ekameka thaI javuM joIe ke eka bIjAnI unnati ke eka bIjAnA sukhamAM pitAnI unnati ke pitAnuM sukha samajavuM joIe. ekatA keTaluM kAma kare che, e ApaNA dhyAna bahAra nathI. ApaNI pAnAnI ramata ja ApaNane batAvI Ape che ke-ekatAne keTale prabhAva che. pAnAM ramanArAo sArI peThe samaje che ke "be, traNa, cAra, pAMca, ema daza dANA sudhInAM patAM ne sara karI janAra "gelo che ane gelA upara rANI, tathA rANI upara bAdazAhane hukama cAle che. paraMtu bAdazAhanI mahera chApane paNa pheravI nAkhanAra-bAdazAha upara paNa vijaya meLavanAra koNa che, e tame jANe che ? hA, peluM saMtADI rAkheluM pAnuM. karyuM ? e eka'. joI lyo ekkAne prabhAva. A eke samagra dezamAM je heya, te kaI duHkhI rahI zake kharo ! game te deza game te samRddhivALe banI jAya, paNa te dezamAM je ekake na hoya, te te, samudra bharAya eTalI lakSmIthI paNa sukhI thaI zake nahi. koI paNa dezanI unnati thavA mATe traNa kAraNenI jarUra rahe che. te traNa kAraNe che-satya, saMpa ane brahmacarya. A tripuTImAM madhya siMhAsana saMpa (ektA )nuM che. ane e traNene paraspara atyanta nikaTa sabdha che; kAraNa ke satyavAdI 11

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SPIRITUAL LIOHT. prajAmAMja ekatA utpanna thaI zake che, ane satyavAdane guNa brahmacaryane sAthe laIne ja kare che. prastutamAM nirvikAra snigdha lAgaNI, eja divya prema che. A premamAM, lapaTAI javAya, evI cikAza hotI nathI. A prema durvAsanAone kSaya karIne pachI svataH zAnta thaI jAya che. enA zAMta thaI javA pachI tarata kaivalyajJAna prakaTa thAya che. AvA prakArano prema yathArtha sevAdharmane janma ApanAra che. prema ane sevAnA siddhAntanuM suMdara rahasya te eja che ke tethI pitAnuM vyaktitva khIle che. pitAnA svArthane badale jyAre samAjanuM hita vicAravAmAM Ave, tyAre ja manuSya, manuSya banI zake che. e satya che ke ApaNe darekane sukhI na karI zakIe. paraMtu eTaluM te ApaNuthI banI zake ke-ApaNu doSathI kaI duHkhI thAya nahi. yAda rAkhavuM joIe ke janasamUhanA sukhanI darakAra karyA sivAya koI pitAnI jAte pUrNa sukhI thaI zakatuM nathI. jiMdagImAM evA ghaNuM prasaMgo Ave che ke dravyanI bheTI bakSIza ApavA karatAM paNa ApaNuM protsAhaka svAgatathI, mAyALu vartanathI athavA dilasojI bharelI daSTithI ApaNe bIjAnA hadayanuM duHkha ghaNuM ochuM karI zakIe. durbaLamAM durbaLa manuSya paNa yAda rAkhavuM ke je tenI icchA hoya, te te potAnI pAse svargasadaza Ananda khaDe karI zake tema che. kevI rIte ? mAyALu zabdo, snehabharI daSTi ane sahAmAnI lAgaNI na dukhAya, tevI sAvacetI, A amUlya bAbate vagara paise tene meLavI zakAya tevI che, ane emAMthI kharo Ananda anubhavI zakAya che. dareka vyaktie e samajI rAkhavAnuM che ke ApaNuM kartavya duHkhIne sukhI karavAnuM ane bhUlA paDI gayelAone raste lAvavAnuM che. A kAma kharekhara ApaNuM pitA pratyenI ja sevA che, kAraNa ke ApaNe moTA samAjanA chUTaka chUTaka sabhAsado chIe. garIbamAM garIba mANasa paNa zArIrika mahenatathI sevAno lAbha uThAvI zake che. je manuSyo pratye sAce che, teja Izvara pratye sAco che. bIjAne je anyAya ApavAmAM Ave che, te anyAya ApaNane ja maLe che, je potAnA hakkanI cintAmAM samAjanI sthitine vicAra karatA nathI, tenA jevo bIjo phei kaMgAla ke gulAma nathI.

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pAvasAva re. svakIyatvamohabhrAnti nirasyati sarvo janaH svArthanimagnacetAH svArthazca sambandhavidhAnadakSaH / premapradIpasya sa eva tailaM svAyeM samApte khalu kaH kimIyaH ? // 39 // ( 39 ) Self-interest governs all minds; it is a potent factor in bringing about friendly relations; it alone feeds love as oil, the light. When once the interest ceases the bond of union surely breaks vastutaH potAno DA ? "" sarva manuSyA potAnA svAmAM magna che. duniyAmAM sambandha joDanAra kAi DAya, teA A svAja che. A svAtha ja premarUpa pradIpanuM tela che, svArtha pUrA thayA pachI cha, anI rahetA nathI."-38 uktameva draDhayati piteti mAteti sahodareti mitreti karmasphuraNopamAtam / avAstavaM khalvapi mandamedhAH sambandhamAtmIyatayA praveti // 40 // ( 40 ) The relation of father, mother, brother, aister and friend arises from the working of Karma; but the dull-witted ones attribute such relationships, though unreal, to soul. Notes:-The Family relations are illusive, temporary and deceptive. The pure nature of the soul is quite independent of them. Consequently they should be attended with scrupulous care and caution as not to allow them to interfere with spiritual 118

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SPEKTUAL Laar. welfare. Of course they ought to be fed, taken care of and respected within proper limits as not to conflict with the high ideal of spiritual elevation. pUrvokta arthanuM samarthana- A pitA, A mAtA, A bhAI, A mitra vagere sambandhajALa karmanAM AvaraNonA skaraNathI upajelI che. A sambandhajALa avAstavika-kAlpanika-jUThI che; chatAM alpabuddhivALAo A sambandhajALane khAsa AtmAnI samaje che."-40 thAkhyA. saMsAramAM vastutaH kaI sago ke kaI saMbandhI nathI. mAtA, pitA, bahena, bhAI, putra, strI vagere je saMbadhione saMbadha che, te pUrvakRta karmane anusAra racAyeluM che. saMsArarUpa araNyamAM bhramaNa karatA prANue ananta janma-maraNe karyA che, ane ene lIdhe A jIvanA mAtApitAe keTalA thayA, e gaNuM zakAya tema nathI. anA mAtA-pitAe A jIve karyA che. A jindagImAM A jIva jene mAtA mAnI rahyA che, te, pUrva janma pachI koI janmamAM A jIvanI strI nahi thaI haze ? A jIva atyAre jene pitA kahI rahyA che, te paNa kaI janmamAM A jIvanI strI yo putra nahi thaye haze ? jyAre AvI sthiti che, te pachI A badhe sAMsArika saMbaMdha zuM vAstavika kahI zakAya ? A saMbandhane hRdayathI zuM sAce mAnI zakAya ? kadApi nahi, je vastu kAlpanika che, tene suhRdaya paramArthika mAnI zake kema? vyavahAranA kSetramAM jyAM sudhI rahyA chIe, tyAM sudhI vyAvahArika daSTie ucita vartana rAkhavAnI darekane jarUra che. ApaNe jenA eTale aMze upakRta thaIe, te tarapha teTale aMze ApaNe kRtajJa thavAnI jarUra che. paraMtu vastusthiti hadayathI visaravI na joIe. sAMsArika saMbaMdhane aMge rahelI pitAnI phaja barAbara pAlana karavI, paraMtu e sambandhamAM e vyAha na rAkhavuM joIe ke potAnAM AtmannitinAM kAryomAM khalela pahoMce. pANImAM utpanna thayeluM kamaLa pANIthI jema alaga

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adhyAtmatatvAlaka, rahe che, tema sAMsArika sambandha vacce rahIne ucita vyavahAra sAcavavA chatAM paNa hRdayathI te sabadhothI alaga rahevuM, eja kharUM DahApaNa che. adhyAtmabhAvanI ucca dazA te eja kahI zakAya che ke eka strIne mAtA nahi mAnatAM duniyAnI tamAma moTI strIone mAtA ane nahAnI bAIone yathAyogya bahena yA putrI mAnavI joIe; temaja eka purUSane pitA nahi mAnatAM duniyAmAM rahetA tamAma vaDerAone pitA ane te sivAyanAone yathAyogya badhu yA putra tarIke lekhavA joIe. AvI sthiti upara AvyA sivAya sapUrNatayA paramArthavRttivALuM jIvana maLI zakatuM nathI. sarvasya svArthaniSThatvamAvedayatiyasyAsti vittaM pracuraM tadIyA bhavanti sarve mRdulasvabhAvam / dAridraya Apte tu sahodaro'pi premI vayasyo'piparAGmukhaH syaat||41|| ( 41 ) All persons become servile dependents, importunately soliciting favours of him who is the possessor of immense wealth. But when he is reduced to poverty, even his own brother or even an intimate friend is loth to look at him. sarva svArthaparAyaNa che-- jenI pAse puSkaLa dravya hoya che, tenAja badhAo namratApUrvaka sambandhI thAya che; paraMtu teja zrImAna mANasa jyAre dAridrayamAM sapaDAya che, tyAre tene sagA bhAI ane prema dharAvanAra mitra paNa tenI hAme jevA pUrata paNa sambandha rAkhatA nathI."-41 phalitArthamAhana ko'pi kasyApi samasti loke vRthaiva mohAd vyathate jano'yam / adhyAtmadRSTayA paricintayeced, niHsArametad nikhilaM prtiiyaat||42|| 120

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SPIRITUAL LIGHT. * In the whole phenomenal world, nobody stands. in permanent relationship with another. In vain does this world trouble itself painfully out of illusory attachment. If one judges from the standpoint of spiritual wisdom, he would be convinced of the unsubstantiality of all objects. phalitArtha "vizvamAM kharI rIte koI, koIne nathI. vyartha A prANuM mehamAM muMjhAya che. adhyAtmadaSTithI vicAra karavAmAM Ave te kharekhara A badhuM niHsAra jaNAya tema che."- 2 dRSTibhedamAhamahAlayA''rAmasulocanAdi yad bAhyadRSTayA pridRshymaanm| bhaved vimohAya, tadeva vastu vairAgyalakSmyai punarAtmadRSTayA // 43 // ( 48 ). Palatial buildings, gardens ( pleasure grounds ) beautiful-eyed ladies, etc., if viewed from the phenomenal standpoint, fetter the mind; but the same things viewed from the noumenal standpoint, bring on the glory of disattachment. daSTibheda- mahela, bagIce, sundarI vagere je ramaNIya padArtho, bAhyadaSTithI jotAM mehane upajAve che, teja padArtho, je adRSTithI jovAmAM Ave te kharekhara vairAgyane upajAvanArA bane che,"-43 1za

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adhyAtmatatvAlaka, ElgfagufanikduHkhaM vinA kizcana dRzyate na sukhasya lezo'pi bhavaprapaJce / tathApyaho ! vaiSayika prasaMgaM sukhasvarUpaM pravidanti mUDhAH // 44 // ( 44 ) In this-world-drama, nothing but misery is to be seen, not an iota of happiness; yet the wonder of it, is, that the deluded persons look upon amorous pleasures as constituting happiness. . This world-drama presents a scene of recurring dances and deceptive glances like the flashes of lightning. If one cares to place the charming and fascinating scenes from boyhood to youth, from youth to old age and from old age to death, he would be surely convinced of the vanity, mutability and unreliableness of this world ( Samsar ). Prosperity, adversity, riches, poverty, hopes, disappointments, profit, loss, elevation, degradation, etc., come by turns to mankind like the rotation of day and night. The generality of mankind is carried away by the stream of desires, avarice, sensuality, passion, etc. They are, therefore, subject to troubles and restlessness. Actions proceeding from selfish motives and desires and worldly pursuits being on disappointment and pain in the end. Some persons do acquire glory, fame valour and are able to fill their houses with wealth on account of the good deeds, they have done in the past, but these fame, riches, etc., are also vanishing. They also tend to draw them into arrogant and vicious habits, which also tend to entangle them into 122

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SPIRITUAL LIGHT. the meshes of Karma. Even good actions, done, with the desire of fruits, hovewer high, noble and sympathising they may be, they are sure, even then, to forge golden fetters for them. Rare are the persons whose actions proceed from selfish motives and tendencies. They are capable of holding equanimity in all circumstances of life, whether, untoward or favourable. With all these considerations before their minds, the wise view' things from the noumenal standpoint and break this attractive and ornamental: chain of worldliness and bring on the glory of disattachment. The author, therefore, rightly advises those, who are immersed in the ocean of worldliness, to work by honest means, unswervingly righteous patience and selfless devotion. Cf-V. 44. Experience tells me that my past enjoyments have brought no real felicity, and sensation assures me that those I have felt are stronger than those which are yet to come. Yet experience and sensation in vain persuade; hope, more powerful than either, dresses out the distant prospect in fancied beauty; some happiness in long perspective, still beckons mo to pursue; and, like a losing gamester, every new disappointment increases my ardour to continue the game.-Gems of Prose. daSTine viparyaya saMsAranA prapaMcamAM duHkha sivAya sukhane kaMi leza paNa jaNane nathI, ema chatAM paNa mUDhadaSTivALAe viSaya-prasaMgane sukharUpa samaje 123

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adhyAtmatattvAlako dRSTiviparyAsa dRSTAntena kathayatimarIcikAM vAritayA vilokya mRgo yathA dhAvati bhRritRssnnH|| bhogAn mukhatvena tathA viditvA tAn pratyaho! dhAvati dehdhaarii||45|| (45) As a very thirsty deer runs after mirage, deluded by the illusion of water; so this creature, taking worldly pleasures to be real happiness, strives for them. kevo daSTiviparyAsa?- , " jevI rIte tRSAthI pIDAyale mRga dUrathI jhAMjhavAne pANI samajI pANI pIvAnI lAlace te tarapha doDe che, ( paraMtu tyAM pANuM nahi maLavAthI te bIcAro mahAduHkhI thAya che, ) tevI rIte prANI, bhogonI aMdara vastutaH duHkhaja raheluM hovA chatAM paNa ahA ! te bhAgane su535 sabha7 te ta26 / che. "-45 prakRta. ebodAharaNAntaraM darzayatikastUrikAsaurabhalubdhacetA mRgo yathA dhAvati tanimittam / na vetti tu svodaravartinI tAM mUrkhastathA saukhyakRte sukhAtmA // 4 // ( 46 ) * Just as a deer, being strongly attracted by the the fragrance of musk, wanders here and there for its acquisition and does not know it to be in his own naval; in the same way a stupid person makes ineffectual exertions for happiness, but does not know that his innerself is full of bliss. . Notes:-This illustration is meant to show that 124

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SPIRITUAL LIGHT. true and permenant happiness lies hidden in the inner-self and searching inquiry for it, is outside. The divine condition, full of infinite bliss, infinite powers, infinite perception and infinite knowledge, in all Souls exists from eternity, so Jiva is said to be potentially divine and constitutionally free even when it is incarcerated in the bonds of Karma. This phenomenal soul is Parmatman who, being under the veil of Karmas assumes a variety of forms in this world. It being ignorant of its true and real nature wanders here and there in the bewildered mental state, in the pursuit of true happiness of the Perfect Status, his bewilderingly misguided faith in what is nonself leads him astray from the right path. Being under the overwhelming influence of false--hood (Mithyatva) and also the veil of Karmas, being not dropped, his vision being muddy, he does not clearly see what lies hidden within his innerself and so makes ineffectual exertions to get it from outside. In the same way the deer tries to find out musk from outside though it is in its own naval. So it is well described in the following lines; "If solid happiness we prize, Within our breast this jewel lies; And they are fools who roam; The world has nothing to bestow. " Cf-Our remedies oft in ourselves do lie, Which we ascribe to Heaven.-Shakespeare. 125

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'adhyAtmatatvolaka. prastutamAM bIjuM udAharaNa- "kasturInI sugandhathI kastUrI upara lubdha thayuM che citta jenuM, e mRga, kastUrIne meLavavA jyAM tyAM bhramaNa kare che, paraMtu te kastUrIne pitAnA peTamAM ja rahelI jANa nathI, ke jyAMthI tene sugandha AvI rahI che; AvI rIte mRdRSTivALo mANasa paNa sukhane meLavavA jyAM tyAM ADA avaLAM phAMphA mAre che, paraMtu pitAnA zuddha AtmAmAM rahelA pUrNa Anandane nihALatuM nathI. "--ja urjA vinam, atha gharane ti- vapuH kSaNadhvaMsi vinazvarI zrImatyuH punaH sannihitaH sadaiva / tasmAt pramAdaM parihAya dharme baddhodyamaH syAt satataM sumedhAH // 47 // ( 47 ) Body is ephemeral; wealth is fickle, death is ever threatening; therefore, wise persons should abandon sluggishness and should gird up their loins for the performance of religious duty. have dharmanA udyama tarapha prere che- " zarIra kSaNavinAzI che, lakSmI caMcala che ane mRtyu, ( zarIranA paDachAyAnI jema ) hamezAM pAseja rahyuM che, mATe pramAdane parityAga karI buddhimAne dharmanI aMdara hamezAM udyamazIla rahevuM joIe. "-47 dharma eva sAram, ityupadarzanArtha saMsArasthitimAhaprabhAtakAle dinamadhyakAle sAyaM ca kAle khalu vaisadRzyam / padArthasAthai paridRzyate tat kvArthe vayaM vizvasimo vicAryam ! // 4 // 126.

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SPIRITUAL LIGHT. ( 48 ) In the morning, at noon and in the evening all objects undergo changes. What then should be the object of our trust? sa'sAranI sthiti prAtaHkALe, madhyAnhakALe ane sAyaMkALe padArthonI aMdara je parivarttana thAya che, te ApaNA jANavAmAM che; te! pachI vicAra karo ke ApaNe kai vastumAM vizvAsI banI rahevuM joie ? -48 "" 66 dharme sthiratAyai vairAgyaM poSayati nArI kimIyA tanayaH kimIyo mitraM kimIyaM pitarau kimIyau ? / gantavyamekAkinaeva hIteH puNyaM ca pApaM ca paraM saha syAt // 49 // ( 49 ) Whose is the wife, whose is the son, whose is the friend and whose are the parents ? Oh, mind You singly have to go accompanied by (only) and demerit.. merit dharmamAM sthira thavA mATe vairAgyanu poSaNa " strI kAnI ?, putra kAne ?, mitra kAne ?, mAbApa kAnAM ?, paramAdiSTae kAi kAinuM nathI. ahIMthI A prANIne ekaluM ja javAnuM che; mAtra puNya ane pApa e eja sAthe AvavAnAM che. "--49 vyAkhyA. tr "" sahodareti " atti mAti soti " e zlokathI ApaNe e jANI gayA chIe ke--pitA, mAtA, bhAi vagere sabandhi, jene ApaNe 1 haiM, tAH / ' 127

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adhyAtmatattvAlaka, sagAsnehI mAnIe chIe, karmarUpa kArIgarathI racAyelA che. arthAta e badhe pitRtva, mAtRtva vagere saMbandha karmanI ja kRtithI ubhe thayele avAstavika che; paraMtu A lekamAM e zlekathI juduM ja kahevAmAM ovyuM che. A lekane e vAtanI sAthe levA devA kaMIja nathI ke pitRtva, mAtRtva vagere sambandha pAramArthika che yA kAlpanika che. A zleka eja kahevA mAMge che, ke jene tame pitA, mAtA, strI, putra ke mitra mAne che, teo bhale tamane premane dekhAva ApatA hAya, paNa avasara upara te koI bhAva pUchavAnA nathI. A vAta upara hAlanA jamAnAmAM kene vizvAsa bese tema nathI ? sahu koIne prAya: pratyakSasiddha thaI cukyuM hovuM joIe ke tega jevA bhayaMkara roganI sIjhanamAM sago bApa pitAnA chokarAne sage thato nathI. najare joyuM che ke pleganA bhoge paDelA putre jyAre tenA bApanI pAse pIvAnuM pANI mAMgyuM, tyAre tene bApa te chokarAnI pAse pANI ApavA jaI zake nahi. cheka barADA pADate rahyo ane bApa tyAMthI saTakI gayo. AvA aneka prasaMge ghaNuone anubhavamAM AvyA haze ?. chekare pise raLIne gharamAM lAvatuM hoya, te te gharamAM badhAne vahAluM lAge, nahi te sage bApaja ene kAna pakaDI ema kahevA taiyAra thAya ke "beTA raLIne kaMIka lAvaze, te gharamAM roTale maLaze. ekane eka sAta peTane putra sakhe bImArI bhogavI rahyo hoya ane koI legIndranA kahevA pramANe tenA sagA-saMbandhiomAMthI koI paNa tenI bImArI vaheravA taiyAra thavAthI te sAjo thaI zakatuM hoya, te vAMcanAra ! tame mAnI zake che kharA ke te pyArAmAM pyArA chokarAne jIvADavAnI khAtara tenI sagI mA ke tenI priyatamA kAminI, yA koI paNa sage pitAne mRtyunA mukhamAM jhaMpalAvavA taiyAra thAya che. AvI rIte badhAe matalabane yAra che, e cokkasa vAta che.' vyAvahArika sthitie paNa niHsvArtha sajajaDa saMbadha rakhAte kyAM jovAmAM Ave che. je be mitra ke jeonI mitratA ke prIti upara ApaNane tyAM sudhI vizvAsa besI jatuM hoya ke A bannenA zarIre. bhale bhinna heya paNa ene hRdayAtmA ekaja che ? AvI sthitinA te premio paNa kAlAntare evA parivartana upara AvelA ApaNe joyA che ane joIe chIe ke teo eka bIjAnA duzamana banI gayelA hoya che, 128

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SPIRITUAL LIGHT. dAMpatya prema paNa tyAM sudhIja TakI rahele! jovAya che ke mAM sudhI priyatamAnuM mana jALavavAmAM Ave che. strIneA svA jyAre jaLavAta nathI, tyAre strInuM hRdaya barAbara mAlUma paDI Ave che ke te akAraNa snehavALuM hatuM ke matalabanuM yAra hatu ?. evI rIte strI pratye purUSanuM hRdaya samajI levuM. muddo bApa jyAre umara lAyaka thayelA peAtAnA putrAne tijorInI kucIyA na soMpe, tyAre te putrAnuM hRdaya, te muDhDhA upara devA bhAvavALuM thAya che, te ApaNAthI ajANyuM nathI. A vadhu zuM kahevuM ? Dagale ne pagale pitA, mAtA, putra, strI ane mitranI sAthe vaimanasyanA prasaMge upasthita thatA kAnAthI ajANyA che ? A uparathI e dhyAna kheMcavAmAM Ave che ke ApaNe kai vyaktine mArAja che " ema sajjaDa hRdayathI mAnI zakIe ? jyAre samagra brahmAMDamAM Ama sthiti che, te pachI eja mAnI upAsanA zreyaskara jaNAya che ke jene mATe mahAtmA bhatRhirane e udgAra nikaLelA che ke-- vairAgyamevAmayama . A uparathI mAtA--pitA* ke vaDIlAnI bhaktithI vaMcita rahevAnI, athavA svajana yA parana pratye samucita karttabdha nahi pALavAnI bhayaMkara bhUlamAM kAie sAvuM nahi. kai dRSTie uparanI hakIkata avaleAkavAmAM AvI che, e khAsa vicAravAnI prathama agatya che. nizcayadRSTi ane vyavahAraSTi e baMnene sAthe rAkhIne kAi paNa vicArakSetramAM utaravu, ane e ane diSTaethI tAla karIne viSayanuM pRthakkaraNa karavuM, eja buddhinuM karttavya che ane tyAreja siddhAntAne vyavasthita banAvI zakAya che ? evaM jIvanazakaTane saraLa ane suMdara mArga upara lai jaI zakAya che. prastutameva samarthayati / sambandha aupAdhika eva sarvaH saMsAravAse vasatAM janAnAm / svabhAvasiddhaM paramArtharUpaM jJAnAdisambandhamupekSase kim ? // 50 // "A ( 50 ) The whole ( phenomenal ) relationship is * mAtA--pitAnI bhaktinA sambandhamAM jue khIjA prakaraNanA pAMcamA zleAkanI vyAkhyA. 17 129

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adhyAtmatatvAlaka superimposed on all human beings; Why do you, then, disregard the real and natural relationship based upon knowledge ? Notes:-One drowned in the mire of worldliness and under the potent influence of false belief does not understand the truth underlying the true principles. ( Tattvas. ) They take these passions, love, hatred, attachment, lust, anger, ete; as part and parcel of the soul, while really they belong to the body. These are the conditions and changes, caused by the force of Karmas, which are very powerful and tenacious. They serve to prepare new badies. Influenced by ignorance they identify their created bodies with the uncreate Atman. So the author advises them to apply them-selves to the study of principles, ( Tattvas) whereby they may be able to distinguish the Soul from the body. cAlatI hakIkatanI puSTi- " Harrt ! saMsAramA satA manuSyAnA ne 20 po mAya sambandha dekhAya che, te upAdhithI thayela che, te sambandhamAM Asakta thaIne svabhAvasiddha (abhedasvarU5) ane pAramArthika evA jJAnAdi guNenA sambandhane kema ukhe che ? "--50 dharmasthairyArtha vairAgyaprakaTIkaraNAya mRtyorbhayaMkaratvaM darzayatigireguhAyAM jaladhezca madhye pAtAlabhUmau tridazAlaye vaa| kvApyetu mRtyostu bhavena guptaH sa bhUrbhuvaHsvastritayaM hi shaastaa||51|| pracaNDadordaNDabalavyapAstajagadalA duHshtejugraaH|| prazAsati sma kSitrimaNDalaM ye te'pi prayAtAH khala rikthstaaH||52|| 130

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SPIRITUAL LIGHT. jegIyyate smendumayUkhazubhraM yazo yadIyaM pRthivItale'smin / mahAbhujAste'pi hatA yamena vyAdAya vaktraM sahasA prasuptAH // 53 // ( 51 ) Whenever one may go either to the caverns, in mountains, or to the interior of the ocean, or to the nether-worlds or to the abode of gods, he will not remain concealed from the God of Death; because he controls and rules three worlds. (lower, middle, higher). ( 52 ) The sovereign kings who dissipated the forces of the whole world by the might of their terrible staff-like arms and who were endowed with awe-inspiring lustre, once ably ruled the terrestrial globe. Even they (rulers) left this world indeed with empty hands. ( 53 ) Even the paramount kings whose glory bright like the rays of the moon was loudly trumpeted on this earth were struck by the God of Death, and to be prostrate on the grounds with their distorted faces. Notes-Death is here portrayed as a fierce, terrible, undaunted and tyrannical monster, ever l'evelling in slaughter, committed irrespective of rank, position, wealth and beauty etc; in order to present lucidly before the mind, the frailty of mundane existence and the certainty of death and to draw out 131

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adhyAtmatattvAlAka, from the innerself, the sublimity of thought based on dignified detachment from terrene, transitory, delusive affections, hopes and fears. The sorrow for the dead is the only sorrow from which one can not easily disassociate himself. It is bitterly cherished and brooded over in solitude. When softened into the serene reflection as to view effects into their causes, the burst of grief becomes changed into soothing peace. A clear vision of the world-panorama stands before one's mind and the invaluable treasure, stored up in the 'self-knowledge' is opened to him, so it is said, "Death falls heavy upon him who is too much known to others and too little to himself. Thus rigid adherence to religious duties is the only path for spiritual elevation as will be seen in the verses treating of Dharma. "" V. 51-53. The boast of heraldry, the pomp of power, And all that beauty, all that wealth ever gave; Await alike the inevitable hour: The paths of glory lead but to the grave. Can storied urn or animated bust, Back to its mansion call the fleeting breath? Can honour's voice provoke the silent dust, Or flalttery soothe the dull cold ear of death? -Gray. The glories of our blood and state, Are shadows, not substantial things; There is no armour against fate; Death lays his icy hand on kings: 132 -J. Shirley.

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SPIRITUAL LIGHT. And, like the baseless fabric of this vision, The cloud-capt towers, the gorgeous palaces, The solemn temples, the great globe itself, Yea, all which it inherit, shall dissolve, and, like this unsubstantial pageant-faded, Leave not a rack behind, We are such stuff, As dreams are made on, and our little life is rounded with a sleep. -Shakespeare. mRtyunuM bhayaMkara-- " " " yadi pahADanI agocara guphAmAM cAlyA javAya, samudranI aMdara-madhya bhAgamAM pesI javAya, pAtALanI aMdara saMtAI javAya, athavA svargamAM uDI javAya, te paNa kAlarAjAthI koI gupta rahI zakatuM nathI. kAraNa ke pAtALa, mRtyuleka ane svarga e traNe upara mRtyurAjAnuM zAsana cAle che "--51 pracaMDa bhujadaMDanA baLathI parArata karyuM che jagatanuM baLa jeee, evA duHsaha teja vaDe bhayaMkaramUttivALA je mahArAjAo A pRthvItalane zAsana karatA hatA, teo paNa Akhare khAlIja hAthe ahIMthI vidAya thaI gayA. "-para jeone candranA kiraNa je ujajavala yaza A bhUmaMDalamAM khUba gavAtuM hatuM, te mahAbhujAvALA cakravatio paNa yamane prahAra thatAM moTuM phADI jamInapara lAMbA paDI gayA. "-53 prastutamevopadizatimahAlayo'yaM dhanakozaeSa imAH sumukhyaH parivAra eSaH / dhyAyaniti tvaM bhavasi praphullo dRzostu sammIlitayorna kizcit // 54 // anena dehena kariSyase yat puNyaM tadanyatra bhave sahAyaH / gamiSyataste bhavitA, na tu svAt paricchadAdekatamo'pi kazcit // 55 // 13

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adhyAtmatavAlA. citrA lataikAkSakanAlikerazcintAmaNiH kAmagavI suraduH / prAptaM kimapyanyadalaukikaM vA kiM tena siddhirmaraNe puraHsye // 56 // ( 54 ) You become elated with the thought of the palace, the treasure, the beauties and the retinue; but once the eyes are closed, they are no more. ( 55 ) Whatever good deeds yon perform here, will alone accompany you to the next world; but none of your belongings will be of avail to you when departing. ( to the next world. ) (56) With death confronting you, of what avail is the attainment of the variegated creeper, one eyed cocoanut fruit, philosopher's stone, celestial divine tree, or other supernatural powers ? COW cAlatIja hakIkata upara 66 A mArA mahela che, A mArA khajAne che, A mArI candra mukhI ramaNI che, ane A badhA mArA parivAr che, e prakAre manamAM ciMtavo he prANina ! tuM prarullita thAya che, parantu yAda rAkha keAMkhA micAi gayA pachI A kAMi nathI. --54 dr (6 he bhavya ! A zarIrathI je kAMi sukRta karIza, te, paralAkamAM tu jyAre jaiza, tyAre tyAM tane sahAyaka thaze, parantu A kuTuMbapiravAramAMthI kAi paNa tane paralAkamAM sahAyaka thavAnuM nathI."--55 " jyAre mRtyu mAthe ganA karI rahyuM che, to pachI citrAvaeNla, ekAkSa ( eka AMkhanuM ) nALiyera, cintAmaNi, kAmadhenu ane 134

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SPIRITUAL LIGHT. kalpavRkSa athavA bIjI koI alokika vastu prApta thAya, te paNa tethI & College 4914 422 ? "-45... nAsti saMsAre zaraNaM tarhi kiM kartavyam ?sfer front auf 4:77077 GTFT aralaag:ca'19: ?1 dharmaH zaraNyo'pi na sevyate ced duHkhapahANaM labhatAM kutstym||57|| ( 57 ) There is no helpful resort in these three worlds to an embodied Soul exposed to various miseries If religion, the sole refuge, be not resorted to, what else can relieve him of the distress? Notes-Dharma ( Religion ) is said to support a soul from falling down into lower grades of life and to elevate it to the higher regions. How does it do so ?. According to the law of Gravitation, heavy things go down but by the performance of righteous religious acts one roots out his Karmic dirt and becomes light and finally attains Moksha ( Land of Bliss ). The most essential duty of every human being is to direct all efforts towards the unfoldment of unsullied Soul and therefore the practice of the virtuous deeds, selfcontrol, subjugation of senses, rigidly pure life, satvic food and drink etc; is necessary. It is a matter of daily experience that there is no certainty or security of life even for a moment. We as mundane beings in the daily routine of life are dragged into evil thoughts and passions for our material rise and prosperity by the inexorable force 137

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adhyAtmatattvAlAka. of Karma. So reflections as to the fleeting nature of the worldly objects, with all their magnificence and power, and as to the incapacity of relations and friends to support us against the inevitable attacks of Death etc; should be our constant guide and companion to warn us to adopt a righteous life without further delay. Thus we overcome the formidable enemy Karma, working strenuously with its trainbearers, lust, greed, egoism, hypocrasy, self-eulogy etc. So if one loses an opportunity to treasure up spiritual knowledge, to store virtue, and to weaken the force of these enemies, he shall have to repent when his body becomes unnerved. Dharma alone follows a man in death. Dharma in its essence is the inward spirit i. e. spiritual purity. The means, instruments, fruits and results are outward actions, so mere mental and physical acquiescence does not tend to any good. The best course is to "live" the doctrine, but not simply to believe in it. He who does so is truly religious. So the author rightly calls it a source of happiness, health etc; and advises its adoption without delay. It could be successfully followed by freeing one's self from baneful desires for the worldly affairs and then applying himself to the contemplation of the Higher Self. saMsAramAM koi zaraNa nathI teA zuM karavu` ?-- 66 nAnA prakAranAM du:khAne anubhavatA prANIne traNe lokamAM kAi zaraNu nathI. dharmAMte zaraNu mAnIe te te vyAjakhI che, parantu ema mAnavA chatAM jo dharmanI ArAdhanA karavAmAM na Ave, te pharavAnuM kyAMthI banI zake ? du:khane na "3 --57 136

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. SPIRITUAL LIGHT. evaM ca dharmasyaiva karttavyatvena prAptatayA tasya prabhAvaM prAhasaMsAradAvAnaladAhatapta AtmaiSa dharmopavanaM zrayecet / kva tarhi duHkhAnubhavAvakAzaH kIdRk tamobhAsvati bhaasmaane?||56|| (58) There is no scope for miseries, when the embodied soul scorched by the conflagration of the worldly existence, resorts to the pleasure-garden of religion. Of what significance is darkness when the sun shines. ? Cf Is not religion, rightly understood, A pledge of peace, the bond of brotherhood, A shield against whatever would destroy Fraternal concord and domestic joy ? -Edmund Peel. yabhanu mahatpa saMsArarUpa dAvAnalanI javAlAthI baLate A prANa je dharma rUpa bagIcAmAM vizrAma le, te tene duHkha anubhavavAne vakhata kyAMthI ? Ave ? kAraNa ke sUrya tape chate alpakArane rahevAnuM kevuM ? "--58 dharmasyaiva gaurabamAhamAteva puSNAti piteva pAti bhrAteva ca snihyati mitravaJca / prINAti dharmaH pariSevitastad anAdaraH sAmpratamasya naiva // 19 // ( 59 ) Religious duty, if discharged properly, rears the embodied soul like a mother, protects him like a brother, advises him like a friend; consequently it does not deserve to be disregarded. 18 ____137

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adhyAtmatatvAlaka, dharmanuM gerava dharmanI sevA karavAthI te dharma, mAtAnI jema paNa kare che, pitAnI jema rakSaNa kare che, bhAInI peThe sneha dharAve che ane mitranI peThe prIti rAkhe che; e mATe dharmane anAdara kare vyAjabI nathI."-59 na dharmakRtaghnIbhAvyamsausthyaM dhanitvaM pratibhA yazazca labdhvA sukhasyAnubhavaM karoSi / yasya prabhAveNa tameva dharmamupekSamANo nahi lajase kim ? // 60 // (60) Are you not ashamed of your indifference to religion, which brings on happiness, health, wealth, intelligence and glory? UrdhvabAhuviraumyeSa na ca kazcicchRNoti me / dharmAdarthazva kAmazca sa dharmaH kiM na sevyate ? // -mahAbhArata. dharmanA kRtana thavuM na joIe he bhavya ! jenA prabhAve karI tuM Arogya, vaibhava, buddhi ane yaza prApta karIne sukha bhogave che, te ja dharmane anAdara karate chate tuM zuM zaramAtA nathI ?"-10 dharmaparAGmukhAnAmajJAnatAM darzayatiicchanti dharmasya phalaM tu sarve kurvanti nAsu punarAdareNa / necchanti pApasya phalaM tu ke'pi kurvanti pApaM tu mahAdareNa // 61 // iSyata Amrasya phalAni cet tat tadakSaNAdi pravidheyameva / evaM ca lakSmmAdiphalAya kAryA kurvantyabodhA na hi dhrmrkssaam||62|| 138.

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SPIRITUAL LIGHT. sukhasya mUlaM khalu dharma evacchinne ca mUle kva phalopalambhaH ? / ArUDhazAkhAvinikRntanaM tad yad dharmamunmucya sukhAnuSaGgaH // 63 // ( 61 ) All desire to reap the fruit of merit; but none is diligent to accumulate it. All are willing to repudiate sin; but they are ever ready to commit it. ( 69 ) If you want mangoes, you must l'ear the mango tree. In the same way, if you desire the attainment of wealth, etc., you must not swerve from religion, which the ignorant do. ( 68) Religion is the root of happiness. If the root be cut off you can not reap the fruits. To be engrossed in pleasures without caring for religion, is in itself equivalent to lop off the branch, on which you are sitting dharmarahita manuSyanI ajJAnatA "duniyAmAM sarva manuSyo dharmanAM phaLo (putra, mitra, kalatra, vaibhava, Arogya vagere) cAhe che, paNa te dharmane Adara-dhamanuM pAlana karatA nathI. ane pApanAM phaLa (dAridraya, rega, zoka, sattApa vagere)ne kaI paNa cAhatuM nathI; chatAM ghaNuM AdarathI pApanI pravRttio karAtI dekhAya che."--61 - "AMbAnAM phaLa (kerI) je cAhIe, te te AMbAnuM rakSaNa karavuM ja joIe, e sahu samajI zake tema che; e pramANe lakSmI vagere 139.

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adhyAtmatattvAlaka. kaLe meLavavA dharmanuM rakSaNa karavuM, nyApya ane agatyanuM hovA chatAM paNa mehAnta manuSya dharmanI rakSA karatA nathI."-kara * " sukhanuM mULa dharma che; te mULane ukhADI nAMkhavAmAM Ave te sukhanI pratyAghA kevI ? dharmane tyAga karI viSayAnandamAM mazagUla rahevuM, e kharekhara zAkhA upara besI teja (AdhArabhUta) zAkhAne kApavA barAbara che."--17 vyAkhyA vaizeSikadarzanamAM dharmanuM lakSaNa-"catoDaguni siddhi a dharma: " e sUtrathI samajAvyuM che ke jenAthI abhyadaya arthAta lakSamI, Arogya, putra, suvanitA, kIrti vagere sAMsArika vaibhava prApta na thAya ane jenAthI mokSanI prApti thAya, te dharma che. " matalaba ke, dharma e aikika ane pArakika athavA vyAvahArika ane pAramArthika e baMne prakAranI unnati meLavavAnuM sAdhana che. paraMtu dharmanuM yathArtha svarUpa jyAM sudhI samajavAmAM Ave nahi, tyAM sudhI dharmanI ArAdhanA thaI zakatI nathI. duniyAmAM joIe chIe ke dareka manuSya sukhane cAhe che. koI paNa jantu duHkhane icchato nathI. duniyAnI sapATI upara jeTalA prANio vicare che, te badhAone vyApAra phakta eka sukha meLavavAne mATe che. Ama chatAM paNa sukha meLavAtuM nathI-du:kha maTatuM nathI, enuM kAraNa spaSTa ja che ke jyAM sudhI barAbara kAraNa meLavavAmAM na Ave, tyAM sudhI kArya thAya nahi. sukhane mATe paNa sukhanuM kAraNa zodhavuM joIe. sukhanuM kAraNa zodhyA vagara-sukhanuM sAdhana siddha karyA vagara kadApi sukha maLI zake nahi. sukhanuM asAdhAraNa kAraNa phakta eka dharma che. dharma sampanna thavAthIja sukhasampanna thavAya che. paraMtu ahIM e prazna ubho thAya che ke saMsAramAM aneka dharmo phelAyelA che, je eka bIjAthI virUddha prarUpaNa kare che, emAM kayo dharma satya ane sukhanA sAdhana tarIke samajavo joIe ?" A prazna na uddabhavela nathI, ghaNuM kALathI A praznanI bhAvanA cAlI Ave che. eka kavie paNa 140

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SPIRITUAL LIGHT. bALa vivo 2 nAnAM tathaiva tevA zatarAdha mA ! nAnApAye sarvakanaH pravRttaH mArAthayituM samarthaH ? " ! ' " e + darzane eka bIjAthI virUddha siddhAntanuM pratipAdana kare che. te pratyeka darzananA paNa seMkaDo kAMTAo nikaLelA che. sarva manuSya jude jude mAge pravRtti karI rahyA che; AvI dazAmAM samagra kene samajAvavAne-eka mArga upara lAvavAne kANuM samartha thaI zake tema che ?" have A praznanA samAdhAnamAM taTastha bhAvathI vicAra karIe te dharmanuM tatva kaI vADAmAM rUMdhANuM nathI, koI phAMTAmAM phasAyuM nathI, keAI sa...dAyamAM saMtANuM nathI, ke koI samAjamAM bharAI rahyuM nathI. dharmanuM tattva hamezAM khulluM, nirAbAdha ane sarvatra vyApaka che. dharma " zabdaja ApaNane batAvI Ape che ke - " durgatiprapatajantudhAraNAd dharma ucyate / ghare ciMtAnuM zumaracAne tAt dharma kRti Rta" | durgatimAM paDatA prANIne dhAraNa kare ane zubhasthAnamAM sthita kare, te dharma che." dharmanuM uparyukata lakSaNa jotAM samajI zakAya che ke-dharma kevI vizALa ane pavitra vastu che. jyAM durAgraha athavA pakSamUDhatA che, tyAM dharma nathI. dharmanuM kSetra udAra ane ujajavala che. " sAcuM te mAruM ' evI udAra bhAvanA uparaja dharmane AdhAra rahyo che. jenA hRdayamAM yathArtha dharmabhAvanAe nivAsa karyo che, te ema samaje che ke tattvajJAnanuM kSetra keInA gharanuM nathI-ene keIe Theke lIdhe nathI. sahu kAI manana-nididhyAsana dvArA koI paNa samAjanA kahevAtA tattvajJAnanA kSetrane pitAnuM karI zake che. kuladharmanAja tattvajJAnane mAna + " bauddhaM naiyAyikaM sAMkhyaM jainaM vaizeSikaM tathA / jaiminIyaM ca nAmAni darzanAnAmamUnyaho ! " - jainAcArya haribhadrasUri, padarzanasamuccaya. baddha, naiyAyika, sAMkhya, jaina, vaizeSika, ane jaiminIya, e che darzana che. 14

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adhyAtmatatvaloka, ApavuM, e udAra ( Liberal ) hRdayavALAonuM kAma nathI " yathArthadharmabhAvanAvALe manuSya e sArI peThe samaje che ke -" kaI paNa tattvajJAnanuM pustaka evI zodhaka buddhithI ane tulanAtmakadaSTie avalokavuM joIe ke-te taronI sAthe anya darzanAbhimata to paraspara jyAM sudhI saMgata thAya che." dharmaprApta manuSyanI dRSTi evI prakAzavALI hoya che ke, tenAthI eka bIjA mahaSionA virUddha dekhAtA vicAramAM gupta raheluM sAmya joI zakAya che. AvI dharmabhAvanA samagra samAjamAM pracalita thAya, te virodha bhAvanAne aMge sAmAjika kSetramAM je chinnabhinnatA thatI rahI che, te aTakI jAya, e dekhItI vAta che. ApaNe joIe chIe ke bIjAnA vicArone potAnA vicArathI virUddha joIne keTalAke nahi, paNa ghaNuo ekadama uzkerAI jAya che, paNa A zuM batAvI Ape che ? yathArtha dharmabhAvanAno abhAva. koinA siddhAntane sahamata thavAnuM na banI zake, te te siddhAnta upara tenI hAme pratipAdaka zailIthI vAda-prativAda nahi karatAM unmattatAthI hAme aphaLAvuM, e sabhyatAnI duniyAmAMthI bhAgavA barAbara che. anAdi-ananta saMsAramAM sarvanA sarva viSayomAM samAna vicAre kadApi thayA nathI ane thavAnA nathI; chatAM zuddha vicAradaSTithI pitAnI mAnyatAmAM dUSaNa havAnI tapAsa karavI ane dUSaNu jaNAtAMnI sAthe te mAnyatAne tyAga karI, bIjAnA nirdoSa siddhAtane svIkAravo, e ucca keTIne guNa jyAre prApta thAya, tyAreja dharma siddha thaye samaja joIe. judA judA dharmanA paMthamAM kriyAmArganI je bhinnatA jovAya che, te asahya nathI. paNa tattvajJAnamAM je virodha anubhavAya che, te ja kharekhara kheda upajAvanAra che. paNa e uMDe kuvo che, e atyanta guMcavaNavALA gAMTha che; pitAnA hRdayamAM sahRdaya manuSya bhale te gAMThane teDI nAMkhe, paNa sarvasamAjanI samakSa te gAMTha TuTavI, e te azakya jaNAya che. tyAreja akho bhagata kahI gayuM che ke - vahU darzananA bahulA matA khelyA teNe khAdhA dhakA, akhe kahe aMdhAre ku, jhagaDe cukAvI koI na mue." | " svAmI rAmAna devamAtrAt vAnamaH | na svIkAryoM na vA heyaH kintu madhyasthayA dRzA " // (yazovijayajI, aSTaka) 142

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SPIRITUAL LIGHT. ApaNe ahIM judA judA dharmanI philasuphI upara vicAra nahi . karatAM, dharmanuM tattva je sarvasAdhAraNamAnya-sArvajanika ( universal ) che, te upara dRSTipAta karavAne che. vastutaH dharma, e AtmAnI svAnubhavagamya vastu che. kilaSTa karmanA saMskAre dUra thavAthI rAga-dveSanI vRttio narama paDavAnI sAthe je antaHkaraNanI zuddhi thAya che, te ja asala dharma che. A dharmane siddha karavA mATe je upAya zAstromAM batAvyA che, e dharmanI dazya mUrtio che. dAnapuNya Adi kriyAo dharmarAjAnoja parivAra hovAthI dharma kahevAya che. dharmanI vyAkhyA nIcenA lekathI spaSTa thAya che ke - " paJcaitAni pavitrANi sarveSAM dharmacAriNAm / ahiMsA satyamasteyaM tyAgo maithunavarjanam " // ( haribhadrasUri, aSTaka) sarva dharmavALAone ahiMsA, satya, corIne tyAga, santaSa ane brahmacarya, e pAMca pavitra che, arthAta te pAMca bAbate sarvamAnya che" dharmanI uparyukta vyAkhyAmAM dharmasambandhI tamAma muddAnI bAbatone samAveza thaI jAya che. A dharmaja jIvanane mukhya prANa che. eja jIvana che. dharmanuM mahattva batAvatAM eka kavi kahe che ke koTaDIe na bharI bhale bese, paNa dharmavinA dhana zobhe nahi, seLe saNagAra saje je suMdarI, nAkavinA nArI zobhe nahi." dharmasya siddhidehamohanirAsamavalambate, iti dehamohaM nirAkartumAhakaroSi yat tvaM vapuSaH sadaiva poSAya cAlaGkaraNAya cehAm / pratigrahaH kiM nu phalasya dehAd vitarkitazcetasi vartate te ? // 6 // * thAyate dharma ? dhamAM vite? | kathaM ca sthApyate dharmaH ? kathaM dharmo vinazyati ? " // " satyenotpadyate dharmo dAdAnena vardhate / kSamAyAM sthApyate dharmaH krodhAd dharmo vinazyati " // -mahAbhArata 143

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adhyAtmatattvAlA. (64) What do you think, you will get in return for the care you ever bestow in, nourishing and embellishing your body ? dharmanI prApti mATe dehu uparanA mAhu haThAvavA-- " he mahAbhAga ? zarIranA poSaNa tuM je hamezAM udyama karyA kare che, te pAsethI kaMi levA dhAryAM che ke zuM? " mATe, zarIrane zaNagAravA mATe A udyamanA badale te zarIranI - 14 zarIramohameva nirasitumAha bhuktAni bhojyAni surocakAni pItAni peyAni rasAdbhutAni / yadA bahistAt kSipate zarIraM tadA virUpatvamamISu kIdRka ? // 65 // rasAyanaM sevatuM sarvadApi bhuGktAM puna: pauSTika bhojanAni / tathApi no nakSyati dehakumbhe bhasmAvazeSIbhavanasvabhAvaH ||66 || tailena sammardanato yathAvat snAnAt jalenottamagandhinA ca / surAghaTAdapyatinitya eSa kAyo'zuciH kiM bhavitA pavitraH // 67 // rogaiH prapUrNa bhavinAM zarIramantaH sthiteSveSu jano madAndhaH / yA bahiste prakaTIbhavanti dInAnanaH pazyati duHkhameva // 68 // adAd vipatti sakRdeva yogya bhUyaH kadApyAdriyate sa naiva / citraM punaH sevyata eva deho yo'nAdikAlAd dadadasti duHkham // 69 // tasmAt parityajya zarIramohaM cittasya zuddhayai satataM yatasva / na dehazuddhau puruSArthasiddhizcitte tu zuddhe puruSArthasiddhiH // 70 // 1 'setU' dhAtoH parasmaipadile sulabhAH ziSTaprayogAH / 144

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SPIRITUAL LIGHT. ( 65 ) Think about the foul transformation the objects undergo, when they are thrown out of the body-the very objects once enjoyed as palatable dishes and extra-ordinarily flavoured drinks, ( 66 ) Even you may resort to medicinal compounds serving as elixir vitae and tonics; yet the physical ( jarlike ) frame can never be made to acquire immunity from destruction. ( 67 ) The corporeal body is inherently more reprehensible even than the bottle of wine. Can it be ever purified by the daily toilet with scented oils and fragrant water baths ? ( 68 ) The physical body of creatures is the repository of all diseases. As long as they are hidden inside, one remains blind with lustful passions. When once they become manifest the wretched person of dejected look seos nothing else but misery everywhere. ( 69 ) He, who brings on calamity for once, surely never becomes the object of ( trust and respect. How wonderful it is that this body the constant source of evils from times immemorial is repeatedly. taken care of ? 145

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adhyAtmatavAle. ( 70 ) Consequently disattach yourself from body, apply yourself unceasingly to the purification of mind. The achievement of the spritual bliss does not lie in the purification of the body but in that of the mind. Notes:-V. V. 64-70 The phenomenal souls, being ignorant of the pure nature of the Higher-Self, try to derive happiness in his surroundings, etc., so the disparagement of the body is here pictured to warn those who aspire after true bliss and still take unnecessary precautions and care in the nourishment and decorations of the body, which, truly speaking, does not belong to them. This body is described full of the filth, disease, pain and other substances, conductive to sins. Nourishing the body with delicacy as involved in fragrant baths, in the application of various scented oils and cosmetics to it, in its decorations, in feeding it with dainty food and relishing flavoury drinks, does not tend to spiritual welfare, of course this depreciation of the body, may, on the first sight appear curious to those, who identify their bodies with their souls, but if they stoop to reflect a little on this subject, they would clearly understand the true nature of the body, of running fast into decay and dissolution, in spite of the best care and attention bestowed on it. So the author means to convey the idea whereby human beings may avoid over-indulgence in many things for the sake of the wellbeing of their bodies. Though these bodies are impermanent still, they help in evolving within 146

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SPIRITUAL LIGHT. them, the powers of existence and (Dharma Sadhanam ) permanence Consequently utmost care and solicitude to strengthen and to cherish the body, studious attention to beauty, order and gracefulness of this fieeting frame, should be avoided, but it is also necessary to feed and nourish it with modesty and in proper bounds as would help to draw out the inner powers veiled in by the Karmic dirt. Live not to eat but eat to live. -Old Maxim. prastuta vAta samajAve che- je sundara-rocaka bhojana karavAmAM Ave che ane je adbhuta rasavALAM pAnake (pIvAnI cI) pIvAmAM Ave che, te badhAne jyAre zarIra bahAra kADhe che, tyAre te kevAM malina heya che?"--5 ' yadi hamezAM rasAyananuM sevana kare ane piSTika padArtho khAo, te paNa A zarIrarUpa ghaDAne bhasmIbhUta thavAne je svabhAva che, te maTavAne nathIja."-66 pratidina A zarIrane uttama telathI sArI rIte mardana karavAmAM Ave ane sugandhi pANu vaDe tene harAvavAmAM Ave, te paNa madirAnA ghaDAthI paNa vadhAre nindanIya evuM A azuci zarIra zuM pavitra thanAra che?"-67 prANionAM zarIre rogothI bharelAM che. te rogo zarIranI aMdara rahyA hoya tyAM sudhI ja mANasa unmatta rahe che, ane jyAre te raMge zarIramAMthI bahAra Ave che, tyAre garIbaDA moDhAvALo prANa du:khanija jue che-duHkha sivAya sukhanuM bindu paNa tenAthI jovAtuM nathI." 8 ekaja vAra jeNe ApaNane duHkha ApyuM hoya te tenAthI * 147

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adhyAtmatattvAlAka. ApaNe hamezAM aLagA rahIe chIe; to pachI je, ApaNane anAdi kALathI du:kha ApatuM AvyuM che, te zarIranI lAlanA upara mAhAnya rahevuM, e kevuM Azcaya ? " "--69 " mATe huM sajjana ! zarIra uparanA mAha cheADI cittane zuddha banAvavA mATe prayatna kara. zarIrane zuddha karavAmAM purUSAnI siddhi samAyalI nathI, kintu cittanI zuddhi karavAmAM purUSAnI siddhi samAyalI che. .. 69- phemo viSaya nASS anyatra mokSAd nahi vAstavaM zaM mokSazca dehava mitho viruddhau / mumukSavastena na dehamohaM kurvanti, kurvanti bubhukSavastu // 71 // ( 71 ) Truly there is no real happiness in any other place except in the final emancipation of the Soul from recurring births. Final emancipation and physical body are mutually opposite; (as poles asunder) those who desire liberation cease to care for worldly pleasures (body) and not those who are attached to worldly pleasures (body). Notes-Bodily comforts are pleasant and ravishing in appearance; but they really end in pain. They are fleeting and temporary. The enjoyment of sensual pleasures leads to the forging of the new Karmie bonds; so, as long as you are in the Samsar, i. e., you take delight in worldly things, you are doomed to perpetual births and deaths, i. e., the condition of earthly pleasures and pains. They therefore do not constitute real happiness. While Moksh 148

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SPIRITUAL LIGHT. is a condition or a state in which the Perfect Soul remains ever liberated and freed. Even animals desire freedom which implies happiness and so it is quite natural and logical that wise persons with spiritual illumination and advancement would wish for freedom in its increasing growth and intensity from the bodily imprisonment. When freedom reaches its full growth, the happiness also reaches the height of perfection from which there is no fall or return to worldly existence. Hence there is no real happiness in any other place, except in the final emancipation of the Soul. cAlu vAtanI puSTi-- << meAkSa sivAya khIje kyAM vAstavika sukha nathI; ane mekSa tathA zarIru, e ane paraspara virUddha che; mATe mumukSu leAkeA zarIra upara mUDhatA rAkhatA nathI, kintu bhAgalabdha manuSyA, te uparanA mehamAM anya anyA rahe che. "--71 vyAkhyA. zarIra kevA durgaMdhI padArthIthI bhareluM che, e ApaNane pratyakSasiddha che. zarIrane paDatAM saDatAM vAra lAgatI nathI, e vAta ApaNe sArI peThe jANIe chIe. AvI sthitimAM zarIrane paMpALa rAkhavAmAM Ave, zarIrane pramAdI-susta banAvavAmAM Ave, viSayabhAgamAMja zarIrane upayAga levAmAM Ave, meAjamajA uDAvavAmAMja zarIranA bhAga ApavAmAM Ave, athavA pApakarmImAM zarIrane joDavAmAM Ave, te te duniyAne kAi paNa suvicAraka manuSya sArUM lekhaze kharA ? duniyAnA prANio anAdikAlathI viSayarasamAM lapaTAyA che. e sthitithI haThAvIne jIvAne puNya mArge doravAnI khAtara zarIranI yathArtha sthiti-ke te kharAba cIjonuM pUtaLu' che--batAvavI, e sahu kaiAi visamAja atyAvazyaka samajI zake tema che; ane teja abhiprAyathI prastuta zlAmAM te viSayane paricaya 149

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adhyAtmatatkAlIka karAvavAmAM AvyuM che. zarIranI nirguNatA samajyAthI tenA uparathI lekene meha utare ane tethI pApakarmo karatAM aTakI jaine teo puNyakAryomAM pravRtti kare, eja rahasya A zlekethI sahadAe kheMcavAnuM che. "zarIra sarvathA nakAmuM che, ema samajIne tene charIthI ke talavArathI kApI nAMkhavuM" e mUrkhatAbharele artha koIe svapnamAM paNa samajavAne nathI. zarIrane game tevI pharatAthI kApI nAMkhavAmAM Ave, te paNa yAda rahe ke ethI karIne zarIrane sambandha chUTI zakavAne nathI. eka zarIrane sambandha chUTaze ke tarataja bIjuM zarIra joDAze. AvI rIte ananta zarIrane hAra ApaNA upara laTakate Avyo che. e hAraDe jyAM sudhI raheze, tyAM sudhI rega, zeka, sattApa maTavAnA nathI, e upara joI AvyA chIe. AthI e spaSTa jaNAI Ave che ke yathArtha sukha, zarIranA abhAvamAM-AtmAnI azarIrI dazAmAM ja raheluM che; ane eja dazAnuM nAma mokSa che. A dazAne meLavavA mATe ja zarIra uparanI ghelachA utArIne zarIrane popakAra, IzvarapAsanA, satya, dayA vagere kalyANakArI kAryomAM udyata karavuM joIe. AvA puNyakAryomAM jeo potAnA zarIrane bhega Ape che, teo, e asAra zarIramAMthI paNa evo sarasa sAra kheMce che ke jenAthI vegane uMce mArga meLavI zakAya che ane chevaTe sarva avidyAthI chUTIne paramAtmA thavAya che. purUSenuM zarIra satyarUSane muktinA bAraNA AgaLa mUkIne pachI cAlyuM jAya che, tyAra pachI AtmA ekale muktinI aMdara praveza kare che. A uparathI zarIra ucAM kAryo karavA mATe keTaluM mahattvanuM siddha thAya che, e khulluM jaNAI Ave che. Aja mATe kahI zakAya che ke ghaNAyana" arthAta "dharmanuM prathama sAdhana zarIra che " paraMtu te ja zarIrane je ulaTe mArge deravAmAM Ave, te tene mATe A paNa ugAra nikaLI zake che ke - rAmA hajuM pApaNAma" arthAta "zarIra pApanuM prathama sAdhana che. TUMkamAM zarIrathI puNya ane pApa, dharma ane adharma, saMsAra ane mokSa e badhuM sadhAya che. 150

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SPIRITUAL LIGHT. 6 puNya, dharma athavA mekSa tarapha jeenuM valaNa che, tene mATe zarIra mahAna upakAra karanArI cIja che. ethI viparIta kharAba vartana tarapha jeenuM valaNa che, tene teja zarIra adhAtimAM paTakanAra thAya che. A uparathI eja rahasya kheMcI levAnuM che ke, zarIranI dhasAdhana pUratI rItasara apekSA rAkhavI vyAjakhI che, paNa te uparAMta meAhadaSTithI zarI ranA gulAma banavuM, e kalyANAbhilASIne yukta nathI. * sAdhanane sAdhana tarIke mAnavAnuM che. ' e vAta ApaNe bhUlI gayA nathI. zarIra muktimAnuM sAdhana che, e nakkI vAta che, eja mATe tene mukitanA mAne anukULa banAvavuM joie. tenAthI evA prasaMga upasthita thavA na joie ke je muktinA mArgamAM bAdhA nAkhanAra--naDatara karanAra thAya. A pramANe jo vavAmAM Ave, to e zarIra Adarzo zarIra anee, emAM lagAre zaka nathI. Aja hakIkatane samajAvavA mATe zarIrane * azica kSarNAvanAzI hADakAneA mALeA vagere vAstavika dUSaNAthI nivAmAM Ave che. AvI rIte tene niMdavAnA uddeza, upara kahyuM tema zarIra upara mUrchA thatI aTake ane zarIrane parApakAranA raste joDavAnuM pratibhAna thAya tathA Alasya, pramAda vagere dUSaNA dUra karIne te zarIrathI jJAna, dhyAna, samAdhi, AtmasAkSAtkAra vagere divyamAga mAM vicarI zakAya, eja che, bAkI Adarza zarIrane to kAi nituMja nathI. parantu e vAta na bhUlavI joie ke- chevaTanuM sAdhya bindu tapAsatAM zarIra heyaja che. kemake zarIra rahete mukitamAM praveza nahi ane mukitamAM praveza vakhate zarIra nahi. > < > ' asArAd dehAt sAramuddhared ityevamarthakamAha-- yenaiva dehena vivekahInAH saMsArabIjaM paripoSayanti / tenaiva dehena vivekabhAjaH saMsArabIjaM parizoSayanti // 72 // ( 72 ) The same body which men bereft of wisdom (discriminating powers) utilise for watering the seed 151

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adhyAtmatattvAlaka. of births and deaths, serves for the wise as an instrument for destroying it. Notes--There is a great difference between the the ignorant and the wise. One, bereft of wisdom, uses his body in the enjoyment of sensual pleasures, in the gratification of his cherished desires, in making tremendous efforts for the attainment of wealth, power, authority, influence, etc; and thus enters into the fresh bondage of Karmas and becomes subject to births in the four grades of life, i. e., he prolongs his transmigration. While the wise, with a clear notion of his body being distinct from the Soul, uses his powers in abstinence, renunciation, and asceticism. He highly values the possession of true knowledge whereby he distinguishes the noumenal from the phenomenal. Thus, with the help of true knowledge he extirpates Moha and its train-bearers, attachment, aversion, lust, greed, anger, pride, etc; He practises austerities and strictly observes vows. He remains equipoised in prosperity and adversity. Being so far illumined, he meditates upon the spiritual nature of Self and destroys the seed of Samsar. asAra dehamAMthI sAra kheMcavo je zarIravaDe vivekarahita leke saMsAranA bIjane puSTa kare che, teja zarIravaDe vivekI leke saMsAranA bIjane sukAvI nAMkhe che."--7ra ha-fa afTOTAAIE, 'miSTAnnabhogaM kurutaH samAnaM dvau pUruSAvekatarastu tatra / badhAti karmANi, nihanti cAnyo-mohe viveke ca vijRmbhmaanne||73|| 152

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SPIRITUAL LIGHT. ced dhAvato jIvavadho na jAto jAtaH punaH pazyata eva yAtaH / tathApi hiMsAphalamAdime syAd mUDhe, dvitIye na dhRtopayoge // 7 // ( 73 ) While two persons are enjoying the same sweet dish, one of them as the result of ignorance accumulates energies ( Karmas ) while the other with his wisdom destroys them. ( 74 ) Suppose that no insect is killed while one is running with his eyes shut ( blind with infatuation ) and that some insect is killed by another walking with his eyes open ( with discriminating powers ).. . However, the former incurs sin ( if his regard for life be not real, ) while the latter incurs none. ( if real. ) Notes:-In verses 73 and 74 the difference between the results of one kind of action with different motives is clearly indicated. The wise, guided by non-attachment does things, which do not entangle him in the meshes of Karma but on the contrary, enable him to remove his karmic dirt. While the ignorant, blinded by sensual pleasures and enjoyments, goaded on by desires and passions do acts which engender Karmic energies, tending to prolong the period of transmigratory cycle. So the wise man taking his dish, free from sonsual desires and pleasures, is helped in the purification - 153

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adhyAtmatavAleka, of his Soul. In the same way he, who is prepared to work with his eyes open to the noble and elevating precepts of scriptures, is enabled to remove the Karmic dross. While reverse is the result in the case of one under the influence of ( Kashayas ) passions and ignorance. ___Cf jayaM care jayaM ciDhe jayamAse jayaM se| jayaM bhujaMto bhAsaMto pAvakammaM na baMdhai // -dazabaikAlikasUtram, mAha ane vivekanuM pariNAma- be mANasa sAthe bhajana karavA beThA che. baMne jaNao miSTAnna khAI rahyA che. te vakhate temAM eka manuSya azubha karmone bAMdhe che, jyAre bIjo mANasa karmono kSaya kare che. A karmabandha ane karmakSayanuM kAraNa anukrame meha ane viveka che. je manuSya tRSNamAM abdha banIne khAI rahyo che, te azubha karmone bAMdhe che ane je tRSNarahita khAI rahyo che, tathA khAvuM, te peTane bhADuM devA pUratuM che, ema cintavI rahyo che, te tatvavicAraka manuSya karmone kSaya kare che."-74. "bIjI rIte joIe te-e mANasa cAlyA jAya che; emAM eka jIvadayA upara lakSya nahi rAkhata doDato cAlyo jAya che, jyAre bIje jamIna para chavadayA tarapha najara karate dhIre dhIre cAle che. A baMnemAM denAra manuSyanA pagathI, mAnI le ke jIvanI hiMsA na thaI ane pelA dayAdRSTipUrvaka dhIre dhIre cAlanAranA pagathI koI jIvanI hiMsA thaI gaI, Ama hovA chatAM paNa tavadRSTie eja InsApha ApI zakAya che ke deDanAra mANasane (tenAthI jIva nahi maravA chatAM paNa) hiMsAnuM pAtaka lAgI cukyuM ane pelA khyAla rAkhI cAlanArane ( enAthI jIva marI javA chatAM paNa) hiMsAnuM pAtaka lAgyuM nahi; Ama hevAmAM kAraNa e che ke deDanAra mANasane jIvadayA tarapha khyAla nahe, jyAre bIjA mANasane jIvadayA tarapha pUre upayoga hate."-74. 14

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SPIRITUAL LIGHr. avivekaH kIdRg balIyAn ? zarIramevA''tmatayA vidanto vidanti naitat khlu-"ko'hmsmi"| idaM jagat vismRtavat svameva svasmin bhramaH sphUti kiidRsho'ym||75|| (75) Those ( with the idea of super-imposition of their -self ) who identify their bodies with souls do not realise their true nature. Thus then this world forgets its own self. Oh, of what sort this bewildering delusion of one's own self is ! ! Cf.--Self-knowledge is wrapped in ignorance whereby all creatures are stupefied. Bhagavada Gita. pItvA mohamayI pramAdamadirAmunmattabhUtaM jagat // -bhartRhari / mavivenu prAya zarIraneja AtmA samajanArA ke kharekhara e nathI samajatA ke huM kahuM chuM ? " A jagata arthAta jagatanA ja pitAne ja bhUkhI gayA cha. ! potAnA sUkSI , meso madho zrama ?" -75 vivekajAgaraNAyopadizatirAgaM ca roSaM ca paratra kRtvA kathaM vRthA hArayase bhavaM bhoH / mAdhyasthyamevA''zraya cet sukhecchA mAdhyasthyajaM zarma praanpekssm||76|| (76) Why do you lose your life to no purpose by 155

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. 34241642 701913. cherishing feelings of love for and hatred against others ? If you long for happiness, cultivate indiffrence ( to the outward world ) which alone is the source 1of. unmixed pleasure. Notes:--Pure joy is only attainable when one attains Moksha. Liberation from births and deaths can be secured by the acquisition of Spiritual Knowledge and by no other means. Spiritual Knowledge signifies the attainment of right belief, right knowledge and right conduct. So, if one has not advanced so far, in spite of his asceticism, deep study of scriptures, observance of outword rites and ceremonies, as to understand and realise unsullied nature of the Soul, he is open to the temptations of immense wealth, exalted positions aud other worldly enjoyments and thus while enjoying them he enters into fresh bondage of Karma tending to prolong his transmigratory cycle. It is therefore imperatively necessary to be free from the least tinge of love and hatred, for an aspirant after freedom from births and deaths. Renunciation though partial within the limited sphere of the house-holder's life though done with the desire of fruit, consequently in any case one should try to kill his desires as much as lies within his power and control. vivekajAgRtine anukUla upadeza . " he sajajana ! bIjAnA upara rAga ane repa karIne zA mATe A mAnava bhavane phagaTa hArI jAya che ? je sukhanI IcchA hoya te madhyasthabhAvanuM avalaMbana kara. mAdhyasthavRttithI je sukha pragaTe che, te yu hugani ollonell zuUall aid tell. "-05 156

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SPIRITUAL LIGHT. viveka hantrI mIrSyAmapa tu zikSayati paronnatau kiM parikhidyase tvaM parakSatau kiM vahase pramodam ? / spRzanti nAnyaM tava durvikalpAstvAmeva badhnanti tu karmapAzaiH // 77 // paronnatau cet tava duSprayatnaiH kSatirbhavet kastava tatra lAbhaH ? | na syAt kSatistarhyapi ko nu lAbhastattApahetUn tyaja durviklpaan||78|| jAgartti puNyaM prabalaM yadIyaM pravardhamAne'bhyudaye tadIye / ko'styanyathAkarttumalaM suro'pi nerSyA tataH kvApi karotu dhiimaan|| 79 // ( 77 ) Why do you envy the rise of others? Why do you rejoice at their fall? Your evil thoughts do not affect any one else but on the contrary they entrap you in the meshes of Karma. ( 78 ) What advantage do you derive, if your wicked efforts nullify the success of others? You gain nothing if you fail in your endeavours, therefore you should discard your evil thoughts-the source of afflictions. (79) When one's merits fructify in full force, even God, much more a human being, is powerless to reverse the tide of his increasing prosperity; therefore a reasonable man should not cherish ill feelings towards others. 157

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adhyAtmatavAlAka. Notes:-In these three previous verses the auther vividly brings before our mind, the importance of harbouring and entertaining evil feelings and the futility of working maliciously against others. He says, in this phenomenal world Page #313
SPIRITUAL LIGHT. jenuM balavAna bhAgya jhaLakI rahyuM che, tenI caDhatI udayakaLAne teDI pADavA manuSya te zuM, devatA paNa samartha thato nathI, mATe buddhimAne koI upara ISyabhAva rAkhavo nahi. "-79 vivekavikAsAyaiva zikSayati abhyunnatizcAvanatizca yat syAt puNyasya pApasya ca kAryametat / kSINe ca puNye'bhyudayovyapaiti tannazvara zarmaNi ko vimohaH? // 8 // (80 ) Rise and fall result from merit and demerit; when the stock of merit is exhausted, the star of prosperity sets. Then, why are you fascinated by momentary happiness ? Notes:-Prosperity and adversity depend upon the working of Karma, the powerful ruler of the phenomenal world. When the store of good deeds is exhausted, the ill star of decline begins. So the happiness, thus acquired, is fleeting and unreliable, consequently the author rightly recommends dis-attachment from worldly pleasures and close application to the study of Self with a view to bring on the unshakeable balance of mind. vivekanuM zikSaNa "saMsAramAM je unnati ane avanati prApta thAya che, te kharekhara puNya ane pApanuM pariNAma che. ane je vakhate puNyane kSaya thAya che, tyAre unnati ( abhyadaya ) palAyana karI jAya che, jyAre Ama hakIkata che, te pachI nAzavaMta sukhamAM meha zuM karo ?"-81. 159

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adhyAtmatattvAlAka. vivekaphalaM mAdhyasthyaM prazaMsati saMvedyate yat sukhamadvitIyaM kadApi mAdhyasthyalavopalambhe / prazastakarmoMghajasaukhyarAzirapyasya naivA'rhati tulyabhAvam // 81 // ( 81 ) Even all sorts of happiness, accumulated in mass, generated by meritorious deeds, do not equal the matchless bliss which a man enjoys at times from the achievement of the fraction of indifference to love and harted. vivekanA phaLarUpa madhyasthabhAva-- te jyAre kAi vakhate ( ApaNA jevAone paNa ) mAdhyasthya vRttinI vAnakIne anubhava thAya che, tyAre vakhatanuM je advitIya sukha anubhavAya che, te sukhanI kharAkharI prazasta karma samUhathI utpanna thanAra sukharAzi paNa karI zake nahi ? "--81 (6 munmano nirodhanIyamityAha aizvaryamAlokya vAM vicitraM citrIyase muhyasi vA kathaM tvam ? | na kizcidetat surasampado'gre vipAka evA'sti ca karmaNo'sau // 82 // ( 82 ) ( Oh, human being.) Why are you wonder-struck and stupefied at seeing the varied prosperity in this world? It stands very low in comparison with that of Gods. It is surely the result of Karmas ( actions of beings in former lives. ) zA mATe mAhita manavuM ? " huM bhavya ! pRthvI upara vividha aizvarya sAmrAjyane joi zA 160

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SPIRITUAL LIGHT. mATe tuM AzcaryamAM garakAva thAya che ? zA mATe mAhita bane che ? devatAnI vibhUtinI AgaLa A manuSyakSetranuM aizvaryaM kazuM hisAbamAM nathI. e sivAya vastudRSTie vicAra karIe te game tevuM sAmrAjya ane game tevI. prabhutA paNa karmane eka vipAkaja che "- 82 puNyaM hi karmaiva, atastajjanye phale ko mohaH ?, ityAha indrAH surA bhUmibhujaH pradhAnA mahApratApA adhikAriNazca / sarve'pi karmaprabhavA bhavanti kastat satAM karmaphale vimohaH ? // 83 // ( 83 ) Indras, gods. kings, ministers and illustrious officers all are the creatures of Karma. Then, why should a wise man blindly attach himself to the fruits of Karma ? Dinin the author here means to convey the true idea of the so-called greatness and grandeur of men as well as gods headed by Indra. The glory and the magnificence of these beings are mere shadows and dreams liable to decay and dissolution. They are also subject to the law of Karma, It is useless to aspire for fruits of Karma. Good deeds done with some worldly desire of enjoyment are like golden chains which tie us to the bondage of Karma, the chief cause of this transmigratory wheel. Again, the enviable glorious rise with all its grandeur and power may hurl one down into the abyss of miseries and perdition of hell, while enjoying it quite reckless of the noble and elevated ideals as dictated in scriptures consequently disattachment from worldly and sordid 21 161

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adhyAtmatavAlAka. pursuits is imperative on those who aspire after true happiness. puNya-kramajanya phaLamAM zA mAha karavA ? " saMsAramAM indrA, devatAo, mahArAjAo ane mahAna pratApI adhikArIo je thavAya che, te kharekhara karmanA prabhAvathI thavAya che. ( dareka prakAranuM aizvarya karmanuM pUtaLu che ) te pachI sunna janAne kanA mULa upara mAha zAnA hAya ? -43 atha tattvadRSTyai nijacaritra nirIkSaNasyA''vazyakatvamAha sadA nirIkSeta nijaM caritraM yacchuddhimApnoti vihIyate vA / hAniM ca vRddhiM ca dhanasya pazyan jaDazcaritre na dRzaM karoti // 84 // ( 84 ) One should always introspect oneself whether one attains purity or becomes defiled; only the ignorant person interested in acquisition and loss of wealth, does not examine his inward nature. Notes: Know thyself' is the most important precept recommended by philosophers, moralists and great writers. One should thoroughly examine and scrutinize his own actions, keeping in view, his chief ideal of life. He must daily inquire within himself, what use he made of the powers, riches, faculties he possessed, so as to form a correct view of life he leads. He must not do so with an eye of partiality but should minutely see his faults. He must interrogate himself as to higher problems of life and then should decide to adopt means for achieving the best ideal of life. According to the Jain theory the best 162

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SPIRITUAL LIGHT. ideal of life is the observance of five vows, in toto, for the ascetics and partially by the house-holders. Thus prepared he may rise higher in the spiritual development. Cf Self-reverence, self-knowledge, self-control, These three alone lead life to sovereign power, -Tennyson. Nor let soft slumber close thine eyes, Ere every action of the day Impartially dost thou survey, Where have my fect chose out their way ? What have I learnt where'er I've been, From all I h've heard, from all I h've seen ? What know I more that's worth the knowing ? What have I done that's worth the doing ? What have I sought that I should spun ? What duties have I left undone ? Or into what new follies run ? These self inquiries are the road That lead to virtue and to God. --Dr. Watts. pitAnuM caritra nirakhavuM hamezAM manuSya potAnA caritranuM nirIkSaNa karavuM ke- mAruM caritra-mAruM vartana zuddha thatuM jAya che yA malina thatuM jAya che. avivakI manuSya dhananI hAni tathA vRddhi upara dRSTi kare che, paraMtu pitAnI vartaNuka upara daSTipAta karatA nathI "-84 kyAkhyA cAritrane sudhAravA mATe prathamataH durvyasanane parityAga karI joIe. durbasane aneka prakAranAM che, paraMtu mukhyatve sAta dusane-jugAra, mAMsa, madirA, vezyA, zikAra, corI ane paradAragamana che. 188

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adhyAtmatatvAlaka, jugAra bahu kharAba vastu che. enAthI aneka durgaNe ubhA thatA ApaNe pratyakSa joIe chIe. jugArI ekaja dAvamAM seMkaDo rUpIyA anAyAse meLavI le che ane khoI nAMkhe che. AvI sthitinI lata lAgavAthI udyama, hunara ke nekarI vaDe thoDe thoDe dravya upArjana karavuM, e jugArIne pasaMda paDatuM nathI. ethI ja jugArI pitAnA anAyAsalabdha dravyane kharAba rIte uDAvavA himmata calAvI zake che. jugAra keTalI jAtanA che ? e vAtanuM spaSTIkaraNa karavuM lagAra kaThina che. paraMtu vastusthitie joIe te AjakAla je aneka prakAranA saTTAo nikaLyA che, te badhA jugAramAMja samAveza le che. e sivAya pAnAMnI ramata, ghaDadeDanI zarata, sarTI, biliyarDa vagere paNa jugAraja kahI zakAya. saTTA vagere karIne dhanavAna thayelA ApaNuM jevAmAM Ave che, te paNa samajI rAkhavuM joIe ke e kharAba lata che. jugArathI dhanika banelAone vibhAga bahu thADe che, jyAre tenAthI pAyamAla thayelAe ghaNuM ja meTI saMkhyAmAM dRSTigocara thAya che. jugArI jema jema jugAramAM hArate jAya che, tema tema te pitAnuM sarvasva jugAramAM hamato jAya che, chevaTe bhikhArI banIne uThe che. corI vyabhicAra vagere mahAna durguNe prAyaH jugAranI sAthe rahe che. AthI jugArI pitAnI ehika jindagI ane paraloka sudhAravAmAM sarvathA pachAta rahI jAya che. bIjuM durvyasana mAMsa che. te viSe AgaLa trIjA prakaraNamAM joIzuM. trIjuM durthasana madirA che. madirAthI caitanya upara keTaluM AvaraNa patharAya che, e sahane pratyakSa che. madirAmAM lubdha banelAne pitAnA zarIranuM, pitAnAM mAtA pitA ke kuTuMbavarganuM bhAna rahetuM nathI. madirA pInArAne mAnasika vikAsa, magajabaLa ane cittanI sthiratA hotI ja nathI. madirAnA vyasana vALe varatutatvanA vivekathI bhraSTaja rahe che. surApAna karanAranA hRdayamAM dharma heteja nathI. madirAne kepha jyAre caDhe che, tyAre manuSyane koI prakAranuM bhAna rahetuM nathI-simbaddha pralApa karavA lAgI jAya che, pitAnI guhya bAbate kahI nAMkhe che ane te vakhatanI tenI sthiti bahuja dayApAtra bane che. dArUne parAdhIna thavuM, e 164

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SPIRITUAL LIGHT. bhAre durbhAgyanuM pariNAma che,zarIrane tathA AtmAne pUrNa kharAbImAM mUkanAra che. cethA durvyasanamAM vezyA Ave che. te sambandhamAM AgaLa brahmacaryanA prasaMge vicArIzuM. zikAra e pAMcamuM duvyasana che. zikAra karavAmAM koI prakAre lAbha jaNAtuM nathI, kintu kevaLa nukasAna ja anubhavAya che. zikAra kare joIe duzamanane, ane te duzamane vAstavamAM ApaNuM mane bhavanamAM rahelA kAma, krodha, mada, mAyA lobha, rAga, dveSa eja che. te duzamane zikAra karavAmAM Ave te pUrNa tejomaya, pUrNa AnaMdasvarUpa, pUrNa svataMtra akhaMDa AtmasAmrAjya meLavI zakAya che. Aja vAstavika zikAra che. hariNa, rojha vagere vanacara pazuo, ke jeo potAnAM bALabaccAMenI sAthe koIne nukazAna pahoMcADayA vagara vanamAM vihare che, eone zikAra karavo kharekhara geravyAjabI che. je rAjA-mahArAjAo athavA koLI vAgharIone A vyasanamAM zokha lAgI gayo hoya che, teo bIcArAM garIba harine haNuM nAMkhavAmAM lagAre pAchIpAnI bharatA nathI. sRSTisaidanI sampattirUpa e niraparAdhI pazuone katala karavA, e atyaMta adhama kAya che. keTalAkane uDatAM pakSio upara goLI calAvavAmAM bhAre rasa paDe che, paNa are ? " kAgaDAne mana hasavuM ane deDakAne prANa jAya " ene vicAra kema karavAmAM AvatuM nathI ? pitAne zokha bIjA jIvonA vadhamAM pUre karavo, e nIcamAM nIca karma che. vananI aMdara viharatA pazue vananI prAkRtika vibhUti che. te pazuone zikAra karavAmAM kudaratI saMpattine nAza karavAno paNa anartha rahelo che. eka samaya e hatuM ke jaMgalenI aMdara hajAre hariNe vagerenAM jhuDejhuMDa dRSTigocara thatAM hatAM ane vividha pakSiono kalarava zravaNaviSaya thatuM hatuM, atyAre temAMnuM kazuM raheluM dekhAtuM nathI, enuM kAraNa zikArIonI zikAra karavAnI Adata sivAya bIjuM zuM hoI zake ? leke jyAre pitAne dharma bhUlI e ghaNuM yuropIyana DAkaTaroe puravAra karI ApyuM che ke dArU pIvAthI zarIramAM azakti, lehIne bagADa ane magajane kSaya thAya che, tathA kSayaroga vagere bhayaMkara rogo dArUDIAne lAgu paDe che. 186

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- aSNAtmatavAlAka jAya che, tyAre kharekhara teo potAnuM manuSyatva gumAvI bese che. jevI rIte vaNikane dharma nItipUrvaka kalama calAvavAnuM che, ane sAdhuone dharma jagatane sanmArga para lAvavA mATe upadeza karavAno ke zAstra racavAne che, te ja pramANe kSatriya dharma svadezanI rakSA karavA mATe hAthamAM talavAra rAkhavAnuM che. have jo vaNike teja pitAnI kalamathI anItinAM kAma kare, ane sAdhuo zAstraracanA yA upadezane adharma phelAvavAnuM sAdhana banAve, te kharekharI rIte kahevuM joIe ke te vaNike ane te sAdhue mahAna pAtakI che. A ja pramANe kSatriyo paNa je pitAnAM zathI dezarakSA karavAne pitAne dharma bhUlI jaI pazu-pakSiono saMhAra karavAmAM macA rahe, te teo paNa barAbara pAtakI che, emAM lagAre kheTuM nathI. hariNAthI khetIvADInI kharAbI thatI mAnIne teonA ghAtakI banavuM, e samaja vagaranuM kAma che. yAda rAkhavuM joIe ke je vakhate jaMgalamAM hariNu vagere aneka jAtinAM pazuonAM TeLeToLAM viharatAM hatAM, te vakhate zuM khetIvADI kharAba thaI jatI hatI ? te samaye anAja zuM pAkatuM nahatuM ? te vakhatanI prajA anna na pAkavAne lIdhe peTabhara bhejana zuM meLavI zakatI nahatI ? bhAratavarSamAM evA aneka rAjAo thaI gayA che ke jeoe pitAnA rAjyamAM koI paNa prANIno vadha nahi karavAne eNDara bahAra pADyo hato, tyAre zuM teonA samayamAM kheDuta pitAnI khetImAM niSphaLa nivaDatA hatA ? nahi, kadApi nahi; sarvatra ahiMsAnuM sAmrAjya sthApana karavAmAM Ave, to ethI, deza je samRddha bane che, te ja daddhi, hiMsAne pracAra thavAthI bane che. khetaramAM meTuM ghAlanArAM hariNe ane evA bIjA prANIonuM paNa puNya hoya che, e magajamAM rAkhavA jevI hakIkata che. teonuM puNya bheguM maLavAthI kheDutenI khetI vizeSa phaLe che. khetaramAM teonAM meDhAM paDavAthI khetare ujaDa thaI jAya, e bhayathI teone haNI nAMkhavAM, e amAnuSIya ane buddhirahita karma che. nizAnabAja thavA mATe zikAra karavAnI jarUra samajAtI heya te zikAra karyA vagara arthAta jIvavadha karyA vagara paNa nizAnabAja thaI zakAya che. keI paNa nirjIva vastune koI sthAna para sthApita karIne tenuM 168

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SPIRITUAL LIGA'T. nizAna tAkavAmAM Ave, te nizAnabAja thavAne abhyAsa sArI rIte karI zakAya che. AvI rItanA abhyAsathI phaLasiddhi meLavavA uparAMta jIvavadhanA pAkathI dUra rahevAya che. atae prAcIna kSatriya satpara evAja abhyAsathI nizAnabAja thatA hatA. paraMtu duHkhanI vAta che ke te rivAja bhUlAI gaye ane jIvanA jokhame prANivadha karavAmAM kSatrio zakhI thatA gayA. rAjA-mahArAjAo prajAnA rakSaka kahevAya che. Ama chatAM teo jAnavarene zikAra karavAmAM macyA rahe che, te e ucita lekhAya kharuM? zuM manuSyanI mAphaka pazuo rAjAnI prajA nathI ? manuSyane prajA tarIke rakSaNa karanAra rAjAoe pazuone prajA tarIke gaNI teonuM rakSaNa zuM karavuM joItuM nathI ? je zikArane saMskRta vANImAM pApaddhi kahevAmAM Ave che, te pApanI samRddhirUpa zikArane rAjAo, kSatriya ke koI paNuM manuSya mAna ApI zake khare ? kSatriyenI mahattA yA udAratA tyAM sudhI sAMbhaLIe chIe ke teone koI duzamananI sAthenI laDAImAM ghaNuM ja nukasAna veThavuM paDyuM hoya, ane teonA manamAM ema thaI AvyuM hoya ke "duzamana je hAthamAM Ave te tenA TukaDA karI nAMkhyuM " to paNa pele dumana je meDhAmAM ghAsa laIne Ave, te teo tene mAphI bakSIne choDI de che " jeone mATe AvI udArate gavAya che, evA kSatriya-rAjAo, hamezAM moDhAmAM ghAsa rAkhanArA, niraparAdhI, kRpApAtra evA pazuo upara goLI calAve, eone katala karavAmAM zekha mAne, e kevuM ghera Azcarya ? dareka vicAraka samajI zake che ke bIjAne prANu levAne kAine hakka che khare ? pArakI vastu vagara pUgye uThAvavAne jyAre hakka nathI ane ethI vagara pUchaye pArakI vastu uThAvanAra gunhegAra Thare che, te pachI bIjAnA prANe levAne kAIne hakka nahi hovA chatAM pazuone zikAra kare, e ke bhayaMkara gunha ? je manuSya ema samaje che ke mane koInA prahArathI jevuM duHkha thAya che, tevuM duHkha mArA prahArathI bIjAne paNa avazya thavuM ja joIe ane thAyaja che " te manuSya koInA upara AghAta karavAnuM pasaMda kare khare che. pitAnA prANa mATe prANI potAnuM sarvasva 167

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adhyAtmatattvAlaka, mUkI de che, te prANa prANIne kevA pyArA haze ? evo vicAra zikArInA . manamAM Ave, te te zikAra kare khare 2. prANI rAjyapradAnane nahi cAhIne prANudAnane cAhe che, e khullI vAta che. A ughADI bAbatane paNa samajavAmAM na Ave, te tevAone dayAnA maMdiramAM pahoMcADavAne bIjo koI rasto che kharo ?. corI ane parastrIramaNa e chellAM be durvyasananA sambandhamAM AgaLa trIjA prakaraNamAM joIzuM. A sAta durvyasane sivAya bIjA paNa aneka durbasane phelAyelAM joIe chIe. jevAM ke-tamAku, aphINa vagere. A vyasanathI zArIrika sthiti bagaDavAnI sAthe Arthika sthitie paNa adha:pAta thavAnuM pariNAma Ave che. tamAku vAparanAra manuSya tamAkumAM eTale aMdha banI rahe che ke te potAnA zarIre udharasa, zvAsa, chAtIno dukhA vagere ubhA thatA regene khyAlamAM laI zakatuM nathI. A keTalI badhI ajJAnatA ! je tamAku balane kSaya karanAra che, chAtImAM cAMdu pADanAra che ane pariNume dAhavarane utpanna karanAra che, te tamAku khavAya, suMdhAya ke pIvAya ja kema ?. tamAku khAnAra, pInAra ane suMghanAra evA gaMdA rahe che ke koI sArI sabhAmAM besatAM temane potAne ja lajajA ubhave che. je tamAkunAM patrane pazuo paNa suMghatA nathI, te tamAkane buddhimAM AgaLa vadhelA kahevAtA manuSyo khAya, e te bhAre aphasane viSaya che. eka majUra ke jenAM bAyaDI-chokarAM bhUkhe maratAM hoya, te paNa reTalAnI paravA nahi karIne tamAkumAM pitAnI majUrImAM maLelA paisA home che. AvA kaMgAla manuSyane paNa rojanA be traNa paisA, mahIne rUpI savA rUpIye ane varSa dahADe lagabhaga paMdara rUpIyA tamAkumAM hemavA paDe che. A dRSTie joIe te varSa dahADe bhAratavarSamAMthI 60 karoDa rUpiyA tamAkumAM barabAda thAya che. tamAku pInAra eka mANasane pratidina ekaja pAIne kharca mAnIe te paNa tene mahIne daza paisA ane varSe be rUpIyA tamAkumAM nAMkhavA paDe che. ane e dRSTie samagra bhAratavarSamAMthI prativarSa ATha karoDa rUpiyA tamAkumAM 168

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SPIRITUAL LIGHT. kharcAya che. kahe ! AvI kaMgAla avasthAmAM paNa bhAratavarSanI prajA durvyasana tarapha keTalI mukI rahI che ? hiMdI sarakArane paNa tamAkuM pAchaLanA karamAM lAkho rUpIyAnI pedAza thAya che. e uparathI paNa samajI zakAya che ke bhAratavarSane janavarga tamAkumAM keTale masta thaI paDayo che. : aphINane mATe paNa ochA duHkhanI vAta nathI. aphINa vastutaH ahiphena ( sarpanuM pheNa ) che. zabadathI ja te jherIlI vastu hovI samajavA chatAM tene Adara karavo, e kharekhara Azcaryane viSaya che. aphINathI gAtra zithila thatuM, mAMsa sukAI jatuM ane sagaja kSINa thatuM pratyakSa anubhavAya che. ghaNAo miThAInI lAlacathI aphINamAM jhaMpalAya che, paraMtu pAchaLathI eone eTalo pazcAttApa thAya che ke e pitAnI jAtane durgatimAM sapaDAyelI samaje che. Ama chatAM paNa vyasana majabUta baMdhAI gayA pachI mANaso te vyasanathI chUTavA samartha thaI zakatA nathI. avvala che tevA durbasanionI saMgataja karavI joIe nahi. jindagIne kharAba karavAmAM mukhyatayA keIne hAtha heya, te te durthasanionI saMgati ja che. keTalAka garAsIA, rajapUta je phIkA ane baLahIna jovAmAM Ave che, tenuM kAraNa teonuM aphINanuM durvyasana che. aphINanI latathI ghaNuo pitAnuM sarvasva gumAvI beThelA joIe chIe. keTalAke zarUAtamAM thoDuM thoDuM aphINa hazathI khAvA lAge che, ane te vakhate teone tenuM bhAvi kharAba pariNAma khyAlamAM AvatuM nathI, paraMtu pAchaLathI teonI te vyasananA pariNAme je durdazA thAya che, e atyanta zecanIya ane duHkhapUrNa hoya che. svacaritravizadIkArAya guNagrAhakIbhavitavyamakaroSi dRSTiM na guNe parasya doSAn grahItuM tu sadA'si sajaH / / yuktaM na te zUkaravat purISe parasya doSe ramaNaM vidhAtum // 85 // . ( 8 ) Wthout appreciating the virtues of others, you 22 169

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* adhyAtmatattvAlaka. are always ready to find fault with them. You take delight in the faults of other's just as a bog does in filth, but such a course of life is not commendable. * Cf. Base calunny by working underground, Can secretly the greatest merit wound. -Bible Proverbs. ", , Da Whose edge is sharper then the sword whose tongue outvenomis all the worms of Nile, -Shakespeare. guNAMDI thavuM- - "he sarjana ! bIjAnA guNamAM tArI najara paDatI nathI ane bIjAnA deSo jovAmAM te tuM hamezAM taiyAra thayelo rahe che; paratu bIjAnA dezomAM ramaNa karavuM, e bhuMDanuM vichAmAM ramavuM, enI barAbara che. ethI e duSTa svabhAvane tyAga karavo yukta che. " -85 guNagrAhakIbhAvaM poSayati-- daurAnubaddhaH sakalo'pi loko nirdUSaNastvasti sa viitraagH| naM kiM punaH pazyasi dahyamAnamaho ! svayoreva padoravastAt // 86 // * * * * * *1 **, ( 86 ) Oh, man I every human being is full of vices; oply the Passionless One is faultless. Do not be blind to what is burning under your own feet. Cf, And why beholdeth thou the mote that is in thy brother's eye, but considereth not the beam that is in thine own eye ? Bible. 170

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SPIRITUAL LIGHT. Wagne Carug' 01491 mahAzaya ! tamAma leke koI ne koI doSathI gherAyelA che. sava thA doSarahita-paramavizuddha te eka paramAtmA vItarAga devaja che. ane vaLI bIjAnA doSa jovAmAM je tuM talapApaDa thaI rahe che, te 4121 4914 2 yang 37 ovat tel ? "---25 vikalpajAlamapahAya sthirIbhavitavyamvRdhA'nyacintAM kathamAtanoSi? vRthA'bhyakArye kimupasthitaH syaaH| kiM dhUmapujhaM yatase grahItuM vistArayan cetasi durvikalpAn // 8 // ( 87 ) Why do you fruitlessly trouble yourself with the thoughts of others ? why do you uselessly interfere with matters which do not concern you ? To fully indulge in wicked thoughts is to accumulato volumes of smoke. Cf. By anger, fear, aud avarice deluded, Men do not strive to understand themselves, . . Nor ever gain self-khowledge. One is proud Of rank and plumes himself upon his birth, .Contemning those of low degree; another Boasts of his riches, and disdains the poor; Another wants his learning, and despising Men of less wisdom, calls them fools; a fourth Piquing himself upon his rectifude, is quick to censure other people's faults. But when the high and low, the rieh and poor, The wise and foolish, worthy and unworthy, Are borne to their last resting place the grave. 171

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- adhyAtmatattvAleka, When all their troubles end in that last sleep And of their earthly bodics nought remains But fleshless skeletons-can living men Mark difference between them or perceive Distinctions in that dust of birth or from ? Since all are, therefore levelled by the grave And all must sleep to gether in the earth Why, foolish mortals, do ye worng each other? -" Mahabharata." We live in deeds, not years; in thoughts, not breaths; In feelings, not in figures on a dial. We should count time by the heart throbs. He most lives Who thinks most, feels the noblest, acts the best. -P. J. Bailey. vikalpajALa choDIne sthira thavuM- he mahAbhAga ! vyartha zA mATe pArakAnI cintAne hRdayamAM sthAna Ape che ? vyartha zA mATe pArakAnA kAmamAM DAhyo thavA jAya che ? ane vyartha zA mATe hRdayamAM nAnA prakAranA asaMbaddha vikalponI jALane phelAvate chata, dhumADAnA bAcakA bharavA jevuM kare che ? "-87 durvarttanaM hAtumupadizativibheSi duHkhAd yadi sAdhubuddhe ! duHkhAnukUlAM tyaja duSpavRttim / neSTo viyogaH sukhasampadazcet caritramApAdaya tarhi zuddhim // 88 // (88). Oh, well behaved one, if you fear calamities abandon evil tendency which brings on them, if you can not bear the lo-s of wealth and happiness, then try to live a pure life. 178

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SPIRITUAL LIGHT. Notes:--The author gives an instructive picture of vicissitudes of times and circumstances in order to evoke feelings of noble and high steadiness in the reader, so as to prepare him for self-realization as laid down further on. The essential form of conduct ( charitra ) mainly depends upon the nature of the inner life so the differences in the purity of life could be easily and reasonably accounted for. Some people lead a very highly elevated and moral life while others lack noble emotions, lofty sentiments, spiritual righteousness and strength. This is done in proportion in which the spiritual powers are developed. The genuine root of all these differences lies in the strengh of religious belief-the main pivot on which the wheel of life turns. To solidify the spiritual belief the knowledge of the relation of the soul with the universe is the first essential, whereby a man could clearly see the relation of the soul with the non-soul. i.e. according to the Jain theory, the relation between the soul and the five other substances. The study of the substances together with nine principles enables one to clearly understand the evanescence of this world, the inexorable working of the karmic law, the vicissitudes of time and fortune, the supreme excellence of the inner self, the utility of religion etc;. With this study he advances in the purity of heart, compassion, charity, self restraint, truth, high mindedness, quietude etc;. He leaves off his vices as covetousness, false belief, anger, lust, etc;. the chief source of his sensual pleasures and pains which entrap him in the meshes of karma. His actions based on the altruistic principles to pro 173

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adhyAtmatattvalAka. Goed from genuine sympathy for the distressed and his attitude of indifference to the wicked are in the natu ral course of things. Thus illumined he with the renunciation of love and harted in toto fixes his mind in the contemplation on the pure Atman. By removal of unsteadiness and by the eradication of mental disturbances and by the giving up of all good and bad throughts and having established himself in the calm and undisturbed meditation he attains liberation. ( moksha ) Cf. Blessed are the pure in heart; for they shall see God. --Bible St. Matthew. If we have not the good things of the world, we are distressed; And if we possess them, we fetter our feet through our love for them. --Sadi Gulistan. kharAba vartItathI dUra rahevuM-- " he samudde ! jo tu duHkhathI kharekharI rIte duzmane upajAvanArAM kharAqha vanAnA tyAga kara. yadi vigatane pUrNa aniSTa hAya-khAsa hRdayathI aniSTa vanane sudhAra. "--88 vyAkhyA. DaratA hoya, tA sukhasa`pattine hAya, te dvArA cAritrane sudhAravA mATe paheluM pathiyu' nIti che. nItimAMthIja saguNAnA prAdurbhAva thAya che. jyAM nIti nathI, tyAM cAritra nathI tyAM dharma nathI. e mItineAja pratApa che ke pUrvakALamAM bhAratavarSanI avasthA sa dezane aAvI nAMkhe tevI samRddhizAlinI hatI. grIsa dezane bAdamahAsika jyAre hindustAnamAM AvyA, tyAre te vakhatanI bhAratanI nIti ane paropakAravRtti joine tenuM hRdaya AzcayamAM garakAva 174

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SPIRITUAL, LIGHT. thaI gayuM hatuM. nItinAja prabhAvathI prAcIna bhAratavarSanA lake eTalA badhA nirbhaya rahetA hatA ke teone pitAnA ghare ke havelIne khullI rAkhatAM lUMTAI javAnI zaMkA hotI upajatI. A zuM e nathI batAvI ApatuM ke te vakhatanI prajAmAM nItine pracAra eTalo badhe hato ke loke eka bIjAne ThagavAmAM mahApApa samajatA hatA, asatya bolavAmAM adharma mAnatA hatA, ane bIjAnI lAgaNIne dukhAvavI, e paramAtmAne apamAna karyA jeTale guneha che, evA nizcaya upara makakama hatA. AvI rIte nItinA zikhara upara caDhelo deza kema samRddha na hoya ? kama sarvopari na hoya ? eka samaya e hatuM ke bhAratavarSamAM kaMgAla manuSyo paNa ghI, dUdha vagere uMcA padArthone yatheSTa bhegA karI zakatA hatA. AnuM kAraNa zuM? eja ke te samayamAM te cIje bahu sastI maLatI hatI. dUra kyAM jaIe. akabara bAdazAhanA ja samayamAM eka sAmAnya majUra mANasa paNa cha AnAmAM eka mahIne gujArI zakatA hatA, jyAre atyAre prajAne keTalI hADamArI veThavI paDe che ? A badhAnuM kAraNa eja che ke ApaNe ApaNe dharma bhUlI gayA chIe, ApaNI hRdayavRttimAM nIti khAMDI khAMDIne je bharelI rahevI joIe, tene badale ApaNuM hRdaya analinI aMdhArI koTaDImAM gaMdhAI gayuM che. paraMtu yAda rAkhavuM joIe ke anitinA mArge meLavelI samI kreInI paNa sthAyI rahetI nathI ane anItivALo Akhare paDa vagara rahetuM nathI. eka gujarAtI kavi vala cha AnAthI eka mahIne vaccenA hisAbathI samajAze zI rIte gujarAta harI, te 25 bhAkharIne A dALa 1 0-3-0 0-07 0-1-0 0-0-ro mIThuM paracuraNa 175

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adhyAtmatatvAsA. " zAhI cha : rozanA , he| pIzvara ! samAM ? bhAI suNe ! vastu bane che tame kahyuM temAM; nItisahita je sapUta lakhe te rozanAI ajavALuM, 3re pUta zAhI bhuzI dhAgA 52 aNu.. " caritrazuddhau dhairya kAraNamiti tadupadizatimukhaM ca duHkhaM ca zarIripRSThe lagne sadA karmavicitratAtaH / / matto na tu syAt sukhasampayoge na vyAkulaH syAJca viptpryog|89|| nizAvirAme dinamabhyudeti dine samApte ca nizopayAti / tathaiva vizve sukha-duHkhacakraM jJAtvA sudhIH syAd na kdaapydhiirH||10|| udeti rakto'stamupaiti raktaH sahasrabhAnurvidito yathaiSaH / tathA mahAnto'pi mahodayatve vipatmasaMge punarekarUpAH // 91 // svarNa yathA zudhyati vahnitApAd vipatmasaMga'pi tathA mahAtmA / vipatprasaMgaH khalu savahemnaH parIkSaNe syAt kaSapaTTikeva // 92 // (89) Happiness and misery always pursue human beings owing to various kinds of actions ( karmas ). So one should not be infatuated with pride at the attainment of prosperity; nor should his mind be agitated at the approach of calamity. (90) When the night ceases, the day breaks and when the day closes, night falls; in the same way a wise 176

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SPIRITUAL LIGHT. man knowing the revolutionary turns of) the wheel of happiness and misery in this world, should never lose his mental balance that happiness and misery alternate. ( 91 ) The sun is red when it rises and also when it sets; similarly the great men are and remain the same in glorious prosperity and overwhelming calamity. (92) " As gold attains purity in fire so also the high souled one in calamity. Truly the time of calamity is "a touch stone for the golden character.. . - " hamezAM prANInI pachavADe sukha ane duHkha lAgelAM che. AnuM kAraNe karmanI vicitratA che. paraMtu DAhyA manuSyanuM kAma e che ke sukhanA anubhava vakhate unmatta thavuM nahi ane duHkha bhogavavA vakhate gabharAvuM nahi"-89 - "rAtri virAma pAme che, tyAre divasano udaya thAya che ane rvisa pUre thAya che, tyAre rAtri upasthita thAya che, eTale rAta-divasanuM cakra ' hamezAM cAlyA kare che; Aja pramANe saMsAramAM sukha-duHkhanuM cakra darekane mAthe pharyA kare che, ema samajI buddhimAne sukha ke du:khanA vakhatamAM adhIriyA na banavuM."-90. A sUrya udaya vakhate lAla hoya che ane asta pAmavAnI vakhate paNa lAla hoya che, evI rIte mahApurUSo paNa unnata dazAmAM ane vipatti avasthAmAM eka prakRtivALA ja hoya che. "-91. jevI rIte agninA tApathI tenuM zuddha thAya che. tevI rIte 17

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adhyAtmatattvAleka. mahApurUSa paNa vipattinA prasaMgamAM vadhu ujajavala thAya che. vipattine prasaMga kharekhara manuSyanA satvarUpa suvarNane pArakhavAmAM kaTInA jevo che."-92 vipattiprAptAvapi zAntireva dhAraNIyAprAptA vipattiniyamena bhogyA durdhyAnato naiva nivAryate sA / patraM ca zAntyA vipadaM saheta dunitaH pratyuta karmabandhaH // 93 // ( 98) One should patiently bear the adversity that befalls one. It can not be warded off by any kind of evil reflections. Thus one should suffer calamity with patience. The evil thoughts on the contrary would generate Karmas ( energies ). Notes-One should not indulge in grief ( ArtaDhyana ) at the loss of dearly cherished objects or at the visitations of direful calamities. It generates evil Karmic energies and causes births into lower grades of life. So such reflections ought to be discarded. He must wait and work honestly and sincerely to avert the tide of his fortune as it is said " all things come round to him who will but wait and Be patient if thou wouldst thy ends accomplish'." vipattinA samaye paNa zAnti pakaDI rAkhavI- prApta thayelI vipatti avazya bhogavavI paDe che. te vipatti durbAna karavAthI nivAraNa karI zakAtI nathI. nidAna, ApadAne zAntithI sahana karavI joIe, kharAba dhyAna karavAthI ulaTAM vadhAre karma baMdhAya " 178

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SPIRITUAL Ligur. vyarthavyApArIbhAve khedo na kArya:kiM bhoH ! prayAsAdapi vAJchitArthA'siddha zaM tAmyasi rodiSitvam / / kiM sAmprataM syAdditena?, pUrva pApapravRttau na vicAritaM kim // 14 // | ( 4 ) Oh, good man ! why do you cry bitterly and feel excessive pain, when you fail to achieve your desired objects, though you stro ve hard for it ? Of what ayail are your lamentations ? Why did you not think twice before you set yourself to commit sinful deeds ? cf. Great results can not be achieved at once and we must be satisfied to advance in life step by step. De Maistry says that " To know how to wait is the great secret of success" We must sow before we can reap and often have to wait long, content meanwhile to look patiently forward in hope; the fruit best worth waiting for often ripening the slowest, " But time and patience," says the Eastern proverb, " change the Mulberry leaf to Satin " -Smiles. udyama niSphaLa thayethI kheda na karo "he mahAbhAga! prayAsa karavA chatAM ISTa arthanI siddhi nahi thavAne lIdhe zA mATe tuM bahu kheda pAme che? athavA sevA maMDI paDe che? kAraNa ke have ravAthI zuM vaLavAnuM che? kharI vAta te e che ke pUrva kAlamAM (pUrva janmamAM) pApa karatI vakhate vicAra kema na karyo ?"94 179

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adhyAtmatatvAkA uccadRSTiM vikAsayatiadhyAtmavidyAramaNaikalInAH svarUpalAbhAya sadA yatante / svarUpalAbhesatinAsti kiJcit prAptavyamityAtmamukhaHsadA syaat||9|| ( 95 ) Those who are engrossed in the science of self always strive for self-realisation, self-realisation leaves nothing to be attained. ( on this earth ) A man should work with a view to attain self-realisation i. 0. he must have spiritual preparedness. Notes:-Spiritual preparedness ( Atmamukhata ) signifies the stage when true knowledge of the true principles ( Tattvas) begins to dawn upon the aspirant after freedom. He then clearly understands the self and the not-self. This is done when the Karmic knot is cut off by the attainment of the power of knowing the comprehensibles, ( Vedya sam vedya Pada ) His wavering beliefs, scepticism and dloubts are removed. Up to this time he identified himself with his body and acted in conformity with the character assumed but now he becomes conscious of his true nature. (Svabhava. ) when his senses being with-drawn from worldly objects abide in their mere nature with the cessation of their activities as to their respective objects. Thus, with the removal of love and hatred, his Karmic dirt is washed off and he progresses rapidly towards self-realisation. the state in which the soul becomes immersed in the Nirvikalpa Samadhi ( calm and undisturbed unity 180

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SPIRITUAL LIGHT. with the self). It is therefore said, that there remains nothing for him to attain, i. e. the happiness which he derives in the realization of the real nature of the pure self, is incomparably superior to worldly happiness. The processes of samvara (stopping the fresh influx of karmas) and Nirjara, ( Eradication of the karmas accumulated in the past and the present. ) are to be necessarily resorted to reach the final goal. (Self-realization-Svarupalabha. ) ucca dRSTi upara prakAza---- adhyAtmavidyAnA ramaNamAM ekalIna thayelA mahAtmAe hamezAM AtmasvarUpanA lAbha mATe prayatna kare che; kAraNa ke svarUpanA lAbha thayethI kaMi prApta karavAnuM bAkI rahetuM nathI; eja mATe dareka muddhimAnane AtmasvarUpanA abhimukha thavAnI jarUra che. '--pa << mUrkha AtmAbhimukho na bhavatItyAha ayaM jano mAtRmukhaH zizutve tAruNyakAle taruNImukhazca / jarAssgame putramukhaH punaH syAd mUrkhaH kadApyAtmamukhastu na syaat||96 Adau bhavecchUkaravat purISe tataH punarmanmathagardabhaH syAt / jaradbhavaH syAt jarasaH prahAre pumAn punarnaiva pumAn kadApi // 97 // ( 96 ) This human being has a leaning towards his mother in his infancy; towards his young wife in his youth; towords his sons again in old age; a fool as he is he has never any leaning towards self. ( 97 ) This human being ( in infancy) is rolling in 181

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adhyAtmatattvAleka. filth like a ball, after then ( in youth) he is swayed by passions like an ass. He resembles an old ox when overtaken by old age but he never acts like a true man in his whole life, he never tries to realise his own self. ) Notes: V. 96. 97. The author, in these two verses; pictures the worldly prospects, which, one devoid of Spiritual Light hankers after. He looks upon his family relations as his own, though they are illusive, momentary and perishable. He takes a great delight in sensual pleasures and enjoyments, thinking them to be true happiness. He thinks of birth, old age and death as belonging to the soul, though they really belong to the body. He thinks, he is a Jain, a Baudha, a Christian, a king; a potentate, a millionare, a teacher, a pupil, etc; According to the practical view these ideas are correct but when judged from the nouminal view, they are not so. The higher wisdom clearly points out that the past enjoyments and pleasures have brought no true felicity. Not with standing this, the man with false belief, (Mithyatva) indulges in new hopes which are strongly powerful and delusive. mUDhadaSTivALA AtmAbhimukha thatA nathI-- << manuSya, prathama khAla avasthAmAM mAtAnI tarapha mukhavALA hoya tarapha meDhu karIne rahe che ane vRddhAparantu te mUDhadRSTivALA AtmAnI -2} che, yAvana avasthA Ave tyAre, strI vasthAmAM chekarAne Azraya le che, sammukha te kadApi thatA nathI. "" 182

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SPIRITUAL LIGHT. " 241 H904 3447 at ( 2414 24424141 ) z4yfni o's mAphaka ALoTate rahe che, tyAra bAda vana avasthA prApta thAya che, tyAre kAmakrIDAmAM gadheDA je bane che ane jyAre vRddha thAya che, tyAre bUDhA baLada jevo bane che; paraMtu aphasosa che ke-AkhI jindagImAM purUSa, purUSa banato nathI-purUSatvane eya kAryo karato nathI-Atmika 434129 flzaal 1411. "- pUrvoktAmajJAnapravRttiM prati paridevanaM vyaJjayan bodhayatilAbhArthamAdhyAtmikajIvanasya devA apIcchanti nRjanma lbdhm| tadeva kiM tvaM malinIkaroSi pramAdapaGke hRdi ceta kizcit // 98 // ( 98 ) Even gods long for human life in order to secure bliss, then why do you defile the same with the mud of negligence. Think over this matter even a little in your mind. (Think over the invaluableness of life.) Human life is even more valuable than superhuman life and rightly so. The life of god is of course meant for the enjoyment of the fruit of good actions done during human life; but that state is not a lasting one; no sooner is the stock of the accumulated merit is exhausted than does the being fall from heaven. Thus the life in heaven is liable to come to an end; but what is to be sought is not such temporary happiness but the everlasting inward bliss. The Svarga may be attained as the result of good deeds but it does not bring about the total annihilation of Karma which is as it were the condition precedent to Moksha so long as the root 183

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adhyAtmatatvAlaka, cause of the Karmic energies is not obliterated, no one can be free from the cycle of birth and death, Svarga is said to afford happiness which far surpasse: any in this world. If even that happiness is ephemeral, for, what else it is if it is sure to end sooner or later according to the amount of merit the being has accumulated. What can we say of the happiness in this mortal world of ours ? The best kind of happiness that we can think of and that can be supposed to be achieved is in itself not permanent, at most it may last during the life-time of the individual. This point is proved by the above illustrations. Such being the nature of happiness we ought to see that our life is devoted to the attainment of real that is everlasting happiness. Svarga is the result of our action which can be performed only here. Hence it is that even gods long for human body, so that they may rightly utilise it and be free from the Karmic bondage. pUrvokta ajJAnapravRtti upara kheda pradazana- AdhyAtmika jIvana meLavavAnI khAtara svargamAM rahetA devatAo paNa manuSyajanmane prApta karavA icche che. te teja manuSyajanmane tuM 241834 31897i si poleta ? EUREUR4Hi se's 2212 57. "-64 ajJAnaceSTAmapAsituM sAkSepaM smArayatijIrNA jarA kiM maraNaM gataM kiM rogA hatAH kiM yuvatA sthirA kim / kiM sampado varjitaviprayogA yanirvizaMko viSayAnuSaGgaH // 19 // 184

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SPIRITUAL LIGHT. ( 99 ) Has old age lost its sting? Is death gone from this world ? Are diseases impotent ? Is youth everlasting ? Will prosperity be permanent ? Why then have you completely abandoned yourself to worldly pleasures and felt quite secure ? Notes. The author rightly proposes these questions the solution of which opens the eyes of the ignorant, to the true purpose of life. On proper reflection; old age, death and diseases will be found mavoidable and youth and prosperity as vanishing. With a clear understanding of these states, withdrawal from the sense-objects is the true path. zA mATe vizvasati?-- zuM jarAvasthA jIrNa thaI gaI che, zuM maraNa cAlyuM gayuM che, zuM roge haNAI gayA che, zuM yauvana avasthA sthira rahevAnI che ? ane zuM sampattie alaga nahi paDavAnuM vacana ApyuM che ke jethI viSayarasamAM Mia's Na 2 82105 pa ? "-el zarIrasAmadhye sati puruSArthaH sAdhanIyaHpadvindriyatve dRDhamAnasatve susthe ca dehe puruSArthasiddhau / yatasva, vArdhakya upAgate tu kiJcinna kartR prabhaviSyasi tvam // 10 // ( 100 ) So long as six senses can work, so long as mind is steady and so long as the body is sound, try to realise the ideal of life. In old age you will not be able to do anything. 183

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adhyAtmatattvAlAka. Notes-The author means to say that one should be vigilant in doing pious duties and good deeds without delay during the healthy state of his body, the undisturbed condition of his mind and the working capacity of senses. When old age approaches, weakness of the body, mind and senses will prove a drawback to practise austerity, to perform sacred ceremonies, to observe necessary vows, to apply the mind closely to the contemplation of Self, etc; So his indolence and negligence will drive him to enter into fresh bonds of Karma. Consequently one should not lose time and opportunity to follow religion. zarIranuM sAmarthya rahete purUSArtha sAdhI levA---- " jyAM sudhI iMdriyA majabUta che, mana dRDha che ane zarIra svac che, tyAM sudhImAM huM sajjana ! purUSArtha sAdhavA prayatna karI le. nahi tA AgaLa upara vRddhAvasthAmAM tArAthI kaMi banI zakaze nahi. 100 saMsAranATaka mAdarzayati karmodbhavaM nATakametadasti kSaNAd vilInaM zaradabhravat syAt / egesca?i! yzoaaeau qe ny nisafa avoga!||?0?|| upasthite karmaNi durvipAke rAjyAdi sarva vilayaM prayAti / kSutkSAmakukSipratipUraNArthaM gRhe gRhe bhakSitumapyupeyAt // 102 // ( 101 ) The whole phenomenal world is a drama. acted by Karma. It will vanish in a moment like a cloud in the autumn. Oh, man ignorant like a 186

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SPIRITUAL LIGHT. child 1 it is wonderful that you do not cast off your : infatuation by looking in the dissimilar manifestation of matter. ( 102 ) When Karma is ripe for painful consequences all things including kingdoms perish ( it reaches such a climax ). One perchance ( subject to this condition ) has to beg from door to door to fill this belly emaciated with hunger. Notes:--The author describes the fieeting condition and vanity of this world. There is nothing permanent and substantial in this world on which reliance could be firmly placed. Our dreams and fallacies, our desires and fancies are the best evidence. Common and personal distinctions embodying powers, wealth, authority and wisdom, etc., vanish in a short time. This delusive, enchanting and stupefying scene is due to the unceasing work of the Karmic energy. All social enjoyments, pains and miseries originate from the ripening fruition of Karma. Attachment and aversion work up the bondage of Karma. So one desirous of absolute freedom or true happiness must try to abandon them and to apply himself to the contemplation of the Pure Self. If his object is the enjoyment of fruits with pleasure, he must do good to the society in all ways possible and if he commits sinful deeds he would be liable to miseries and pains. Of course his action with the desire of fruit would extend his transmigratory cycle. The 187

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SPIRITUAL LIGHT, actions done with selfless love alone, are able to bless one with freedom from births and deaths. So knowing these results one should adopt the path most beneficial to his spiritual welfare. . Cf, VV. 101-102 Farewell to World. I would be great, but that the sun doth still, Level his rays against the rising hill; I would be high, but see the proudest oak, Most subject to the rending thunder-stroke: I would be rich, but see men too unkind, Dig in the bowels of the richest mine: I would be wise, but that I often see, The fox, suspected whilst the ass goes free: I would be fair but see the fair and proud, Like the bright sun, oft setting in a cloud; I would be poor, but know the humble grass, Still trampled on by each unworthy arts; Rich, hated; wise, suspected; scorned if poor; Great, feared, tempted; high, still envied more; I have wished all; but I wish for neither; Great, high, rich, wise nor fair; poor Tll be rather -Sir Henry Wottan. saMsArarUpa nATakanI vicitratA A badhuM carAcara vizva, je navA navA raMgamAM che, te karmarUpa naTanuM nATaka che. e nATaka zaraRtumAM vAdaLAMnI jema kSaNa kSaNamAM vilaya pAmI jAya che. AvI rIte pudagalo ( jaDa mAnuM parivartana sAkSAta dekhAvA chatAM paNa he bApu tuM joIe disal:cefl ? "-902 1es

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SPIRITUAL Laat. bhayaMkaravipAkavALuM karma jyAre udayamAM Ave che, tyAre rAjya vagere badhuM havAmAM uDI jAya che ane tyAM sudhI pariNAma Ave che ke bhUkhathI uMDA utarI gayelA peTane pUravA vAste ghera ghera bhIkha mAMgavA 02&go 49 9. "-902 kimAdhAraM kevala-satsukhamityAha karmasthitiryAvadapeyuSI na bhavedavazyaM sukhaduHkhasattvam / duHkhamAhANena sukhaM prapitsorakarmakIbhAvamRte na panthAH // 103 / / ( 103 ) So long as Karmas are not destroyed, they are sure to produce happiness and misery; Consequently for one who ardently longs for ( transcendental ) bliss and complete cessation of miseries, there is no other path than to be without Karma. Notes--The author strongly recommends the eradication of the Karmic energies the proper path for the attainment of the transcendent bliss. Even good and benevolent actions done with the desire of fruit forge golden chains of Karmic forces and serve only to prolong transmigration. Of course bad actions tend to produce iron bonds. After all both of these types are bonds. One is destined to reap the fruits or suffer the evil consequences of these actions, according to their nature, respectively. Consequently in order to attain complete cessation of miseries and sensual enjoyments, one must try to root out his Karmio energies. 189

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adhyAtmatattvAlAka. dhruvaLa zuddha sukha kayAre maLe ?-- " karmAMnAM AvA jyAM sudhI khasyAM nathI, tyAM sudhI sukhaduHkhanI jALa kharAkhara kAyama rahevAnI. du:khanA atyantanAzapUrvaka zuddha sukha meLavavAnI icchA rAkhanArane akaka ( karmanA phdathI mukta ) thayA vagara eka rastA nathI. 103 prANinAM vicitrasthitiM nirUpayati duHkhAnyapANyanubhUya yatra zarIrabhAjo janimApnuvanti / vilokya tat sthAnakameva bhUyo hRSyanti, hA ! dAruNa eSa kAmaH / 104 / ( 104 ) The embodied beings, become extremely glad when they again look at the place from which they take birth, suffering incalculable misery, alas !! (sexual) passions are very (irresistibly) terrible. prANionI vicitra sthiti-- " je sthAnamAM rahI apAra duHkhe anubhavIne manuSyo . janma le che, teja sthAnane pharI jyAre manuSyA jue che, tyAre khuzI ( unmatta ) thAya che. ahA ! kAmanI bhayaMkara gati.--104 nahi viSayAnuSaGgAtirekeNa kAmavegaH zAsyati - bhavenmaticed viSayAnuSaGgA'tirekataH zAmyati kAmavegaH / tadetadajJAnavijRmbhitaM te vahnirghRteneva hi vardhate saH // 105 // ( 105 ) Oh human being, if you believe that the passions subside with the excessive indulgence of sensual pleasures, then this belief of yours is the-result oo 100

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SPIRITUAL LIGHT. ignorance; because on the contrary the passions are greatly excited by enjoyment as fire is more inflamed by pouring purified butter in it. Cf ' na jAtu kAmaH kAmAnAmupabhogena zAmyati / haviSA kRSNavartmeva bhUya evAbhivardhate 11 "" --manusmRti. viSayasevanathI kAmavAsanA kSINa thAya kharI ?-- (C " huM bhadra ! agara tArI evI mati hoya ke viSayAnantamAM vadhu macI rahevAthI kAmanA vega zAnta thAya che, te! A tArUM mAnavu kharekhara ajJAnatAnuM piraNAma che, kAraNa ke agnimAM jema vadhu prajvalita thAya che, tema viSayAnandanA vAthI kAmavAsanA adhika prajvalita thAya che. --105 ghI heAmavAthI agni adhika prasaMga rAkha kAmalampaTAnAM jADyamupadarzayati pratiSThitA yatra zarIrazaktiradhiSThito yatra dhiyo vikAsaH / vyavasthitA yatra surU - kAntivIrya pratighnanti jaDAstadeva // 106 // ( 106 ) Foolish are they who destroy their vitality ( elixir fluid) which is the source of bodily strength and which develops intellectual powers and charming loveliness. kAmala paNa manuSyAnI jaDatA-- " je vI mAM zarIranuM baLa samAyaluM che, je dhAtunA upara muddhinA vikAsane AdhAra rahelA che, ane je sattva upara rUpa, lAvaNya, kAnti e badhuM TakI raheluM che, teja vIne mUDha manuSyA haNI nAMkhe che.'--306 191

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adhyAtmatattvAlAka. prasaMgataH kAmasya balavattvaM cittasya cAJcalyaM cAhavairAgyapIyUSarasena dhautamapyAzu ceto malinaM kSaNAt syAt / vikArahetau nikaTaM prayAte, kAmo balIyAn capalaM ca cetaH // 107 // ( 107 ) The temptations being near, the mind though purified with the nectar of renunciation becomes at once defiled. Indeed the potency of passions is great and the mind is infirm, Notes-In this verse the author wishes to point out the wicked and atrocious influence of passions when they are not regulated and kept under control on account of the unsteadiness of the mind. On seeing the worthlessness of this mundane existence, the aspirant after liberation renounces worldly objects. Thus he advances further in the spiritual progress; but as long as taste or inclination lingers in the mind he yields to temptations and falls down in the lower stages of development. These temptations originate from the secretly and unconsciously lurking desires for sensegratification, in the case of the advanced aspirants practising Yoga. They cease to operate when love and hatred are totally extirpated. This result uld be achieved when the Karmic dirt is washed of in toto; otherwise the highly advanced Yogis, on the path of spiritual progress have fallen down. kAmanu ala ane cittanuM cAMcaya-- (( mana, vairAgyarUpa amRtanA rasa vaDe dheAeluM hAvA chatAM vikAra 192

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SPIRITUAL LIGHT'. janaka prasa'ga'upasthita thayethI pAchuM kSaNavAramAM malina thai jAya che. kharekhara kAmanuM aparimita thAya che, jyAre cittanI caMcalatA paNuM ochI nathI. '- --107 vyAkhyA. zAstrakAra kahe che ke kAmanA pitA ekAnta che. ekAntavAsa jema sakhala hRdayanA manuSyane mATe dhyAna karavAmAM anukULa paDe che, tema nila hRdayanA manuSyeAne mATe hAni karanAra paNa nIvaDe che. zAstrAla, vidyAmala athavA magajakhala hAvA chatAM paNa jo hRdayabaLa na hAya te te manuSya vijayI thaI zakatA nathI. sarva zaktiomAM hradayanI zakti vadhAre mahattvanI che. hRdayanI zaktithIja durvAsanA upara dabANa karI zakAya che. hRdayakhala vagaranA pAzAzAsrIo kAmanI gahanagati samajavA chatAM paNa kAmanI jALamAM lagAra mAtra nimittathI sapaDAi jAya che. gupta rahelI vAsanA kayAre kayAreka uddayamAM AvIne je prabhAva batAve che, te kAithI ajANyA nathI. vAsanAone sampUrNa dukhAvavA mATe viSayasmaraNathI sarvathA vegaLA rahyA sivAya khIjo eka upAya nathI. parantu strIne vazIbhUta thayelAethI A upAya sAdhI zakAtA nathI. te parAdhIna thayelA peAtAnI jindagIne evI phADIsthitivALI banAve che ke teone jotAM kharekhara ApaNA hRdayamAM tenA tarapha karUNAbhAva utpanna thAya che. A sabandhamAM eka gujarAtI kavinuM kAvya dhyAna kheMce che ke-- " 22 kula kuvA viSe utarIne pAkAra tuM zuM kare ? jo AyuSya haze have tuma taNuM te tuM ahIM ugare. je thAze nara nArInAja vazamAM tenI dazA A thaze, phrAMsesDa cAlI gaLA viSe jarUrI te uDe re nAMkhaze. " sarvathA brahmacarya nAMhe pALI zakanArAoe svakSmI upara sASa rAkhavA dhaTe che; parantu svastrI upara atyAsakita dharAvanAra paNa jIvanane pAyamAla banAvavAmAM kAMi bAkI rAkhatA nathI. peAtAnI strI sAthe paNu dhArmika kAnUnene anusAra vartavAmAM Ave teja Adarza gRhastha khanI 25 193

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adhyAtmatattvAleka, zakAya che, anyathA jeo viSkAkITanI jema svastrImAM Asakta rahyA kare che, teone mATe tulasIdAsajI barAbara saMbhaLAve che ke kAtika mAsake kutare, taje anna. era pyAsa; tulasI vAMkI kyA gati jinake bAre mAsa? " kAmajayina eva zUratvamAhakiM tatra, siMhopari cA''sya dezATanapratijJAparipUraNaM yat / vikArahetau sati vikriyante na ye, ta eva prabhavo ythaarthaaH||108|| : : . ( 168 ) What is there ( wonderful ) in carrying out the vow of travelling throughout the country on the back of a lion ? ( It is quite easy and possible. ) They are: true Gods who are not affected by seductive passions even in the midst of immoral impellent forces. kAmane jItanArAja zUravIra che- " siMha upara savAra thaIne navA navA dezamAM phasvAnI pratijJA pUrNa karavI, emAM zI moTI vAta che ? paNa vikArajanaka sAmagrI hAme rahete chate jeo vikArAdhIna thatA nathI, teo ja sAcA zara-vIra athavA prabhu che " 108 kAmo viduSo'pi parAjayate api triloke'skhalitapratApaM ki varNayAmo madanaM pizAcam / mahAtmano'pi sphuritaprabodhAn yo'gre striyAH sAJjalikAnakArSIt 2013 * vAsanmavAta tRtIyapAna vRttiH || - 194 -

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SPIRITUAL LIGHT. ( 109 ) Indescribable is the demon of Cupid who is of invincible prowess in the three worlds and has forced even the highsouled men illuminated with knowledge to stand with hands folded before women. Notes-The author vividly pictures the potent and invicible influence of love (cupid) over all creatures in this universe. The chief ideal of this work is the elevation of the Soul and so he traced in the previous verses the over-powering domination and sway of delusion (Moha) with its train-bearers, insatiable desires, alluring attachment for friendly and family relations, bodily charms, etc;. with their eventual pernicious consequences and proposed means. for attaining freedom from them. The mighty power and evil consequences of this licentious passion are clearly visible in the loss of all manly energy, good sense and spiritual strength. Even the mighty potentates, highly advanced sages and gods have fallen down from their elevated positions by the soft dalliance, alluring civilities and ensnaring charms of this demoniac love whose promises are contantly given and broken but still are as constantly believed Its fascination impels those who have not enjoyed it through all mazes and meanderings. It tentalizes its wretched and poor victims with a delusion that distance creates and contiguity destroys. So the Indian poets and authors picture the evil influence of this monstrous love. "When a man committeth adultery, Iman 195

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SPIRITUAL Light. (faith ) leaveth him but when he leaveth such bad ways, Iman will return to him. " ( sayings of Muhammad ) Such luxuries and over indulgence in this wioked passion have brought on the downfall of the mighty nations, powerful rulers and hellish perdition to gods and moral, social and spiritual degradation to the human society at large. Such is the allabsorbing, all-devouring and all-grasping influence of this wicked passion. So the author rightly condemns it to evolve from the depth of human mind, the divine attributes, pious religious aspirations, etc., in which the immortality of man is ultimately destined to thrive as the happy result of self-realization in the calm and undisturbed meditation. vidvAnone paNa kAma parAsta kare che- trilokanI aMdara akhalitapratApavALA kAmane zuM varNavIe jeNe tatvajJAnI mahAtmAone paNa zrImatI candramukhInI AgaLa hAtha 2.319 Bell Rival. "-906 evaMvidhaH zUro'pi kAmaH zakyata eva jetummano draDhIyaH pravidhAya sttvprtisstthttirviksdvivekH| .. adhyAtmacintAM vidadhad bhavecet kimasya kuryAd madanaH zikhaNDI? 11??011 ( 110 ) If one with full development of discrimination, pure truth and firm mind be absorbed in the contemplation of self, cupid is powerless before him.., 196

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adhyAtmatavAlA. Ave zUravIra kAma paNa jItI zakAya che-- " sAttvika vRttiomAM AgaLa vadhe ane jaLahaLatA viveka vALA manuSya jo potAnA hRdayane khUba majabUta banAvI AtmatattvanA uMDA bhAganA vicAramAM mazagUla rahyA kare, te tene napuMsaka ( alahIna) evA kAma zuM karI zakavAnA hatA ? + '--110 .. sadbodhajAgaraNAya paratantrabhAvaM paridevayate-- yathA manaHsArathirindriyAzvAn prayuGka evaM viSayeSu yAnti / nipAtayantyAzu ca tatra jIvamato'dhikaH kaH paratantrabhAvaH ? // 111 // ( 111 ) The five senses proceed horselike to those regions ( Objects ) to which the charioteer-mind leads them and here they cast down the soul. Oh! What is greater servitude than this? Notes:-The author proceeds to point out the overpowering influence and indomitable strength of senses. It is, Therefore, advisable to control senses. Let us first observe minutely the scope, field and capability of these senses. The natural functioning of the senses results in attachment and aversion. They again give rise to various passions and emotions such as lust, greed, pride, covetousness etc., which bring on miseries and afflictions. These senses work under the control of the mind as a charioteer. When the ungovernable mind works in conjunction with the dangerous senses, it vitiates true perception and right + A prakaraNanA sAtamA klAkanI vyAkhyA ahIM yAda karI javI, 197

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akhAtmAsvAhAka. consciousness. It enshrouds wisdom-the natural attribute of the unsullied soul. It destroys all discrimi. nating powers. The Parmatma Prakash says " The moth, the deer, the elephant, the beetle and the fish, being fascinatec', respectively, by the colour of the candle's flame, the sweet song of the hunter, the agreeable sensations of touch, smell and taste, are destroyed." When sense gratification holds supreme, discrimination ebbs down. When enormously destruelive is the influence of one sense as pointed out in the above cases, it is difficult to judge correctly the enormity of evils brought on by the enjoyment through five senses collectively, to mankind. Consequently one should try to control senses and the mind to bring them in harmony with the Pure Atman. paratannatA upara pradarzana- zarIra e ekaprakArane ratha che, pAMca indriye te rathanA gheDA che, mana sArathi che, ane te rathamAM cetana mahedaya bIrAje che. manarUpa sArathi IndriyarUpa ane jyAM prere che, tyAM ( te viSayamAM ) ikiye jaIne pahoMce che ane AtmAne paNa tyAM paTake che. ahA ! hada AvI gaI patetratAnI. "--111 kva dhairya-zaurya-vaiduSyAdayo guNAH santi ?sa eva dhIro balavAn sa eva sa eva vidvAn sa punarmunIndraH / yenendriyANAmupari svasattA vistAritA mAnasanirjayena // 112 // ( 112 ). He alone is courageous, he alone is vigorous, and learned and he is the lord of ascetics, who gets mastery over his senses by curbing his mind. 198

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SPIRITUAL LIGHT. Notes:-It is well said in the Parmatma-Prakash that one should conquer the mind, the powerful king of the five senses. The conquest over the invincible and the uncontrollable mind, will lead to victory over all the five senses as by cutting off the root of a tree, the whole tree becomes dried up, External elations and vexations arise from the unbalanced state of mind. They do not spring from the objects but they rise from human notions. It is said " It is the mind that maketh good or ill; so if you properly control your mind by purging it off from all inordinate desires and sensual pleasures and enjoyments, you will be able to live a life worthy of the unsullied nature of your Soul. It is very easyto say but it is very difficult to practise. So, one should at once, try to spiritualize his mind by free ing it from the thraldom of body, senses and outward things. Thus, by constant practice of the life of purity, mo leron and sobriety, conceptions of what is spiritual and immortal will readily present themselves before him. kinI aMdara dhairya vagere guNe vase che- " do 2431 Ez ; nor 24 l alle 9, dox 421 falala che ane teja khare munIzvara che, ke jeNe hRdayanI vRttione kAbUmAM 214 Nasal @42 udih tl $41147 9. "922 Garat: ?jitendriyaM zAntamanaHpratiSThitaM kaSAyamuktaM mamatAvivarjitam / udAsitAraM samupAsmahe muni sa eva sAraM labhate sma jiivnaat||11|| 199

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madhyAtmatatvAna (113 ) ... We worship ( as a mark of submission and respect ) that sage who has got mastery over his senses, who has attained quietude of mind, who is free from passions and who has renounced all desires. Such a sage alone has reaped the real fruit. ( essence of human life. ) Cf-All sense powers, mind and will reined in, Forever loosed from longing, fear and anger; Intent on liberation, this ascetic Has already been set free ( within ) -Bhagavad-Gita. kRtArtha keNa che?-- vaza karI che Indriyone jeNe evA, hRdayanI zAMtine sArI peThe prApta thayelA, kaSAyothI rahita, mamatAthI mukata ane udAsIna evA munine ame upAsIe chIe; ane evAja munie jIvanamAMthI khare sAra meM bhI sIdhe ."-113 prakaraNamupasaMjihIrSaH paramamadhyAtmatattvaM smArayati mukhaM vAgchan sarvatrijagati tadartha prayatate tathApi klezaughAn satatamanubobhoti vividhAn / tadevaM saMsAraM viSayaviSaduHkhaikagahanaM viditvA niHsaMgIbhavati ramate cA''tmani budhaH // 11 // pUrNAnandasvabhAvaH paramavibhurayaM zuddhacaitanyarUpaH sarvodbhAsiprakAzo'haha tadapi jaDaH karmabhiH smpvishy| mlAniM nIto nitAntaM tadatha vimalatAM netumenaM yatadhvaM prAguktaM cAtrabhUyaHsmarata dRDhatayAkarmabhUmiH sa mohH||115|| 200 .

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SPIRITUAL Ligur. kRtA svasthaM hRdayakamalaM muktabAhyaprasaGgaM zAntyArAme samupavizato ddhartumAtmAnamenam / mantra ho ! kuruta sudhiyo'nAditaH pAzabaddhaM kaH syAt svAtmopari hatadayo mUDhadhIzekharo'pi ? // 116 // .. ( 114 ) : : All beings of the three worlds long for happiness they strive bard for it, still ( we find that ) they ( repeatedly ) suffer or undergo various kinds of heaps) of miseries. It is for this reason that wise knowing this world to be an impenetrable forest or cave of, or preceptacle of dreadful calamities proceeding from poison-like passions, give up all worldly associations and absorb themselves into the realisation of Self. - ( 115 ) The soul is by nature full of bliss, preeminently powerful, pure consciousness, an illuminator of the universe; but alas such a divine soul is completely defiled by stupefying Karmas, therefore now you should try hard to invest it with its purity. It is already said before and now again it is repeated that you should firmly remember, ignorance is the root cause of Karma. ( 116 ) Oh, wise persons, consult your inner self and quiet your lotus like heart extricating it from all phenomenal objects and then encamp in the garden: of peaceful quietude for the elevation of Soul 201

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ke adhyAtmatattvAlaka. ensnared in the meshes of Karmas from times immemorial. What prince of fools even would bear antipathy towards his Soul ? Notes:-. 116. The author here means to say that the reader should not find fault with his repetitions. They are meant only to convey and confirm the valuable idea that ignorance is the root-cause of karmas and therefore it should be extirpated as soon as possible. With the diminution of ignorance, the spiritual light will begin to dawn and a clear understanding as to the causes of pain and miseries will be the result. He would then see that renunciatiou of all worldly associations and relations and absorption into the realization of the Pure Atman (Self) are necessary steps for liberation ( Moksha ). chevaTa saMbaMdhana- - " traNe jagatanA tamAma cha sukhane IcchatA chatAM tene mATe udyAga karI rahyA che, te paNa joIe chIe ke-jagatanA che aneka lezene hamezAM anubhavatA ja rahe che. A uparathI ema samajI zakAya che ke saMsAra kharekhara viSavarUpa vizvanAM duHkhothI bhareluM che, ane ema samaine ja tava manuSya viSayasaMgathI mukta banIne AtmasvarUpanA ramaNamAM pravarte che. "--114 " A AtmA pUNanandasvabhAvavALe che, parama sAmarthyathI pUrNa che, zuddhacaitanyasvarUpa che ane samasta loka-aleka upara prakAza pADanAra che. Ama hovA chatAM paNa mahAna khedanI vAta che ke jaDa karmoe AtmAne cAre tarapha gherI laIne-AtmAnI aMdara ghusIne A mAne atyanta malina karI mUke che. paraMtu have ene mele nahi rahevA detAM nirmala karavAne mATe prayatna karavo joIe, ane A prakaraNamAM pahelAM kahevAI gayA 202

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SPIRITUAL LIGHT. pramANe e vAta khUba smaraNamAM rAkhavI joie ke-karUpa aMkurAone utpanna thavAnuM kSetra eka mAtra meAha che "--115 sajjane ! pahelAM hRdayakamalane bAhya prasa MgAthI haThAvI, svastha banAvI, zAntinA bagIcAmAM Ave, ane tyAM lagAra sthira thaIne anAdi gADha bandhaneAthI A pUrNabrahma AtmAne cheDAvavAnA rastA zeAdheA. tame samajI zake che ke game teve! bhUkha mANusa paNa potAnA upara teA niya na ja hoya, chatAM ApaNe to tevAja chIe, kemake ApaNe svAtmAja upara thatA AvatAne AMkhathI jatA karIe chIe, aksAna ! "--116 vyAkhyA. "" saMsAramAM kAi manuSya ema vicAra kare ke AtmA vagere kai nathI. jeTalA divaseA huM A jindagImAM mejazokha mArU, eTalAja divasA mArA che. A jindagInI samApti pachI A deha pAMca bhUtAmAM maLI jaze ane 'huM ' evA jagamAM vyavahAra raheze nahi. huM jIyA karU athavA jIvahiMsA karU, satyavAdI tha athavA mRSAvAdI rahuM, indriyasaMyama karUM yA indrayalubdha rahuM, athavA jema manamAM Ave, tema karU, to temAM kaSTa harakata jevuM zuM che ? kAraNa ke mArAM karelA karmonA mate daMDa yA puraskAra ApanAra kAi cheja nahi. ,, (6 AvI kalpanAe nitAnta asatya ane bhrAntipUrNa che, ema ApaNe joi gayA chIe. uparyukta kalpanA pramANe jo vastusthiti hAya, teA ApaNuM jIvana ApaNane kharekhara dhera andhakAramaya lAgyA sivAya, rahe nahi, ane ApaNe hatAza thai jaIe, tathA ApaNA hRdayamAM nirAzAnA dhumADA phelAi jAya. aneka tArkikA pahelAM te Izvara ane AtmAnA saMbaMdhamAM sadeha karatA rahyA, paNa chevaTe maraNu samaye paraleAkanA bhayaMkara bhAva tenA smaraNamAM upasthita thavAthI, pUrva sa Mcita kutarko ane yuktione vadAyagIrI ApI, Izvara tarapha lakSya rAkhIne punaH puna: AtmabhIrUtAne prakAzita karavA lAgyA. jagamAM AtmA yA IzvaranuM astitva svIkAravAmAM na Ave, ane puNya-pApane kalpanAsaMbhUta-mithyA samajavAmAM Ave, te ve, kurAna, 203

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ardhyAtmatattvAlAka. jAya, ane tethI e jAya, AthI pRthvI bAibala vagere badhAM dharmazAstro nakAmAM banI pariNAma Ave ke-manuSyasamAja uccakhala banI abhinava atyAcAreAthI pIDita thaIne adhogatinI nimnatama sImAmAM paheAMcI jAya. evA vicAra karatAMnI sAtheja ke zrvira yA. AtmA nathI hRdaya viSama nairAzyasamudramAM DUbI jAya che. prakaraNaM samApnoti fm ityevaM gRhiNo'pi cetasi sadA sadbhAvanA''lambanAI adhyAtmaM racayanti saMvidadhataH saMsArakAryANyapi / etenaiva pathA ca te'pi viSamAd mucyanta etadbhavAd, ityevaM paridarzitaH parimito'dhyAtmopadezo mRduH // 117 // ( 117 ) Thus even householders though leading a life fo domesticity, paint the spiritual wisdom on the canvas ( of their hearts ) with the help ( pencil ) of constant elevating thoughts in their minds; thus, by such means even they become liberated from this pernicious terrible world; and in this way the brief and sweet spiritual teaching ( study of self ) is searchingly examined ( explained ). prakaraNanI samApti-- :: e prakAre uttama bhAvanAnA sahAre gRhasthA paNa saMsAranA vyavasAyA karavA chatAM paNa adhyAtmane potAnA hRdayapaTa upara AlekhI zake che. ane eja mArge kramazaH AgaLa vadhatAM te bhayakara saMsArajALathI mukta thAya che. "" e pramANe adhyAtma viSayane parimita ane sugama upadeza A prathama prakaraNamAM thayA. '- --117 204

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* 27 * * * SPIRITUAL LIGHT. * * * * * 205 * * * ** : prakIrNaka upadeza ' e nAmanuM prathama prakaraNa samApta thayuM. AnI aMdara mAhatyAga, tRSNAnirAsa, dharma, saccaritra, bhavavairAgya, AtmAlapratiSThA vagere khAkhatA jovAi. AdhyAtmika chUTaka chUTaka viSayeAnA samuccaya A prakaraNamAM thayA che, ane ethI AgaLanAM tamAma prakaraNAnA sAra AmAM AvI jAya che. ataeva A prathama prakaraNane AkhA granthanI bhUmikAtarIke mAnIe, te te asthAne nathI. have vizeSarItyA AdhyAtmika viSayA avaleAkavAnI khAtara AgaLanAM prakaraNeAmAM praveza karatAM dvitIya prakaraNa upara AvIe. *

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dvitIya-prakaraNam / puurvsevaa| CHAPTER II. ( Shlokas 47. ) . Purva Seva. ( Preliminaries of Yoga. ) Preliminary service ( step ) in the practice of Yoga. There are some preliminary duties enjoined on the beginner. They are Guru Seva etc;. There is a psychological significance underlying them deeper than is commonly understood. These duties are not exhausted in the mere performance of certain bodily acts; they are intended to so mould mind as to make it inspired and digest, consciously or unconsciously the first principles of yoga. The preliminany duties involve in the first place, suppression of passions. If we wish to serve our

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adhyAtmatattvAlA. [ alloy preceptors, perforce we have to disregard our inclination and sweet will and thus naturally we are taught the lesson of curbing our passions by the observances of Yama and Niyama which are the initial stages of yoga. This again means adherence on our part to the rules and regulations which are essential for the stability of a well governed society. Disrespest to the elders etc; generates contempt for principles which constitute the basis of society and this in its turn will produce social anarchy. Thus we see these preliminaries if poperly carried out, will serve two ends. First they ensure social equilibrium; and secondly what is more perfinent here, they initiate the beginner-though he may be unaware of it-into the first principles of yoga by making him modify his worldly life in accordance with the needs of a higher spiritual life. andraigyai aasurfa ad geaifa na duSkaro yogapathAdhirohaH kiM duSkaraM tarhi jagattraye'pi ? | yogasya bhUmAvadhirohaNArthamAdAvupAyaH paridarzyate'yam // 1 // Nothing in the three worlds is difficult, if the practice of yoga be not so; below is described the first means of achieving this difficult task. ( 1 ) ceAganA umedavArone mATe prAthamika katta byAnA prastAva---- << yeganA mArga upara ArAhaNa karavu e yadi duSkara nathI, te pachI traNe jagamAM bIjuM kayuM kAma duSkara che ? A uparathI cAMganI dizA sugamarItyA batAvavI Avazyaka samajAya che, ane e mATe yAga-- bhUmikA upara caDhavAne A prAthamika upAya batAvavAmAM Ave che. ". -1 208

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3255..] SPIRITUAL LIGHT. karttavyAni nAmagrAhaM prAhapUjA gurUNAmatha devatAyA AcArazuddhistapasi pravRttiH / niHzreyase dveSavivarjitatvameSaiva zAstre'kathi ' pUrvasevA' // 2 // The following constitute what is termed by the shastras-Primary duty-( Purva. seva ): worship of the elders, of the gods, purity of conduct, practice of religious austerities, absence of aversion to final teatitude. ( 2 ) pUrvasevA' zathI sabhAvAna tavyA " gu3sevA, devamati, pAyA2zuddhi, ta5 bhane bhuti 52 aSa, eTalI bAbatone yogazAstramAM " pUrvasevA " nA nAmathI oLabhaavii che.* "-2 tatra prathamAM gurusevAmAhapitA ca mAtA ca kalAguruzca jJAteyavRddhAH punaretadIyAH / dharmopadezamavaNA mahAntaH satAM mataH zrIguruvarga eSaH // 3 // Parents, teachers, elders in the caste, persons devoted to preaching and the honoured ones who have renounced this world-these-constitute the class . * ' pUrva sevA' se nAmano viSaya banAyA mahAn yogI zrIharibhadrasUrikRta yogabindu granthamAM pratipAdita karavAmAM Avyo cha. tumI tyAMnA 108 bhI yo " pUrvasevA tu tantrajJagurudevAdipUjanam / sadAcArastapo muktyadveSazceha prakIrtitA " // ( mudrita puratamA 48 muM04. ) 209

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adhyAtmatatvAka. T bIjuM of elders-( Guru varga ) according to the wise persons. (8) prathama kartavya - gurUsevA. pitA, mAtA, zikSaka, enA jJAtIya vaDerA ane dharmopadezaka sAdhu mahAtmAoe "gurUvarga " zAstrakAroe mAnele che-3 guruvargasya kiM karttavyam ?kartavya etasya sadA praNAmazcitte'pyamuSmin bahumAna eva / puro'sya samyag vinayapravRtti varNavAdasya nibodhanaM ca // 4 // These elders should always be saluted, feelings of respect for them should be cherished in heart: courteous behaviour should be adopted in their presence; blasphemous talk if carried on regarding them should not be listened to. ( 4 ) e gurUvargane zuM karavuM?-- "e gurUone hamezAM praNipAta karavo, enA sambandhamAM hadayamAM bahumAna rAkhavuM, eone yathecita vinaya tathA bhakti karavI ane eone avarNavAda sAMbhaLavo nahi. -4 guruvarga prathamataH pitrorArAdhyatvamAha ArAdhyabhAvaH prathamo'sti pitrovimAnayaMstau laghudhIbudho'pi / ArAdhayed dharmagurukramau ki nAbaddhamUlastaredhate hi // 5 // Respect for parents is the first essential. A man though learned is unwise if he disrespects them. What, 210

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35291. ] SPIRITUAL LIGHT. can such a man propitiate the religious preceptors ?' A tree which has not taken deep roots is sure to remain stuntcd. ( 5 ) Notes--To the aspirant on the path of yoga, the first essential is the service to the venerable elders, worldly and spiritual. The worldly class includes parents, teachers and social leaders. Here in this verse the author has* adequately described the importance of duties towards parents. All are under a load of innumerable obligations rendered to them by their parents. Manusmriti well describes that it is beyond one's power, even in hundreds of years to discharge the debt of filial gratitude one owes to one's parents who have undergone so many difficulties and troubles from the time of birth to one's coming of age and whose love and affection are incomparably strong and dear and baffle all description. The natural instinct and the predominating desire is the propagation of the species and the preservation of the offspring. This filial duty is looked upon by the Jains and the Hindus as an act of piety and celebrated as the noblest of human virtues. In this progressive time every thing is available at any high price but the warm affection, keen solicitude, tender and unremitting care, which the parents have for their children can not be had even at any exorbitant price. So the venerable Jain Saint Hemacharya well identified this pious service to the parents with strict and high austerity. Their word must be looked upon as imperatively obligatory. It should not be trifled with 211

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-2424164d71915. i Maria under any circumstances however untoward, unpleasant and difficult they may be. It is also laid down in the Sthanang Sutra ( Jain Agama. ) It is very difficult to repay the debts we owe to our parents, masters ( who maintain us ) and spiritual preceptors. One can not repay this pious obligation even if he personally gets them bathed with hot and fragrant waters and annointed with perfumery oils and feeds them; but if he initiates them into the true path of religion and makes them steady in the right belief, right knowledge and right conduct-the true path for liberation he may be able to discharge this pious debt to some extent. No nation, no community, no sect, no human being is a stranger to this feeling; but it is generally noticed that it is strongest with the Indians. All religions prescribe the same thing but the practice varies with different persons in form and degrees. India though imitating European methods is sometimes again brought back to her original high ideal by the salutary and instructive preachings of the spiritual teachers. It is therefore highly praiseworthy that the sense of respect, veneration and obedience for the parents should flow in the veins of all rational beings. Nothing but the revered attitude of mind should be scrupulously maintained towards parents who have given the flesh and bones, the robust frame of body and far above all these who have spared no pains, money, devoted attention to further our physical, moral, social and spiritual develop 212

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3529. 1 SPIRITUAL LIGHT. mont by refined culture and noble education, in the face of many hardships and struggles. We also find instances of parents, who out of contemptible covetousness, for the sake of worldly advancement and high authority, have not scrupled a moment to sacrifice the best interests of their children in matters, social, political and religious. Some monstrous parents sell their darling daughters in marriage out of irresistible greed of money. Some lowminded parents spoil the interests of their childron in order to gratify their unquenchable thirst for social and political rise. It is highly blasphemous to give such wicked monsters the sacred names of parents. The author therefore rightly, observes that words or commands of parents who are irreligious, immoral, unprincipled and unscrupulons should not be obeyed if they conflict with morality, good conscience, religious doctrines and sacred principles. It does not mean that they should be illtreated with hatred or contempt but means should be adopted so that their moral, mental and spiritual condition of life may be ameliorated. But also we have instances of wicked sons who have mercilessly illtreated their parents for the sordid greed of wealth, authority, acquisition of land and kingoms as well as out of irrational arrogance and servile submission to the will of females. Sooner or later they are doomed to suffer from the visitation of dire calamities. 28 *213

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adhyAtmatattvAlAka. [ bIjAM Looking to the various and multitudinous obligations which we owe to our parents and ignoring their faults if there be any, out of high standard of morality, it is reasonable to treat them with full respect and veneration and obey their commands keeping our eye on the rules and principles embodied in the sacred scriptures. In short strict observance of flial reverence and regard is highly essential to the student of Yoga. gurUva mAM prathamataH mAtA-pitAnI bhakti-- mAtApitAnI sevAnI saDaka upara manuSyAte prathama pasAra thavu paDe che. e sevAnI krU jo cUkI javAya, teA e enDru khedAspada nathI. mAtA-pitAnI sevA nahi karanAre-eenuM apamAna karanArA manuSya bhale bhaNelA hAya-vidvAna hoya, to paNa te vastuta: halakI buddhivALA che; AveA mANasa dharmagurUnI paNa zuM jenuM mULa pAkuM nathI, te vRkSa zu vadhI zake kharU ? sevA karI zakaze p vyAkhyA. ' mAtA-pitAnI bhakti e dharmanuM aMga che. mAtA-pitAne putra upara keTale upakAra che, tene mATe kahyuM che-- thaM mAtA-ntiro jherAM sahete sammave nuLAm | na tasya niSkRtiH zakyA karttuM varSazatairapi ,, // 26 | ( manusmRti, khIjo adhyAya. ) arthAt santAnanI utpattimAM mAtA-pitAne je leza. sahaveA paDe che, tenA pratyupakAra seMkaDA varSoM e paNa te santAnathI karI zakAya tema nathI. A zloka uparathI, mAtA-pitAnuM gaiArava kayAM sudhI sAcavavAnuM che, te barAbara samajI zakAya che. Ama chatAM paNa keTalAka nabaLA hRdayanA chekarA vivAhita thaine meAhamAM evA sI jAya che ke potAnA mAtA 214

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prakaraNa ] SpirTUAL from. pitA pratyenI pharaja bikula pAlana karatA nathI. paraMtu yAda rAkhavuM joIe ke mAtA-pitAnA kRtana thavuM, e maheNuM pApa che. *uttama purUSo eja che ke jeo mAtA-pitAne tIrtharUpe pUje che. jeo, gharanuM kAma kare, tyAM sudhI ja mAtA-pitAne mAne che, teo halakA mANasa che, ane te mANasone te adhama ja kahevA joIe ke jeo strI paraNyA pachI mAtA-pitAne phaTakAratAM acakAtA nathI. vaLI jema pazuone mAtAnI matalaba stanapAna pUratI ja che, tevI rIte zuM manuSyone paNa gharakAma pUratI ja mAtA-pitAnI matalaba hovI joIe ? chI! chI ! chI ! mAtA-pitAnI bhakti, e dharmanI yogyatA meLavavAnuM sAdhana che, ema hemacandrAcArya yogazAstranA prathama prakAzanA chellA zvekAmAM " mAtA-pinna pUnAe zabdothI kathe che. mAskRtinA bIjA adhyAyamAM tyAM sudhI kahevAmAM AvyuM che ke - " tayonityaM priyaM kuryAd AcAryasya ca srvdaa|| te veva tripu suSa tavaH sarve samAvate " me 228 | " teSAM trayANAM zuzraSA paramaM tapa ucyate / / na taiccananujJAto dharmamarce samAvataI 224 / " ta eva hi trayo lokAstaeva jaya AzramAH / ta eva hi trayo vedAsta evoktAstrayo'gnayaH " // 230 // arthAta-"mAtA-pitA ane dharmAcAryane priya thAya, tevuM kAma karavuM. eo traNane saMtoSavAmAM saghaLe tapa samAI jAya che. enI sevA, eja parama tapa che. enI AjJA vagara anya kriyA ne karavI. mAtA, pitA ane dharmagurU eo traNa leka che, traNa Azrama che, traNa vedo che ane traNa agnio che. " mAtA-pitAne upakAra vALa, e keTaluM kaThina che, te viSayamAM jaina Agama ThANuga sUtra kahe che ke* " AstanyapAnAjananI pazUnAmAdAralAbhAcca narAdhamAnAm / AgehakRtyAcca vimadhyamAnAmAjIvitaM tIrthamivottamAmAm " // - 215

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adhyAtmatatvAlaka [ bIjuM " tiNhaM duppaDiyAraM samaNAuso! taMjahA ammApiuNo, bhahissa, dhammAya: riyassa / saMpAo vi ya NaM kei purise ammApiyaraM sayapAga-sahassapAgehiM tilleDi abhaMgettA surabhiNA gaMdhaTTaeNaM uvaTTittA tihiM udagehiM majAvettA savvAlaMkAravimasi karatA maNunnaM thAlIpAgasuddhaM aTThArasavaMjaNAulaM bhoaNaM bhoAvettA jAvajIvaM piThivaDaMsiyA te parivahejjA, teNAvi tassa ammApiussa duppaDiyAraM bhavai / aheNaM se taM ammApiyaraM kevalipannatte dhamme AghavaittA panavaittA parUvaittA ThavitA bhavai, teNAmeva tassa ammApiussa suppaDiyAraM bhavai " / ( trIjA sthAnamAM ) arthAta-" traNane pratyupakAra karavo bahu duSkara che. keNa traNa 1 mAtApitA 2 svAmI (poSaNa karanAra) ane 3 dharmAcArya. kaI purUSa hamezAM prAta:kALa thatAM pitAnA mAtA-pitAnA zarIre uttama telathI mardana kare, sugandhI dravyavaDe uddavartana kare ane traNa prakAranA jaLathI (gadhedaka, uSNodaka ane zItadakathI ) havA; ane tyAra pachI temane sarvAlaMkAravibhUSita karIne uttama prakAranuM bhojana jamADe; tathA hamezAM temane pitAnI pITha upara laIne cAle; ATaluM karavA chatAM paNa te mAtApitAne upakAra vaLI zake nahi, paraMtu jyAre te choka pitAnA mAtA. pitAne vItarAgadharmanuM yathArtha svarUpa samajAvIne temAM joDe ane temane sarva upAdhiothI mukta karIne dharmamAM barAbara sthira kare, tyAre ja tenAthI tenA mAtA-pitAne upakAra vaLI zake che. " - haribhadrasuriaSTakamAM mAtA-pitAnI bhakitanA aSTakamAM chello. zoka che - "sa kRtajJA pumAna ro gharmagurupUnaH | . sa zuddhadharmabhAk caiva ya etau pratipadyate " // arthAta -te kRtajJa che, te dharmagurUno pUjaka che ane te zuddha dharmane adhikArI che, je mAtA-pitAnI pratipattimAM rata che. A saghaLA uparathI ApaNe jANI zakayA chIe ke dhArmika ane laikika e baMne daSTie mAtApitA pUjya che ane temanI sevA karavI, e za6

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prakaraNuM | SPIRITUAL LIGHT, dareka manuSyane dharma che. parantu eTaluM khAsa dhyAnamAM rAkhavuM ke mAtApitAnu jIvana jo dhArmika saMskAra yA naitika saMskAreAthI zUnya hAya, teA tevA mAtA-pitAnI adhayukta yA anItivALI AjJA pALavI joie nahi. nIti ke dharmanA paMthane AdhAta na lAge, e te satra sadA khyAlamAM rahevuM joie. atha dharmaguru paryupAstimAha puNyairmahadbhirgurudeva sevA samprApyate, tatra nahi pramAdaH / kakSamo buddhimatAM kadApi kalyANagaGgAprabhavo'yamadhvA // 6 // The opportunity of serving religious preceptors is obtained through great merits. A wise man should never be indiffirent to this matter. This path leads to the Ganges of welfare. ( 6 ) dharmagurUnI sevA-- sevAne mahAn puNyanA yoge gurUnI lAbha maLe che; temAM pramAda karavA DAghA manuSyAne dhaTe nahi. kalyANurUpa gaMgAne nikaLavAnA A kharA mA che". 6 << prastutaM poSayati anAdaraM ye gurUdevatAnAM kurvanti, pAtraM khalu te kRpAyAH / amI barAkA nijakarmadoSAhatA yataH zreyasi praskhalanti ||7|| Those who show disrespect to the religious preceptors really deserve to be pitied. These wretches already doomed to misery through the evil results of their own actions thus tumble down on the path of welfare. ( 7 ) 217

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adhyAtmatattvAlAka. che, kAraNa mAmAM phemAM khAya che. prastutanu pASaNa-- " jee gurUmahArAja anAdara kare che, teo kharekhara yAnA pAtra peAtAnA karmanA doSathI haNAyalA te khIcArA kalyANunA ,, (-i ~9 calazriyai dAsyamupaiti yasya tasyAvamAnaH pariSahyate cet / na sahyate tarhi kathaM gurUNAmapyapriyA bhAvukakAraNaM vAk ? // 8 // Why should a man not put up with the unpalatable but salutory words of the preceptor when he puts up with the insult offered by a man whoseslave he becomes for the sake of wealth which is ( very ) transitory ? ( 8 ) " caMcala dhanane mATe jenA dAsa thavu paDe che, tenuM apamAna di sahana karI levAmAM Ave che, te pachI gurUmahArAjanAM ( kadAcit prasaMga upara ) nikaLelAM apriya paNa kalyANakArI ( eSadhanI jema pariNAme hitakArI ) vacane kema sahata karavAM na joie ? "--8 premNA balAd vA vanitAvacAMsi satkAramArge'skhalitaM nayanti / vAcaM hitAM tatrabhavadgurUNAM na manvate, kIdRza eSa mohaH ? // 9 // A man willy-nily submits unfailingly to the words of his wife through love or through force (of circumstance), while he pays no regard to the beneficial words of the revered. of infatuation is this ? ( 9 ) Oh but what sort " nijavallabhA-strInAM vacaneA premavazAt athavA teNInA AgnahathI askhalitarIte mAnya karavAM paDe che, jyAre pUjya gurUonAM 218

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prakaraNa. ] SPIRITUAL LIGHT. hitakArI vacane ghaNI vakhate dhyAnamAM levAtAM nathI, ahA ! kavA mAha ! ''--9 guruM lakSayati apakSapAtAH zucitatvabodhA mahAvrateSu sthiratAM dadhAnAH / asaGginaH zAntisudhopabhogA dharmopadezA guravo'vaseyAH // 10 // The religious preceptors who are impartial, who know the essence of true knowledge, who are firm in the observance of great vows, who are disattached and who enjoy the nector like calm. ( 10 ) Notes-The author has clearly described the main points of the necessary qualifications of spiritual teachers or preceptors. Mere external forms, appearance and ceremonials do not constitute real Sadhuism. The real asceticism according to the Jain theory implies freedom from attachment and hatred and requires severe, calm, and genial temper and enjoins the preaching of high and sublime truths and helping in the spiritual elevation of mankind. Rigid observance of the five great vows is stricthy laid down in the scriptural books-such as-1. Total refraining from doing injury to any sentient being belonging to earth, water, light, fire, wind and vegetables 2. Speaking pleasant, beneficial and true words, 3. Non-stealing extending so far as non-acceptance of necessary materials without the permission of the owner or possessor. 4. Chastity, i. e. withdrawal from sexual desires of various forms. 5. Non-attachment to all worldly possessions. The fivefold observance 219

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adhyAtmatavAleka. deals with cautious and careful walking so as to avoid killing or injuring animal life, with speaking agreeable and true words and refraining from frivolous and barsh language injuring the feelings of others with taking and eating food free from forty-five im. purities, with the use of taking up or putting down the articles after carefully clearing the ground and with the disposal of dirty things in a place free from insects or worms. The ascetics have also to obserye threefold restraint of the body, mind and speech. The directions as embodied in Charan Sittari ( daily duties ) and Karan Sittari as summed up in the Study of Jainism,' are as mentioned below:- I Observance of five great vows. II Practising ten kinds of moral virtues. III Exercing seventeen kinds of restraints. IV Ten kinds of Vaiyayritya or acts of showing regard and concideration to ten orders of holy beings. V Practising nine kinds of chastity. VI Trio of knowledge, faith and practice. VII Practising twelve kinds of Tapas or austerities. VIII Exercising four kinds of control over feelings such as anger etc. I Pindavishuddhi, II Five restraints, III Twelve Bhavnas. ( Reflections on the evanascence of the world etc.) IV The twelve Pratimas or fasts. V Five restraints referring to the control of five senses. VI Twenty five Pratilekhanas. VII Restraints of mind, body and speech. VIII Abhigrahas or regulations-these eight groups relate to Karan sittari-a combination of seventy directions intended for. observance when occasion arises. Roaders 220

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prakaraNa. ] SPIRITUAL LIGHT. desiring for complete details, may refer to Acharang Sutra, Dashvaikalik Brihatkalpa, Pancha Kalpachurni, Mahakalpa Sutra, Nishithabhashya and other Sutras. Thus one can clealy see that true asecticism includes among many restraints, withdrawal from sensual desires and pleasures, abandonment of worldly occupations and possessions, unshakably staunch faith in the word of the passionless and a full devotion to study, self-culture, meditation and self realization. Such a rigid observance surely fructifies into final liberation full of transcendental bliss, unassailable by rebirth, old age, death, disease and other earthly impediments. One inspired with high notions of morality, spirituality. may turn out a successful ascetic and can work out his way for final liberation. The whole affair chiefly depends upon the attainment of the Inner Truth. Now a day we see many so called ascetics (Sadhus and Sanyasis) following a wrong way holding evil to be good and impurity to be purity etc. Some of them indulge in various kinds of vices which even the laymen ought to refrain from. They hope to attain to immortality and take a great pride in their purity of life and holiness and also inculcate the same principles to their ignorant followers, and hurt them down into the abyss of sins. They fail to achieve success in the attainment of their high and pious object because they lack the true and holy spirit and conduct. It would not be out of place to say something more about the rigid rules prescribed for the Jain Sadhus in the scriptures. A strict prohi 29 221

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adhyAtmatattvAlaka. [ Moja bition is laid for them as to travel in any conveyance as bullock carts, railways, horses etc; only walking by foot is allowed. If any large river or sea comes in their way, they may use small boats, that too if the opposite bank or shore is visible. Even Mababharat says one should bathe as a penance if he sees a sanyasi sitting in a vehicle the Shrutis (Manu, Atri and Vishnu ) use the words ara, quaa, aia which means to go on foot. Even it is laid down in the Narad Pariyrajakopnishad that cots, white cloth, stories about women, covetousness, sleep during daytime, and vehicles bring sins to the ascetics. So all scriptures are at one in prohibiting conveyances and prescribing the mode of walk by foot. The Jain sadhus are allowed to drink water highly boiled and then cooled down. It is also supported by Medical science which prescribes the same kind of use at the time of direful diseases as plague cholera etc; they are strictly prohibited to cook or get the food cooked for them or even to touch fire, They should maintain themselves like bees taking honey from each flower without impairing it. It is also said in the Manu Smriti that the ascetics should not touch fire and should not be householders but should adopt the mode of Madhukari Vritti i. e. they should not accept the whole from only one man even he be like Brihaspati. The Jain Sadhus should renounce all monetary and earthly possessions. They should not even use metal vessels but should keep wooden or earthen vessels. It is also said in the 222

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prakaraNa: 1 SPIRITUAL LIGHT. Parashar Smruti that one who gives money to ascetics, beetle-leaves to a celibate and safety to a criminal, goes to hell and Manu Smriti also recommends that vessels of other things than metal and without holes should be used by an ascetic The Jain ascetics are not allowed to stay for a long time at any place except in the rainy season and should have no sort of intercourse with women, by holding conversation with them, gazing at them, talking amorously about them etc. Even while walking, they should pay unremitting attention and care as not to tread over and kill any insect. The Shrimat Bhagawat, Narad Parivrajakopnishad, and Vishnu Smriti, amply and emphatically corroborate the above statement. To be brief, an ascotic must endure all pains of opposites-cold heat, happiness, grief etc; he must be free foom passions, anger, greed, pride, deception, jealousy, love, hate etc; he should regard his body as a mere carcase needing no kind of embellishment, ornament or rich clothing. He should keep away from political discourses, tale bearings, medical and astrological learning and disputatious reasonings. Such is the grand ideal of asceticism. If one rigidly observes, he is sure to ascend spiritual mountains successfully, of course, it can not be expectad from all to practise and observe them too minutely and strictly but such a high and noble ideal pays no attention to actuality. Even a near approach to this ideal is likely to lead to a further success, drop reaching the highest goal of self realization. 223

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HH adhyAtmatattvAlAka. gurUnuM lakSaNa-- pakSapAtarahita, yathArtha tattvajJAnI, ahiMsAdi pAMca mahAtrAmAM sthiratA dhAraNa karanAra, asaMgatratI, zAntirUpa amRtane anubhava karanAra ane yathArIyA dharmanA upadezaka, evA munie vastutaH gurU kahevAya che. "--10 vyAkhyA. [ bIjAM sAdhunA veba paherI lIdhA, eTale sAdhudhama prApta thai gayA, ema kAi divase samajavAnuM nathI. sAdhanA AcArA pALavAmAMja sAdhutva samAyaluM che. ' sAdhu ' zabdaja ApaNane ema batAvI Ape che kesva-paranuM kalyANa kare, teja sAdhu che. sAdhuone mATe zAstrakAre pAMca mahAtratA-ahiMsA, satya, acArya, brahmacarya ane aparigraha, pALavAnuM batAve che. A pAMca mahAtrate pALavAM, e sAdhuonA mukhya dharma che. manegupta, vacanagupta ane kAyagupta thavu e sAdhujIvananuM aTala lakSaNa che. sAdhudharma, e vizvabandhutvanuM vrata che. saMsAranA kAMcana-kAminyAdi bhAga cheDI, sakala kuTuMbaparivAra sAthenA sambandha upara tilAMjali ApI ane anagAra banI AtmakalyANanI ucca kATI upara ArUDha thavAnI paramapavitra AkAMkSAe je asaMgatrata grahaNa karAya che, te sAdhudhama che. jenuM phaLa-janma, jarA, mRtyu, Adha, vyAdhi, upAdhi vagere sarva saklezAthI rahita ane paramAnandarUpa evA meAkSa che, te sAdhudhama kevA ujvala ane vikaTa hAvA joie, e sahaja samajI zakAya tema che. AvA sAdhudharma, saMsAranA svarUpanuM yathArthaM bhAna thayuM hAya, tenA uparathI tAttvika vairAgyanA prAdurbhAva thayA hAya ane mekSa avasthAmAM potAne mUkavAnI mahatI thai hAya, tyAreja siddha karI zakAya che. utkaMThA jAgRta sAMbhaLIe chIe ke vartamAnamAM bhAratavarSamAM lagabhaga chappana lAkha jeTalI sAdhuonI saMkhyA che. parantu atyAre sAdhunI e sthiti thai gayelI jovAmAM Ave che ke te peAtAnA mahattvathI pAchA haThayA che. A dazA thavAnuM kAraNa bIjuM kazuM nathI, mAtra, ee peAtAnA cAritradharma mAM pratiSThita na rahyA, eja che. 224

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prakaraNa ] SPIRITUAL LIGHT. ApaNe joIe chIe ke keTalAka sAdhuo tamAku, gAMjo, bhAga vagere durvyasanamAM eTalA badhA phasI gayA che ke teone jotAM teonI gerasamajutI upara kharekhara ApaNane dayA utpanna thaI Ave che. gRhasthAne mATe paNa tevAM durlaeNsane niSaddha che, te pachI sAdhuone mATe te te viSayamAM kahevAnuM hoyaja zuM ? - ahIM ApaNe jainadaSTie sAdhuonA AcAra upara lagAra daSTipAta karI jaIe-- jainazAstramAM sAdhuone rela, ekakA, gADI, ghaDA vagere koI paNa vAhana upara savArI karavAno niSedha che. sAdhuoe sarvatra pagathI bhramaNa karavuM joIe.1 1 rastAmAM nadI Ave ane eTalAmAM bIje sthalamArga na hoya, te nAvamAM besavAnI chUTa che; matalaba ke svAmo kAMThe dekhAte hoya, evo jaLAzaya nAvathI utarI zakAya che. mahAbhAratamAM kahyuM che ke -"yAnAhRDha tiM dvA jJAnamAta " arthAta-saMnyAsIne vAhana upara ArUDha thayeluM jovAmAM Ave, te vastrasahita hAI nAMkhavuM. e sivAya manusmRti, atrisRti, viSNusmRti vagere smRtiemAM saMnyAsIone mATe "vit " " " " " vagere zabdothI-keI paNa jatune pIDA nahi pahoMcADate saMnyAsI vicaraNabhramaNa kare, e upadeza apAyela che. nAradaparivrAjakopaniSamAM kahyuM che ke " macava zukjhavaa 2 brIjathA tyaa Raa. ___divAsvApaM ca yAnaM ca yatInAM pAtakAni SaT " // arthAta-khATale, zukala vastra, strIkathA, lubdhatA, divase nidrA, ane vAhana e cha sAdhuone pAtaka che. AvI rIte anya upaniSadomAM paNa sAdhuone vAhana para caDhavAne niSedha karyo che. A uparathI sAdhu-saMnyAsIne pAdacArI hevAna AcAra siddha thAya che, 225

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adhyAtmatattvAlaka, besAdhuone khUba ukALeluM (garama pachI karI gayAmAM bAdha nahi ) pANI pIvAnuM pharamAna che. 1 - sAdhuone agnine sparza karavAne ke agnithI rasoI karavAne adhikAra nathI. bhikSA-mAdhukarIvRttie jIvana calAvavAnuM sAdhuone pharamAvavAmAM AvyuM che. eka gharathI saMpUrNa bhikSA na letAM judA judA gharathI-gharavALAone saMkoca na thAya, te pramANe-bhikSA levI joIe. khAsa sAdhuone mATe rasoI nirmANa karavAmAM, temaja tevI rasei sAdhuene levAmAM zAstranI AjJA nathI. 1 pazcimanI vidyAvALA DAkaTare unA pANImAM taMdurastIne lagate bahu guNa batAve che. plega, kelerA, vagere rogomAM teo khUba ukaLI gayeluM pANI pIvAnuM kahe che. pAzcAtya vidvAnonI zodha pramANe pANImAM evA aneka sUkSma jIvo hoya che ke je ApaNI najare dekhI zakAya nahIM, kintu sUkamadarzaka ( MicroScope) yatnathI joI zakAya che. pANImAM thatA pirA vagere jatuo pANI pIvAnI sAthe zarIramAM dAkhala thaI sakhta vyAdhine janma Ape che. game te dezanuM game tevuM kharAba pANI paNa barAbara ukALIne pIvAmAM Ave te te zarIrane nukasAna karatuM nathI. para " kAna initaH cAtu | -manusmRti 6 o adhyAya, 43 mo ka. arthAta-sAdhu agninA sparzathI rahita tathA grahavAsathI mukta heya che. + " caredaM mAdhukarI vRttimapi mleccha kulAdapi / ekAnaM naiva bhujIta bRhaspatisamAdapi " // -atrisRti. arthAta-"jema bhamare aneka pula upara besIne temAMthI thoDe thoDo rasa pIye che, ane pulane bagADayA vagara potAnI tRpti karI le che, e pramANe arthAta madhukaranI ( bhamarAnI ) vRttie sAdhuoe judAM judAM gharothI-gharavALAne aprIti yA kaMI paNa saMkoca na thAya tema bhikSA levI. A viSe atrisRtikAra bhAra daIne kahe che ke svecchanA kuLamAMthI paNa kadAca tevI zuddha bhikSA levI paDe, te emAM vAMdho nathI, paraMtu ekanA gharathI-bhale te bRhaspatisamAna dAtA heya-saMpUrNa bhikSA na levI " 226

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prakaraNa. ] SPIRITUAL LIGHT. sAdhuone dharma biskula nircantha rahevAno che, arthAta sAdhuo dravyanA saMsargathI sarvathA mukta hoya che. tyAM sudhI ke teonAM bhojananAM pAtro paNa dhAtunAM na hovAM joIe; kASTha, mATI ke tuMbaDInAM pAtro sAdhuonA upayogamAM Ave che. varSARtumAM sAdhu eka jagyAe rahI jAya. sAdhu strIne sparza kadApi na kare.4 1 " yatina kAJcanaM dattvA tAmbUlaM brahmacAriNe / caurebhyo'pyabhayaM dattvA sa dAtA narakaM vrajet " // ( pArAzararasRti, 1 adhyAya, 60 leka.) arthAta -sAdhune dravya, brahmacArIne tAMbUla ane sakhta aparAdhI carane abhaya ApanAra dAtA narakamAM cAlyA jAya che. 2 " atainasAni pAtrAmAM tasya yurnirainAni ca | - x x x x alAbu dArupAtraM ca mRnmayaM vaidalaM tathA / etAni yatipAtrANi manuH svAyambhuvo'bravIt " // ( manusmRti, chaThTho adhyAya, 53-54 ka. ) arthAta -dhAtu vagaranAM tathA chidrarahita pAtro sAdhune joIe. tuMbaDI, kANa, mATI ane vAMsanAM pAtro saMnyAsione mATe manue kahyAM che. 3 " paryaTet kITavad bhUmi varSAsvekatra saMvizet " // (viSNusmRti, 4 tho adhyAya, 6 Dro ka) arthAta " jema kI pharate rahe che, tema sAdhuoe pagathI bhramaNazIla rahevuM. eka jagyAe sthira vAsa na kare. bIjI rIte kIDAnuM cAlavuM jema dhImuM hoya che, tyAM sudhI ke tenuM cAlavuM, joyA vagara koInAthI kaLI zakAya nahi, tema sAdhu paNa ghoDAnI jema na cAlatAM dhImI cAlathI jamIna para jIvadayA tarapha dRSTi rAkhate cAle. e sivAya sAdhu varSARtumAM ( caturmAsa ) eka jagyAe rahI jAya. " cAturmAsa rahevAnI bAbata atrismRtimAM paNa A lekathI kahI che - " prAyeNa prAvRSi prANisaMkulaM vama dRzyate / ASADhyAdi caturmAsaM kArtikyantaM tu saMvaset " // 4. " sambhASaNaM saha strIbhirAlambhaprekSaNe tathA " // (viSNusmRti, 4 the adhyAya, 8 me zloka.) 287

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adhyAtmatattvAlAka. [ khIja adhyAtmarati TUMkamAM sAMsArika sa prapaMcothI nirmIta ane sadA parAyaNa rahevAnA sAdhuonA dharma che. niHsvArtha bhAve jagat kalyANa karavuM, e enA jIvanane mULa mantra che. at--strInI sAthe sAdhue sabhASaNa na karavuM, temaja strInuM nirIkSaNa tathA tenA sparza karavA nahi. nAradaparivrAjakopaniSamAM paNa kahyuM che ke-- "" 11 na sambhASet striyaM kAJcit pUrvadRSTAM ca na smaret / kathAM ca varjayet tAsAM na pazyellikhitAmapi arthAt--strI sAthe kheAlavuM nahi. pU paricita strIne yAda karavI nahi. strInI kathA karavI nahi. strInuM citra paNa jovuM nahi. vaLI zrImad bhAgavatamAM kahyuM che ke-- " strINAM strIsaMginAM saMgaM tyaktvA dUrata AtmavAn / kSeme vivikta AsInazcintayed mAmatandritaH 11 ,, ( agyAramA skandhanA cAdamA adhyAyamAM. ) arthAt--AtmakalyANecchu muni strIne ane strIsa gIone saMga tyajIne kalyANakArI ekAntasthAnamAM rahe ane apramatta rahIne mane ( paramAtmAne ) ciMtave. 1 sAdhuonI viraktadazAnA saMbaMdhamAM manusmRtimAM kahyuM che ke-- , ativAdAMstitikSeta nAvamanyeta kaMcana 1 x X X X krudhyantaM na pratikrudhyed AkruSTaH kuzalaM vadet X X X 66 46 ,, " indriyANAM nirodhena rAgadveSakSayeNa ca / ahiMsayA ca bhUtAnAmamRtatvAya kalpate 1 X ' bhaikSe prasakto hi yatirviSayeSvapi sajjati / " alAbhe na viSAdI syAd lAbhe caiva na harSayet / prANayAtrikamAtraH syAd mAtrAsaMgAd vinirgataH .. 11 // ( chaThTho adhyAya ) arthAt--apamAnane sahe, paNa krAnuM apamAna kare nahi. krodha 228

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prakaraNa. ] tathAvidhA guravaH kiM kurvanti ? - tathAvidhAH zrIguravo bhavAndhau svayaM tarItuM na paraM yatante / uddhartumanyAnapi dehabhAjaH paropakArAya satAM hi yatnaH // 11 // SPIRITUAL LIGHT. Not only do such teachers try to cross the worldocean, but also try to help other men to cross it. Truly the good always work for the benefite of others--( 11 ). ukatalakSaNavALA gurUo zu kare che ?-- pUrvoktalakSaNavALA gurUmahArAjAe saMsArarUpa samudramAMthI phakata potAteja tAravAnA prayatna na karatAM anya prANIone paNa tAravAne prayatna kare che; kAraNa ke paropakArane mATe prayatna karavA e satpurUSAnA dhama che --11 "" vizeSa:-- C/ gurU tarIke kahevAtAe traNa vibhAgeAmAM vibhakata thAya che. eka vibhAga pattharanI nAva samAna che. AvA gurUo; patthara jema pANImAM svayaM DUbe ane khIjAne DUbADe che, tevI rIte svayaM bhraSTa hAi karIne bIjAne paNa adhAtimAM paTake che. ata: ee vastutaH kugurUja che. khIjA vibhAganA gurUe pAMdaDAnI samAna che. jema pAMdaDu pANImAM ekalu tarI zake che, paNa bIjAne sAthe lai tarI zakatuM nathI, tema jee phakata potAnA AtmAnuM zreya sAdhe che, kintu bIjAene sanmAge doravA zakitamAna nathI, te A khIjA vibhAgamAM Ave che. trIjA vibhAgamAM, jee pAtAnI jAtane kalyANamArge doravA uparAMta bIjAone paNa karanAranI hAme krodha kare nahi. Akreza karanAranI sTAme madhura vANIthI vyavahAra kare. bhikSAnA lAbhamAM selA yati viSayamAM DUbI jAya che. lAbha thatAM khuzI na thAya ane alAbhamAM du:khI na thAya. kevaLa prANarakSAnimitta bhAjana kare, e sivAya bIjI AsaktithI dUra rahe. indriceAtA nirAdha, rAgadveSane parAjaya ane prANImAtra upara dayAnI lAgaNI karavAthI meAkSane mATe yeAgya thavAya che. 30 229

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adhyAtmatattvAlAka. [ Maj te raste lai javA prayatnazIla che, tevA gurUne samAveza thAya che. A gurUone kAnI nAvanI upamA ApI che. kASThanI nAva jema svayaM tare che ane khIjAone paNa tAre che, te pramANe A gurUonI sthiti che. atha dvitIyaM karttavyaM prabhUpAsanAM prastuvan prabhuprema darzayati devayogIndranataH sa deva AtmazriyaM saMpratipattumicchoH / syAdvallabho vallabhavastuto'pi yogo'sti dUre na dazedRzI cet / 12 / To a man who desires to attain spiritual wealth, God, who is worshipped by all the three worlds should be dearer than the dear things. If such a consciousness has not arisen in his mind, then the Yoga is out of his reach. ( 12 ). dvitIya vya-- bhagava'pAsanA. " AtmalakSmI meLavavAnI icchAvALAne trilokIthI pUjita te paramAtmA-prabhu vallabha vastuthI paNa adhika vallabha hAvA joie. Avu sAttvika hRdayabaLa jyAM sudhI na jAge, tyAM sudhI samajI rAkhavu joie 3-ceAga hajI dUra che 12 yathArthadevatvanizcayAbhAve kiM kAryam ? - yathArthadevatvavinizcayasyAbhAve prazastAzayato gRhasthaiH / sarve'pi devAH paripUjanIyA natvAgrahaH sAmpratamajJatAyAm // 13 // In the absence of the realization as to who is the true God, all gods should be worshipped by men with pure intentions. Obstinancy as to the worship of some particular deity is improper in the state of ignorance. ( 13 ) 230

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SPIRITUAL LIGHT. yathArtha devane nizcaya na tha hoya tyAM sudhI zuM karavuM?-- " greits @lea BIQUE ?' Rayuai 01244 4421 heya, tyAM sudhI sarva devo prazasta AzayathI gRhasthoe pUjavA. satyadevanA saMbaMdhamAM ajJAnatA hovA chatAM amuka deva uparaja devatvano Agraha 4311 212491, sh 244td "-43 pUrvoktAM vA dRSTAntapUrva pramAppayatizAstreSvapIdaMviSaye ca cArisaMjIvanIcAranayo babhASe / vizeSadRSTau ca paratra sAmyAd devo yathArthaH pariSevitavyaH // 14 // The scriptures also lay down the Charisanajivani char Naya. When the light of true discrimination has dawned on him, one should worship the true Deity maintaining an attitude of indifference to wards other deities. ( 14 ) Notes: V. V 14 and 15:* The Jains believe that God, as such, has nothing to do with the creation of the Universe which is brought into being by the Anadi connection of Jiva with Karma, but God helps human beings by being a beacon light as it were to them; who is this God? He is Vitaraga, who has completely shaken off the bonds of Karma and who has fully realised within himself the spiritual splendour. Ishvaratva is the same thing as Muktatva. The Jains do not believe in an Ishwara who is Mukta (Liberated) from the beginning. In this way, every Jiva has in him the potentiality of becoming Ishwara, the way there to having been already indicated by the holy life led by the Tirthankaras, such Gods, only are Vitaraga, in the strictest 231

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BYLYICHA 411}. [ Movie sense of the term. As we have already seen the Tirthankaras have nothing to do in the working of the world-machine; they are mere spectators, they have no desires, no longings, no work of their own; they are free from every kind of passion, good as well as bad. They are immersed in bliss. The great teacher, Hemachandracharya, thus pays tribute to Vitaragas: He is not in need of a conveyance. He is not marked by any special weapon. His deeds ever inspire the sense of respect in men's minds. He does not take delight in anything that tends in the least to do injury to any creature. He is not embraced by women unlike some other deities. In this way, Vitaraga is distinct from all other gods. The Jain God, therefore, is the ideal Being who has in Himself the highest form of spiritual development. As described by the great sadhu Manatungacharya, to such God, do appropriately apply terms like Brabman, Mahadeva, Shanker and Buddha. We may ask the reader to refer to the Gujarati note to this verse where the verses are quoted. The true God (Sudeva) is Vitaraga. All the rest are termed false gods ( kudeva ). But one important feature of Jainism ought to be noted here. Unlike several other religions, it does not condemn wholesale, the worship of gods other than the Sudeva. In this respect Jainism must be said to be the most tolerant of all religions; it allows place to and admits the 232

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31574] SPIRITUAL LIGHT. utility of the worship of these other gods. Ordinary men have not the capacity to distinguish between the Sudeva and the Kudeva. They ought first to be taught the preliminary lessons of religion and after fully mastering them, they can be initiated into the right way of worshipping Sudeva; thus they are led on gradually from lower to higher steps. In the gradual development of soul, the worship of kudevas is assigned a place for the performance of an important function. Some are extremely wanting in the power of discrimination. They receive a training as it were in the worship of Kudeva; gradually as they develop their mental and spiritual faculties, they of their own accord come to see what right Deva means. This is very important from the psychological point of view. Jainism does not inculcate the use of force, but only points to the way by following which, one becomes one's own guide. There is no revolution or an abrupt change from one view point to another, but there is a kind of gradual evolution, brought about in the spirit. This is best illustrated by the well-known Charusanjivani chari Naya as stated in Prabandha chintamani (page 105 ):-Then, on one occasion, Siddharaja who was eager to traverse the ocean of transmigratory existence, and kept questioning singly all sects in all countries from a desire to know the truth about God, religion, and the proper object of veneration, discovered that they all exalted their own systems and spoke evil of rival systems, and finding that his mind was placed upon the swing of doubt, he summoned Hemachandra, and asked him his opinion 233

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zybych tales. . [ Moja on this knotty point. But Hemachandra, after considering the mysteries of the fourteen divisions of knowledge, began in the following words to set forth a decision based on a narrative in a Purana. " Long ago, a certain merchant deserted the wife he had married in his youth and lavished all his wealth on a hetaera. The wife of his youth was for ever applying to people, who understood such matters, to tell her a process of incantation by which she might recover her influence over her husband. At last a man from the country of Gauda said " I will put your husband into such a state that you can lead him about with a string " so he gave her a certain drug of inconceivable potency and departed telling her give it to him in his food. After the lapse of some days, when the omitted lunar day arrived, she carried out his instructions, and her husband became a bull before her eyes, and as she did not know how to remedy that misfortune, she had to bear the reproaches of the whole world and spent the time in lamenting over her evil deed. One noon, though scorched by unusually fierce rays by the lord of day she led her husband, transformed into a bull, to graze in green pasture-lands, and she was resting at the foot of a certain tree, wailing bitterly, when she suddenly heard a conversation above her in the air. At that moment Siva had come there in his sky-going chariot, and, having been questioned by Bhavani as to the cause of the woman's grief, he 234

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348781. ] SPIRITUAL LIGHT.. told her how matters stood, and when she pressed him further, he declared that in the shadow of that very tree there was a simple herb which would confer on any creature the nature of a man. Then he disappeared. There upon the woman marked out with a line the shadow of the tree and picked all the plants growing within it and threw these plants into the mouth of the bull. The man, by means of that plant placed in its mouth, though it was never known which particular plant it was that produced the effect, recovered his human form. As that medicinal plant though its precise nature was never discovered, brought about the desired result so that discrimination of the right object of veneration, having become obscured by delusion in this Kali age, brings about salvation by the devout cultivation of all systems though its precise nature is unknown. This is my decision. * When Hemachandra bad in these words recommended the honouring of all systems, Siddharaja began to study all religions. Here ends the story about the claims to veneration of all religions. pUrvokta vAtanuM daSTAMtapUrvaka pratipAdana- " a lti 40 241 f4444i " Zl? z'sgan 2412 " 241 417 ne nyAya batAvavAmAM Avyo che. jyAre vizeSa dRSTi jAgRta thAya, tyAre deva tarIke manAtA bIjAo upara madhyasthabhAva dhAraNa karIne yathArtha devanI ja sevA karavI joIe "--14 235

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adhyAtmatattvAlaka, [ bIjuM yAkhyA. jeone sudeva ane kudevamAM zuM pharka che, enuM bilkala jJAna nathI, e atimUDha manuSyane ekadama dharmanA vizeSa prakAre samajAvavA, emAM lAbha nathI. tevAone prathamataH dharmanA sAmAnya mArge joDavA joIe. sAmAnya mArgamAM zikSita thayA pachI eone dharmane vizeSa mArga samajAvavuM joIe. Ama karyothI eono AtmA kramazaH unnati upara AvI zake che. A bAbatane dhyAnamAM rAkhIne A loka ane AnA pahelA leka avalokavAno che. A baMne blekamAM ema kahevAmAM AvyuM che ke jeo atyaMta mugdha che chatAM kalyANubhilASI che, tevAone prathamataH sAmAnya IzvarapUjA tarapha zraddhALu banAvavA joIe. tevAone ekadama amukaja deva upara Agraha baMdhAvI Apavo, e zreyaskara nathI. sarva devatAone pUjavA tarapha teonI prathama pravRtti lAbhadAyaka che. sarva devatAene pUjatAM pUjatAM jyAre sarva devatAone teo oLakhatAM zikhaze ane dhIre dhIre jema jema teonA hRdayamAM eka-bIjA devatAonuM vicitra svarUpa jANavAmAM Avaze, tyAre teone e vAta svataH samajAI Avaze ke dahIM ane dUdha baMnemAM paga rAkhavo na joIe. ane ethI eone vAstavika devatA oLakhavAnI jijJAsA ubhI thaze ane e rIte eo yathArtha devanuM svarUpa samajavAnI sAthe tenI sevAno lAbha levA bhAgyazALI thaze. Aja kramathI manuSyane tattvajJAnanI prApti thAya che. kuLadharmanA devatAneja kuLadharmanI daSTieja paramezvara tarIke mAnanArA mandabuddhivALA manuSyone ApaNe ekadama je ema kahIe ke-" tArA devane mAnavA choDI de, A amukaja devane mAna" te ethI zuM te mUDha mANasa pitAnA manAtA devane mAnate cheDI de khare ? are ! ethI to enA hRdayamAM ulaTI asara thAya. paraMtu jyAre ene ema kahevAmAM Ave ke-" bhAI ! ! koI devatAnI nindA karavI nahi, ApaNe te badhA devone mAnavA " te ethI enA hRdayamAM kaMIka zAMti utpanna thAya kharI. A mATe mUDha manuSyone tadanukULa saralatAvALo sAmAnya dharmane 236

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prakaraNa 1 SPIRITUAL LIGHT. mArga zikhavavo, eja kalyANakArI samajAya che. vAta paNa barAbara che ke jyAM ghaTasAmAnyanuM jJAna nathI, tyAM vizeSa ghaTa samajAvavA besavuM e kevI vAta ? evI ja rIte jyAM devasAmAnyanuM bhAna nathI, tyAM vizeSa deva samajAva, e kyAMthI banI zake ? A badhuM kathana mArI pitAnI kalpanA uparathI nirmAyaluM nathI. A badhI hakIkata zrIharibhadrasUri mahArAjanAM vacanane avalaMbIne kahe, vAmAM AvI che. teo sAheba gabindumAM kahe che ke - ja vizeSe zAmathivizena vA | chaLa mAnanIyA ca sarve hevI mahAmanAma" | 11s AnI matalaba e che ke dharmane eka zikhanAre prathamataH sarva devatAone mAnavA. AgaLa vadhIne teo sAheba kahe che ke - ja vArikAnIvAranyAya gSa satAM mataH | nAcathAriddhiH sAt vigassrijarmanA " 16 bhAvArtha e che ke - dharmanA zikSaNanI zarUAta karanAre badhA devane mAnavA, e bAbatamAM "cArisaMjIvanIcAra'nuM daSTAnta che. cAri eTale ghAsa, tenA madhye rahelI saMjIvanI nAmanI auSadhI (vanaspativizeSa), tenuM cAra eTale caravuM, eTale khAI javuM, arthAta ghAsamadhye rahelI saMjIvanI nAmanI oSadhI khAI javI, e "cArisaMjIvanIcAra " e vAkyane artha che. 1 saca jovaca TIja-vaLa" sAdhAraNagrasthA ! "sarvela"uragNt-mugt-hr-hri-hirnnygrbhaadiinaam / pakSAntaramAha-' adhimuktikzena vA " athavA yasya yatra devatAyAmatizayena zraddhA, tadvazena / kuta ityAha-' gRhiNAm " adyApi kuto'pi matimohAd anirNItadevatAvizeSANAm / 'maannIyA: " kauravA / "cata' camAra ! "sarve TrevAH " ta vAda. " mahIMtmnaaN ' paralokapradhAnatayA prazastAtmanAmiti / * -mudritapu 11 ima " 287, 31

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. adhyAtmatattvAlaka, [ bIjuMA dRSTAnta zuM che, te have joIe keI nagarImAM caMpA ane kamaLA e be brAhmaNaputrIone bAlaavasthAthI atigADha sneha "baMdhAyo hato. jyAre te baMne jude jude gAma vivAhita thaI, tyAre "teNIone judI paDatI vakhate bhAre kaSTa sahana karavuM paDayuM. vivAha " vyatIta thayAne keTaleka vakhata gayA pachI capAne vicAra thayo ke" "mArI sakhI kevI hAlatamAM haze ? joI AvuM te kharI " Ama vicAra thavAthI te kamaLAnA gAma kamaLAne maLavA gaI. te samaye " kamaLA atikhedanA prasaMgathI plAnamukhavALI banI gaI hatI. caMpAe kamaLAne pUchyuM- hena! ATaluM badhuM duHkha zuM ?" kamalAe kahyuM" " sakhi ! zuM kahuM, mArA pati mArA para sarvadA aprasanna rahe che. ane ethI huM hamezAM paritApa bhogavuM chuM. " caMpA belI-bahena ! " kheda na kara, huM samajuM chuM ke A duHkha viSabhakSaNathI paNa nitAnta " dArUNa che, chatAM dhairya rAkha. eka vanaspati huM tane ApuM chuM, te " tArA patine khavarAvaje, jethI tAro pati baLada banI jaze ... Ama kahIne teNIne te vanaspati ApI, ane pachI te tyAMthI potAnA gAma " tarapha cAlI. have kamaLAe te vanaspati potAnA patine khavarAvI, ke tarata "te baLada banI gayo. pAchaLathI pitAnA patinI AvI sthiti upara " kamaLAne atyaMta kheda thavA lAgyA, ane pitAnA patine puna: manuSya " rUpe jevAne bahuja Atura thaI. eka divase kamaLA pitAnA patirUpa baLadane vanamAM carAvavA gaI, ane vananA pradezamAM te baLadane chUTa carate mUka; te vakhatamAM te sthaLe eka vRkSanI zAkhA upara beThelAM koI AkAzagAmI strI-purUSa paraspara vArtA karI rahyAM hatAM. temane " purUSa be ke-"he priye ! A svAbhAvika baLada nathI, kintu "prayogavizeSathI manuSya maTIne baLada banela jaNAya che ?" tyAre tenI strI bolI- nAtha ! have A pharIne manuSyarUpamAM AvI zake khare?" " purUSa be-bezaka, A vRkSanI nIce jamIna upara je ghAsa ugyuM che, temAM eka saMjIvanI nAmanI vanaspati evI che ke tenuM je bhakSaNa karavAmAM Ave, te te baLada maTIne manuSya thaI zake tema che." " A vAta kamaLAnA sAMbhaLavAmAM AvI. tarata teNIe pitAnA baLa ne te vRkSanI nIcenI vanaspatiomAM carate mU. badho vanaspatiene caratAM caratAM te vanaspati paNa (jenAthI punaH manuSyarUpamAM 988

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prakaraNa. .. SPIRITUAL LIGHT..! AvI zakAya che) baLadanA caravAmAM AvI. te vanaspatinuM bhakSaNa " thatAM takSaNata te baLada purUSa banI gayo "* daSTAnta pUruM thayuM. emAMthI sAra e levAne che ke-jema, te baLadane saMjIvanI vanaspatinuM jJAna nahotuM, chatAM bIjI vanaspatione caratAM caratAM temAM rahelI saMjIvanI vanaspati paNa tenA khAvAmAM AvI gaI, ane ethI e punaH manuSyarUpamAM prApta thaye, e pramANe je ati sugdha prANI che, tene sarva vanaspationI jema sarva devatAo tarapha viharavA de; ema karyethI tene " saMjIvanI " vanaspatinI jema yathArtha devatAne lAbha thaI zakaze. zAstrakAronI e bhalAmaNa ApaNe jANIe chIe ke-jIvanA svabhAva pramANe tene dezanA ApavI. bALakonI AgaLa nizcayanayanAM gUDha * A vArtA haribhadrasUrikRta gabindunA 119 mA zlokanI TIkAmAM ApelI che. + "gagAnAno thA mehuM mUriyAstathA varu cAritaH sarvatazcAri punartRtvopalabdhaye " // " tathA dharmaguruH ziSyaM pazuprAyaM vizeSataH / pravRttAvakSama jJAtvA devapUjAdike vidhau " // " sAmAnyadevapUjAdau pravRtti kArayannapi / viziSTasAdhyAsiddhayarthaM na syAd doSI manAgapi " // -cogabindunA 119 mA zlokanI TIkAmAM, pR. 53 mAM. e zleka ( 119 mA ) nA " nAcavAchiiH cA vizaLAdi kaLAna" e uttarArdhanI TIkA "" naivA "cA" vArisaMnIvanarAcAyattaranA " zatra" devapuujaadau prastute / ' iSTasiddhiH ' viziSTamArgAvatArarUpA / ' syAd ' bhavet / ayaM copadezo yathA yeSAM dAtavyastadAha-' vizeSeNa ' samyagdRSTayAdhucitadezanAparihAra rUpeNa / ' AdikarmaNAm ' prathamamevA''rabdhasthUladharmAcArANAm / nAtyantamugdhatayA kaMcana devatAdivizeSamajAnAnA vizeSapravRtteradyApa yogyA:, kintu rAmAjikA tA " 289

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. adhyAtmatattvAlaka [ brItane batAvavAmAM Ave, te ethI anartha utpanna thAya che. prastuta bAbata paNa A bhalAmaNa sAthe ghaniSTha sambandha rAkhe che. - e pakkI vAta che ke-je vastutaH deva nathI, tene deva tarIke manAyaja nahi; ane eja mATe jyAre vizeSadaSTine prakAza thAya, tyAre buddhipUrvaka satya devatAnI ja parya pAsanA karavI joIe. ethI ja jJAnAvaraNane vilaya thaI zake che. mohAvaraNane chedana karavAnuM sahuthI zreSTha sAdhana yathArthabhagavadupAsanA che. cittanI ekAgratA sAdhavAne sahuthI sarasa mArga bhagavadbhakti che. A vAtane mahAtmA pataMjali " a " e yogasUtrathI bahu sArI rIte puSTi Ape che. devanuM yathArtha lakSaNa zuM che, e vAta A pachIna lekamAM joIzuM. paraMtu e smaraNamAM rahe ke bhagavadupAsanAnA mArgamAM vacce keTalAka kaMTake naDatara karanArA Ave che. prathama kaMTaka te eja che keyathArtha mAM deva nahi, paNa deva tarIke manAtA bIjA devatAo upara IrSA yA buddhi thavI na joIe. guNAdhikanI pUjA karatAM nirgaNIpara dveSa kare, ema keAI zAstra pharamAvatuM nathI. satya devanI sevA karavAnI sAthe bIjA devatAo upara madhyasthabhAva rAkhavo, eja kalyANakArI che. eja mATe: yogIzvara zrIharibhakasUri gabindumAM pharamAve che ke " guNAdhikayaparijJAnAd vizeSe'pyetadiSyate / mana taNAM vRttAdhavece tathAssmanaH " ya 120 che. devaM lakSayatina rAgaroSAdikadoSalezo yatrAsti buddhiH sakalaprakAzA / zuddhasvarUpaH paramezvaro'sau satAM mato 'deva' padAbhidheyaH // 15 // The Supreme Soul who is free from an iota of faults Weaknesses of low nature ) as attachment, anger etc; whose knowledge is all-illumining and who is pure, is called the true God by the wise. (15) 2i005

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prakaraNa SPIRTTUAL LIGHT. devanuM lakSaNa-- jenI aMdara rAga, roSa Adi deSomAMthI koI aNumAtra jeTale paNa doSa rahyo nathI ane jenuM jJAna sarva padArtho upara prakAza pADe che, evA zuddhasvarUpa parama AtmAne deva zabdathI oLakhAvavAmAM Avyo che "--15 - vyAkhyA. saMsAramAM aneka devatAo paramezvara tarIke pUjAya che, paraMtu buddhimAnanuM kartavya che ke yathArtha devanI parIkSA karavI joIe. devanI parIkSA karatAM bahu sumabuddhi ane taTasthabhAva rAkhavAnI jarUra che. saMsAramAM je mata-matAntare pracalita che, te badhA matabhedane AdhAra IzvaraviSayaka matabheda upara rahelo che, IzvaraviSayaka matabheda je duniyAmAMthI ukhaDI jAya, te sarva prajAnuM dhArmika jIvana prAyaH ekAkAra thaI jAya, e ni:saMdeha vAta che. IzvaranA svarUpane vicAra karatAM ApaNane sahaja jaNAI Ave che, ke IzvaranuM mukhya lakSaNa-vItarAga che. sarvajJatAne AdhAra vItarAgatAnA upara rahelo che. vItarAga thayethIja-rAgAdi Sone samUla kSaya thayethIja sarvajJa thavAya che. A uparathI IzvaranuM nyAyadRSTie anyUnAnatirita lakSaNa "vItarAgatva" eja samajI zakAya che. A lakSaNane pariSkAra bIjA zabdomAM "zikSApatra e pramANe thaI zake che. arthAta jenAM sakaLa karmo kSINa thayAM che, e deva che, Izvara che ane eja IzvaranuM lakSaNa che. A lakSaNanI sAthe mahAtmA pataMjalinuM paNa " rAvarmavijAjArAmairavarATyUjha: puSavizeSa phaeNzvara: " e yogasUtra sarakhAvI zakAya che. kemake e gasUtrathI paNa e tAtparya samajI zakAya che ke-leza, karma, vipAka ane saMskArethI nimukta evo purUSavizeSa Izvara che. - jainazAstra kahe che ke-ekSaprAptinAM kAraNe samyajJAna ane samyakSyAritrano abhyAsa thate thatuM, te abhyAsa pUrNa sthiti upara AvavAthI karmabandhane sarvathA chUTI jAya che, ane AtmAnuM anantajJAna Adi sakala svarUpa saMpUrNa prakAzita thAya che. A sthitine AtmA, paramAtmA-paramezvara che. AvI rIte paramAtmasthitie pahoMcavuM, eka t

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- adhyAtmatatvaloka. I bIjuMIzvaratva che. je cha AtmasvarUpanA vikAzanA abhyAsamAM AgaLa vadhe ane paramAtmasthitie pahoMcavAne yathAvata prayatna kare, te te barAbara Izvara thaI zake che, ema jainazAsane siddhAnta che. - Izvara-vyakti ekaja che, e jainasiddhAnta nathI. ema chatAM paNa paramAtmasthitie pahoMcelA sarva sidhdho paraspara ekAkAra ane atyAgADha saMyukata hovAthI samaSTi rUpe-samuccaya rUpe teono eka 1 jainazAstranI rItie jaina samaje che ke-sAmAnya kevalajJAnienA karatAM tIrthakara prabala puNyaprakRtionA atula sAmrAjyane lIdhe ane dharmanA eka prakAzaka tarIkenI daSTie ghaNuM uMcA darajajAvALA che; paraMtu zarIradhArI avasthAmAM eo (sAmAnya kevalI ane tIrthakara ) baMne-cAra aghAti kama kSINa karavAM bAkI hovAthI-karmakSayamAM saMpUrNatA pAmelA nathI, ema vastutaH kahI zakAya che, jyAre sapUrNa karmakSayanI avasthAmAM eo bane, tIrtha karavo aMgene bhedabhAva nahi rahevAthI bilakula sarakhA che. A uparathI joI zakAya che ke IzvaranuM sakaLa karmone samUla kSaya hovo e samucita lakSaNa sarva mukta AtmAomAM prApta hevAthI sarva mukta AtmAo barAbara "Izvara 'padavAo che. A takadaSTie vicAratAM taurdhavaratva" athavA " tarthiranAma- . vivAdo rAtacivaevuM IzvaranuM lakSaNa bAMdhavuM samucita samajAtuM nathI. kAraNa ke Izvaratva vastu avinAzI che-Izvaratva prAdurbhUta thayA pachI cAlyuM jatuM nathI, jyAre tIrthakaratva athavA tIrthakara nAmakarmane udaya e asthAyI-vinazvara che, have juo ! lakSya avinAzI hoya ane tenuM lakSaNa vinAzI hoya, ema kadApi hoI zake kharUM che. A bAbata tarka, daSTivALAo sArI peThe samajI zake che. tIrthakarapaNuM vastutaH kAyama besI rahetuM hatuM, te tene IzvaranA lakSaNarUpe nirdeza karI zakAta. paNa hakIkta ema che nahi, vastusthiti ApaNe samajIe chIe ke je Izvara thayo, te anIzvara thavAne nahi, Izvaratva je prakaTa thayuM te cAlyuM javAnuM nahi, te pachI IzvaratvanI sAthe sadA rahenAre je dharma hoya, teja tenuM lakSaNu kahI zakAya. tIrthaMkara ke tIrthakara nAmakarmodaya IzvaratvanI sAthe sadA rahenAra nathI, kemake Izvaratva sadA kAyama rahe che jyAre tIrtha, karava yA tIrthaMkaranAmakarmodaya saMpUrNakarmakSayanI avasthAmAM vilaya 252

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prakaraNa. ] SPIRITUAL LIGHT. zabdathI karthacita vyavahAra thaI zake che. judI judI nadInuM ke judA judAkuvA yA talAvanuM bhegu kareluM pANI jema paraspara ekameka thaI jAya che pAmI jAya che. e mATe tadaSTie avyApti, ativyApti ane + tarkazAstramAM lakSaNane nirdoSa banAvavA mATe AvyApti, ativyApti ane asaMbhava e traNa deSothI sAvaceta rahevAnI bhalAmaNa karavAmAM AvI che. koI paNa vastunuM lakSaNa tyAre ja yathArtha lakSaNa kahI zakAya che ke jyAre temAM A traNa doSo paikI eka paNa doSa na hoya. avyApti je vastunuM je lakSaNa bAMdhyuM, te lakSaNa te vastumAM saMpUrNatayA prApta na thAya, kintu te vastunA eka dezamAM prApta thAya, ene "avyApti" doSa kahevAmAM Ave che. jemake gAyanuM lakSaNa, mAne ke koIe evuM bAMdhyuM ke- zvetavalve sTezana" arthAta gAyanuM lakSaNa zveta varNa che. te A lakSaNamAM AvyApti deSa hovAthI te duSTa lakSaNa che, kAraNake zveta varNa badhI gAyomAM nathI. gAya kALI, pILI paNa hoya che. A mATe sAmAnyataH ge vastunuM lakSaNa zveta varNa heI zake nahi, kemake te zveta varNa tamAma gojAtimAM nahi rahetAM gajAtinA eka dezamAM ja (dhaLI gAyamAMja ) rahe che. ativyApti. je vastunuM je lakSaNa banAvyuM, te lakSaNa te vastumAM rahevA uparAMta bIjI vastumAM paNa prApta thatuM hoya, te te lakSaNamAM " ativyApti " deSa samajavo. jemake gAyanuM lakSaNa kAIe viSANitva arthAta zRMgayuktatva banAvyuM, paraMtu A lakSaNa arthAta zRMgayukatatva gAya sivAyanAM bheMsa vigere jAnavaramAM paNa vidyamAna che, e kAraNathI e lakSaNa ativyApti doSathI duSTa samajavuM. kemake viSANitva ( gaMgayuktatva) e banAvyuM gAyanuM lakSaNa ane prApta thayuM gAya sivAya bIjAM bheMsa vi. : gere jAnavaramAM paNa. asaMbhava je vastunuM je lakSaNa banAvyuM te lakSaNa te vastumAMja muddala rahe 248

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adhyAtmatattvAlAka. [ "Mori ane emAM kazA bhinnabhAva jaNAtA nathI, temaja ekarUpe ene vyavahAra thAya che, e pramANe prakRtamAM judA judA jaLanI peThe maLelA sidhdhAmAM paNa eka Izvara ' ke ' eka paramAtmA ' evA vyavahAra thavA asabhavita nathI. sabhava e tridASathI rahita evu IzvaranuM lakSaNa karmA IzvaraH " eja che. * < parikSINaka : nahi, te te lakSaNamAM asa'bhava ' doSa samajaveA. jemake manuSyanuM lakSaNu kAie 'viSANitva ' arthAt zRMgayuktatva evu racyuM, te e lakSaNu ' asaMbhava ' doSathI grasta che. kemake samagra manuSyasamAjamAM zrRMganA abhAva che. P lakSaNanA traNa doSo joyA. e traNa doSothI rahita lakSaNu, sulakSaNu athavA yathArtha lakSaNa kahevAya. A uparathI lakSaNanuM paNuM lakSaNa e prakAre laDI zakAya che ke- asAdhArAmAM kSaLam arthAt je vastune je asAdhAraNa dharma hAya, te, te vastunuM lakSaNa hAi zake che. gAyanuM lakSaNu eja hAi zake ke gAyanA je asAdhAraNa dharma hoya. gAyanA asAdhAruNu dharma eja kahevAya ke je sava gAyAmAM kharAbara rahI karIne gAma sivAya anyatra raheja mAMhu. Aja asAdhAraNa dharmanuM svarUpa che. kAi paNa vastune asAdhAraNa dharma AvIja rIte samajaveA. gAyaneA asAdhAraNa dharma zRMga nathI, kemake zRMga, bheMsa vageremAM paNa che.tyAre gAyane asAdhAraNa dharma zuM zukalavarNa che? nA, gAyA badhI zukalavarNavALI hAtI nathI,kALI, pILI paNa gAyA haiAya che. teA gAyAnA asAdhAraNa dharma evA ApavA joie ke je badhI gAyAmAM rahetA heAya ane gAya sivAya khIje kayAMya na rahetA heAya. AvA dharma, gAyanA gaLAmAM je geATTuDI vu laTake che, jene saMskRtamAM ' galakakhala ' kahe che, te che. A galakambala sarve gAyAmAM hoya che, parantu gAya sivAya bIjA kAi jAnavara mAM hAtu nathI, e mATe te gAyane asAdhAraNa dharma kahI zakAya che. ane ataeva te, gAyanuM lakSaNa kahI zakAya che. A pramANe satra samajI rAkhavuM ke je vastunuM lakSaNa racavuM heAya, te vastune asAdhAraNa dharma zASavA; ane te asAdhAraNa dharmane te vastunuM lakSaNa kahevuM. 244

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prakaraNa. ] devaM saMsArijIvebhyo bhedayati rAgeNa roSeNa vayaM prapUrNAstathaiva devo'pi hi sambhavet / kastatra cAsmAsu ca tarhi bhedo vivektumarhanti budhA yathAvat // 16 // SPIRITUAL LIGHT. anger etc., like us the mortals difference between Him and us. are able to properly discriminate. If it is possible for God to be full of passion, then there is no The wise alone are ( 16 ) deva sa'sArI jIvAthI vilakSaNa che-- jevI rIte ApaNe badhAe ( saMsArI prANio ) rAga-dveSathI pUrNa chIe, tevIja rItaneA deva ( Izvara ) paNa di sabhavatA hAya, tA pachI temAM ane ApaNAmAM pharaka zA rahero ? A sabandhI yathAtha pRthakaraNa vidvAneAne karavuM ghaTe che "--16 vizeSa. tr rAganA traNa bhede jainazAstrakArA batAve che. te traNa bhede--kAmarAga, sneharAga ane dRSTirAga che. purUSane strI pratye ane strIne purUSa pratye je kAmAbhilASa udbhave che, te kAmarAga che. putramitrAdine lagatA prema sneharAga che. svAbhimata sampradAya, pakSa athavA mata upara je mAha madhAya che, te dRSTirAga che. A traNe rAgamAMthI eka paNa rAga icchavA joga nathI. A traNe prakAranA rAgamAM dRSTirAga atidArU che, ema zAstrakAre pharamAve che. hemacandrAcAya vItarAgastavamAM kathe che ke jAmarAva 1-(pharALA SaSThAnavALau| - dRSTirAgastu pApIyAn durucchedaH satAmapi " // * kAmarAga ane sneharAgane teDavA, e duSkara nathI, paNa dRSTirAgane chedave, e santAne paNa duSkara che. "" dRSTirAgane tyAga karIne tattvadRSTie madhyasthabhAvathI zuddha mAnI zodha karavI ane te upara ArUDha thavuM eja zreyaskara che. 32 245

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adhyAtmatattvAleAka. [ bIjuM rAganA vilaya thate dreSa paNa svata: vilIna thai jAya che. rAga ane dveSa e e gADha sahacara che. dveSa karatAM rAga atidArUNa che, AtmAne saMtApavAmAM dveSa karatAM rAga adhika joradAra che. sasArarUpa mahelanA e e mukhya thAMbhalA che, e tenA kSaya karavAthIja pahmAtmA banI zAya che. ataeva zvaramAM rAga-dveSane abhAva hAvAnuM sutarAM siddha thAya che. 'devasya vItarAgatAM sAdhayati tasmAt sa devaH khalu vItarAgaH priyo'priyo vA nahi tasya kazcit / annfgaanssaronfa ana aziz aasayi ga: e917 ?||20|| That God is therefore devoid of evil passions. He has no likes and dislikes. Passions &c., conceal Reality. How can one swayed by them be called omniscient? ( 17 ) Notes:-Nature of Godhood-It is sometimes supposed that Jainism is an atheistic creed; but this is a notion born of ignorance. Jainism postulates the existence of God just as the Sankhya or the Adwaita philosophy does and it is no more atheistic than either of them is. The word God is used in a variety of senses; and they may be explained as under. (1) Man-like personal Creator. (2) Creative logos, an all pervading and unmanifest Essence. This is supposed to unfold itself in the form of Universe, or the world is supposed to be simply a mode of its unfoldment. (3) Supreme Will, or Imagination, which by its mere volitional act brings into being all this Universe and can withdraw it within Itself. 246

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SPIRITUAL LIGHT. (4) Pure Consciousness as in Adwaitism. (5) Ideally Perfect Soul-a Soul that has reached the fullest spiritual development and that therefore can become a guide to other mortal beings. wey, I These are some of the concepts of God. If to have the true meaning of the word, God, we shall have to put these definitions to a test of analysis. The idea of a Personal Creator, in the first place can not stand the test of reason; there are SO many difficulties in accepting this idea. If we say that a personal God created this world, the first question arises why should God create the world at all? Several varying answers are given to this question. One system says that it was His pleasure to do so, another says, that He wanted to manifest His glory and wanted beings to sing His praises; a third says, that He created this world so that men may attain perfection and so on. But none of these answers is satisfactory. If it was the pleasure of God to bring into existence this world we can attribute two imperfections to Him. First that He is not free from attachment and hatred (Raga and Dwesha ), as He is supposed to take pleasure in creation; and secondly, this is far more serious, His creation is full of imperfections which in fact goes to prove His own imperfect nature - it detracts from Godhood. We see an amount of misery in the world: Can we say God takes pleasure in seeing His Creation miserable ? If He wanted to create, could He not have created a world inhabited by beings living in all happiness? Men in 247

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Bu bulchdraids. [longe general are found to take to sinful path rather than the righteous one. Could God not have prevented this? It is a blot on His omniscience that He could not foresee this and provide precautionary measures against it. We may credit God with the noble idea of affording opportunity to human beings to exalt themselves; but our first question is why should there have been imperfection at all ? And again why should the path to perfection have been made difficult so that very few men are found to attain it? The answer that God wanted beings to praise Himself is also one to detract from God's perfection. In short, desire of any kind on the part of God implies a longing for making up some deficiency which goes against our idea of Godhood. Can God be sharirin ( having body ) ? A little thought will convince us that He can not be. The * * real notion of God implies His being without limita tions; but bodily form necessitates limitations. If He has a body it must be limited by space and other object outside it. This human conception of God is found among men that are on a lower stage of development and that therefore are unable to form abstract conception and true meaning of God. If we analyse the notion from a philosophic point of view we see that the notion of God having a ' physical or ethereal body or having any desires is wholly irrationl. In other words the idea of a personal God does not stand the test of reason. Similar objection can be urged against God being 248

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SPIRITUAL LIGHT. considered as Creative Logos. We may say in general that whoever is in need of manifestation thereby implies his own limitedness or imperfection. Development is from a lower stage to a higher-the higher is absent while the lower lasts. Thus the highest top which is to be reached in future is far off at the present moment. If this reasoning is correct we are forced to say that the Creative Logos if it is gradually unfolding itself shows thereby to be imperfect inherently, and this is impossible to be reconciled with the idea of true God who must be all-perfect, all- knowing and all-pervading by knowledge. The conception of God must be such as not to come into conflict with this. Some systems of thought steer clear of these rocks by supposing that God is the Eneui, the Imagination or the consciousness pervading the whole Universe. The world is only a mode of our perceiving that Eternal Spirit which is all inclusive and stands far above the limited reason of man. The Sansar is the functional or volitional activity of the Spirit. The world is in it and it is in the world. This kind of theism is more consistent and helpful than the first. We can not raise the objections that we did against a personal God. It is sometimes asked from where came into existence the spirit but such a question is meaningless. It exists itself. We can not conceive of anything which comes from beyond existence that is nothing. Something coming out of nothing is a contradiction in terms. In fact to a thinking mind nothing is non 249

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Byblet rajaus. existent.' Hence we must presume that the Spirit i. e. God is existing from the beginning and that there was no time when He was not existing. He is eternally existing. So far it is alright; but when the question arises as to in what way man is related to God, the solution is full of difficulties. It goes without saying that man is imperfect and that he ought not to be so. This means an enquiry into two questions. How man comes to be imperfect and what means he should adopt to remove the imperfection and attain the state of bliss and perfection. We have already seen that the imperfections and inequalities in this world can be satisfactorily accoun. ted for only on one theory-the theory of Karm It is the, ties of Karma that subject Jive to the bondage of the Sansara and we require a God who will be helpful to men in tiding over the worldly ocean. The Jainas therefore believe in their Vitaraga to be True God. They do not interfere with the laws which have brought about the relations between Jiva and Karma, nor do they very the effects of Karma. The Sansara is Anadi and independent of God. deva vItarAga che' " pUrva mAM kahelI hakIkatane AdhAre deva vItarAgaja che. siddha thAya che. e vItarAgane koI priya ke apriya hetuM nathI. paramAtmAmAM rAgAdi deSonI sattA yadi hoya, te teja AvaraNa hovAthI te 21412934 3H sel 4314? "_10 GAIVU. janAonI daSTie upara joI gayA tema anAdiniyamukata eka 250

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prakaraNa ] SPIRITUAL LIGHT. izvara mAnavAmAM AvyuM nathI. jainazAstro kahe che ke-je muktinA mArge yathAvata pravRtti kare, te barAbara mukta thaI zake che; ane mukta thavuM eja IzvaratvanI prApti che. sarva saMsArI AtmAo karmothI baddha che. emAMthI je AtmAnAM karmabandhane chUTI jAya che--je AtmA karmothI mukta thAya che, te AtmA "mukta" thayo kahevAya che. mukta zabdanI Ama vyAkhyA jotAM Izvara paNa karmabandhanothI mukta thavA uparaja " mukta " kahI zakAya che. jene pUrve karmabandhana kadApi hatuM ja nahi, te karmabandhanathI mukta thayo zI rIte kahevAya? ane aeva te "mukta" zI rIte kahI zakAya? Izvarano keAI amuka vyakitaeja Theke lIdhe che, ema vAta nathI. sarva AtmAo tattvataH-svarUpataH anantazakitamAna che. e ananta zaktio jyAre prabaLa purUSArthathI vikAsamAM Ave, tyAre te AtmA "Izvara" bane che. IzvaranA saMbaMdhamAM jainadharmane eka siddhAnta vicArazIla vidvAnenuM vadhAre dhyAna kheMce eve che. te e che ke-Izvara jagatane utpAdaka nathI. jainazAsA ema jaNAve che ke-karmasattAthI pharatA saMsAracakramAM nipa-paramavItarAga ane paramakRtArtha evA IzvaranuM kartutva kema banI zake? dareka prANInAM sukha-da kho tenI karmasattA upara AdhAra rAkhe che. vItarAga Izvara, na keInA upara prasanna thAya che ke na koInA upara ruSTa bane che. prasanna thavuM ke raSTa thavuM, e vItarAgasthitie nahi pahecelA-nIcI hadavALAonuM kAma che. A viSayanA sambandhamAM kaMIka vadhu vicAro raju karavA mArUM bhaya hadaya mane prere che. sahuthI pahelAM e jovAnuM che ke Izvara zarIradhArI che yA zarIrarahita ? Izvara zarIradhArI hoya, e te buddhimAM AvI zakatuM nathI. kemake zarIranI prApti karmasambandhane AdhIna che, ema dareka zA pharamAve che, jyAre Izvara sarva karmothI nimukta che, e mATe Izvara zarIradhArI ghaTI zakatA nathI. tyAre Izvara zarIrarahita che, ema sutarAM siddha thAya che. have ApaNe e jovAnuM che ke zarIrarahita arthAta amUrva evA 251

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adhyAtmatattvAlAka. [ bIjuM IzvarathI mUttirUpa evu* A jagat utpanna thai zake. kharU ? duniyAmAM ghaTa, paTa vagere je mUtta padArtho ApaNe joie chIe, te sa padArthIne banAvanArA zarIradhArI bhUminta ja che. kAi evA mUrtta padArtha ApaNI najare AvyA nathI, ke jene banAvanAra zarIrarahita- amUtta hoya. prakRtinA A svAbhAvika kAyadA upara nirIkSaNa karatAM hRdayamAM e vAta ThIka mAlUma paDavI joie ke amUrta IzvarathI mUtta utpAda thai zake nahi. jaga ka nyAyadarzanazAstrakAro ema mAne che ke AkAza, kALa, chatra, ane paramANu e sarva anAdi nitya che, ane jIvanAM sukha-du:khA tenA anusAra tene prApta thAya che. A hakIkata upara jyAre daSTipAta karIe chIe, tyAre izvamAM jagatkartRtva mAnavAnuM kAraNa kaiM dekhAtu nathI. Izvarane zu avaziSTa rahyuM che athavA zuM prayeAjana che ke jete lIdhe tenI jagasRSTimAM pravRtti hAi zake ? paramavItarAga evA paramezvarane lIlA-krIDAnA saMbhava mAnava, ane jagasRSTimAM te kAraNa batAvavuM, e buddhimAM utarI zake tevI bAbata nathI, e dareka vicArakathI samajI zakAya tema che. ' jIva ane karmanA sambandha AdimAna che yA anAdi ? e bAbatanA vicAra karavAthI prastutamAM ajavALuM paDI zake che. jIva ane kanA sambandha yadi AdimAna heAya te batAvavuM joie ke te sabaMdhate utpanna karI ApanAra kANu ? yadi zvarane te sambandhanA utpAdaka mAnIe te e savAla ubhA thAya che ke izvarane jIvanI sAthe kama lagADavAnuM zuM yAjana hatuM ? paramavItarAga ane paramakANika evA IzvarathI AvuM kAma bane e kairIte mAnI zakAya, e vicAravuM joie; kemake e vAta jyAre nirvivAdasiddha che ke karahita dazAmAM ja jIvanuM svAbhAvika svarUpa ane svAbhAvika jJAnAnanda prakAzita hAya che, to pachI rahita-pUrNAnandamagna evA jIvAne karmanAM AvarNAthI bAMdhavAnuM kAma zuM dayAlu IzvarathI banI zake kharU ? kadApi nahi. vaLI ApaNe e vAta A pustakamAM pAchaLa joi gayA chIe + 64 mA pRSThamAM andhatattvamAM. 252

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prakaraNa ] SPIRITUAL LIGHT ke-cha yadi pahelAM karma rahita hoya ane pAchaLathI karmabaddha thayA heya, te jIvonI mukti kadApi thaI zakaze nahi; kAraNa ke kamarahita che paNa jyAre pAchaLathI karmothI baMdhAyA, te pachI mukta (mukitaprApta) thayA pachI paNa teo pharIne karmothI kema nahi baMdhAya ? A uparathI chava ane karmano saMbadha AdimAna ghaTI zakatA nathI, tyAre sutarAM e siddha thAya che ke jIva ane karmane sambandha anAdi che. have ApaNe e joI zakIzuM ke jyAre jIva ane karma e anAdisambaddha che, te anAdi karmasaMgane laIne saMsAra paNa anAdija hovo siddha thAya che. saMsAra jyAre anAdi siddha thAya che te pachI IzvaramAM jagakartutva kayAM rahyuM ? mukti anAdi che, te saMsAra anAdi che, saMsAra anAdi che te jagatane kartA kAI ghaTI zakato nathI. pRthvI, jaLa vagere bhUtane upabhoga paNa chavane anAdi karmasAganA pravAhane lIdhe anAdi kALathI cAlyo Ave che. Izvarane kartA mAnIe te tenuM kartavya che ke teNe sarva jIne sukhI banAvavA joIe. paraMtu jagatamAM tema dekhAtuM nathI. ulaTuM sukhI jIvonA karatAM duHkhI jIvonuM kSetra mahetuM dekhAya che. dayALa IzvarathI AvI duHkhinI sRSTi kema banI zake ? yadi ema kahevAmAM Ave ke " sukha-duHkha te jIvonAM karma upara AdhAra rAkhe che. jevAM jevAM kRtye ja kare che, tevAM tevAM phaLo temane prApta thAya che. te pachI emAM IzvaranuM kartRtva zuM AvyuM ? sukha-duHkha jyAre anAdikALathI karmAdhIna prApta che, te pachI IzvaranI kRti ApaNe zI samajavI ? yadi ema kahevAmAM Ave ke-karmamAM svatantratayA phala ApavAnI zakita nathI, kintu IzvaradhiSita-Izvaraprerita thayethIja karma phaLa ApI zake che? te e upara paNa e prativAda thaI zake che ke-karmane prerIne te dvArA jIvane sukha-duHkha ApavuM, e Izvarane mATe zuM samucita mAnI zakAya che kharUM ? karmane preraNuM na karavI ane ane emanA svAbhAvika svarUpamAM ja rAkhavA, eja IzvaranuM zuM bhUSaNa nathI ? kadAca ema kahevAmAM Ave ke karelA sukRtya yA duSkRtyane puraskAra athavA sajA jIvane Izvare ApavI ja joIe, ane eja mATe karmane prerI te dvArA Izvara tema kare che. te enI aMdara e savAla ubho thAya che ke je dukRtya kema kare che? badhA jIvo satkRtya kema karatA nathI ? kaheze ke- dubuddhi 258

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adhyAtmatAlAka. [ zyuM vALA jIve kheATAM kAmeA kare che ane ene lIdhe ene zrvara taraphathI sajA ( du:kha ) khamavI paDe che, jyAre satbuddhivALA jIvA sadAcAra seve che, jethI ee Izvara taraphathI sukha meLave che. te e upara ame ema kahevA mAMgIe chIe ke vAmAM keTalAka subuddhi ane keTalAka durbuddhi, Ave bheda paDavAnuM kAraNa zuM ? jIvavena rUpeNa sarakhA tamAma vAmAM Ama buddhinI vicitratA heAvAnuM kAraNa zuM ? jyAre sarva jIvA svarUpe anantajJAnamaya che, teA pachI buddhimAM pheraphAra thavAnuM kAraNa zuM ? yadi IzvaranA tarathI jIvanI aisika svaccha budhdhimAM pheraphAra thayA hAya ane te pheraphAra IzvaranA taraphathI kanAM AvaraNA lagAvavAthI thaye| hAya to e vAta izvarane mATe zuM zobhAspada che ?. IzvaramAM, sukha-duHkha ApavA mATe karmane preravAnuM sAmarthya mAnavAmAM Ave che, to karmane badhAtA aTakAvavAnuM sAmarthya tenAmAM kAM na mAnavuM joie ?. kAi paNa jIva jyAre khoTuM kAma karavA lAge ke tatkSaNAt tene te kAma karatA svare aTakAvI devA joie, jethI jIvane kA anya paNa thaze nahi. Izvara sarvajJa ane anantazaktimAna hovAthI sarvatra pratikSaNa joi zake che ke amuka jIva AvAM AvAM kRtyA karI rahyo che. AvI sthitimAM tenuM e kavyuM che ke kharAba kAma karatAM vAne aTakAvavA joie. vicAra karo ke eka AMdhaLAne kuvAmAM paDatA tyAM ubhelA khIjo cakSuSmAn mANusa joi rahyo hAya, te teNe tene kuvAmAM paDatA aTakAvavA joie ke nahi ? yadi te mANasa, pelA AMdhaLAne kuvAmAM paDatA jANatA chatAM ane samartha hAi karIne paNa jo na aTakAve, te tene kevA kahevA joIe, e vAMcanAra samajI zake tema che. A pramANe prastutamAM paNa izvarane mATe samajavAnI AvazyakatA che. vaLI leAkavyavahAramAM paNa joie chIe ke kAi mAsa kharAba kAma karavA jatAM ( hajI kharAba kAma karyuM nathI, chatAM ) di rAjAnI dRSTie paDI gayeA hAya, te tene jhaTa pakaDI levAmAM Ave che ane tene te kAma karatAM aTakAvAya che; parantu kharAba kAma karavA pravRtta thatA mANasane jANI joine nahi aTakAvIne, kharAba kAma karI cukayA pachI tene sajA karavAmAM Ave, ema banatuM nathI. te pachI zvara pApa 254

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prakaraNa ] SPIRITUAL LIGHT. karavA pravRtta thatA prANIne pApa karato nahi aTakAvIne, pApa karyA pachI tene sajA Ape, e kevI vAta ? vastutaH dhRva karma bAMdhe che, temAM jyAre Izvarane hAtha heta nathI, te pachI karmanA phaLane udaya prApta thavAmAM Izvarano hAtha kAM ho joIe ? kamane bAMdhavAmAM jIva yadi izvaranirapekSa-svatantra che, te kamanuM phaLa bhogavavAmAM paNa jIva IzvaranirapekSa-svatantraja hovo joIe, e samAna nyAya che. ahIM e kahI devuM joIe ke kevala jaine ja Izvarane jagakartA nathI mAnatA, ema nathI; kintu vaidikamatavALAomAMnA ghaNAo Izvarane jagakartA mAnatA nathI. juo ! vAcaspatizramahAzayaracitasAMkhyatavamudImAM 57 mI kArikA uparanuM lakhANuM- __prekSAvataH pravRtteH svArtha-kAruNyAbhyAM vyAptatvAt / te ca jagatsada vyAvartamAne prekSAvatpravRttipUrvakatvamapi vyAvartayataH / nahyavAptasakalepsitasya bhagavato jagat sRjataH kimapyabhilaSitaM bhavati / nApi kAruNyAdasya sarge pravRttiH, prAk sargAt jIvAnAmindriya-zarIra-viSayAnutpattau duHkhAbhAvena kasya prahANecchA kAruNyam ? / sargottarakAlaM duHkhino'valokya kAruNyAbhyupagame duruttaramitaretarA. zrayatvaM dUSaNam / kAruNyena hi sRSTiH, sRSTayA ca kAruNyamiti / api ca karuNayA prerita IzvaraH sukhina eva jantUn sajed , na vicitrAn / karmavaicitryAd vaicitryam iti cet , kRtamasya prekSAvataH karmAdhiSThAnena, tadanadhiSThAnamAtrAdeva acetanasyApi karmaNaH pravRttyanupapattestatkAryazarIrendriyaviSayAnutpattau duHkhaanutptteravi suratavAra" | arthAta-- prekSAvAnanI pravRtti hamezAM svArtha yA karUNAthI vyApta hoya che. je pravRttimAM svArtha yA karUNune hetu na hoya, te pravRtti prekSAvAnanI hoI zake nahi, A eka niyama che. A niyama pramANe jagasRSTi, svArtha yA karUNanI sAthe sambandha je na rAkhatI hoya te te (jagatruSTi ) paNa prekSAvAnanI pravRttine viSaya hoI zake nahi. have ApaNe e joie ke jagasR STamAM svArthikatA ane karUNA" daSTi, e baMnemAM eka pa sabhAvita che ke nahi ? bhagavAna Izvara " sarva siddhione prApta thayela che, e kAraNathI ene koI vastu prAptavya 25

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adhyAtmatatvAka. [ bIjuM rahetI nathI, ke jene mATe te jagatanuM nirmANa kare ? have karUNa- - " dRSTie jagatanI sRSTi saMbhave che ke nahi te joIe. jagatane racyA " pahelAM jIvAtmAone Indriya, zarIra ane viSayane abhAva hovAthI "duHkhAbhAva svataH siddha hatA, ema spaSTa samajI zakAya che, te pachI " izvarane jIvAtmAonuM zuM duHkha dUra karavAnI karUNA utpanna thaI ke " jene lIdhe tene jagata racavuM paDayuM ! jagata banAvyA pachI du:khI thayela " jIvAtmAone joI Izvarane karUNuM utpanna thaI, ema je kahetA "heya, te e zuM kahevuM ? ethI te ulaTuM Izvara TUMkI dRSTivALe " siddha thAya che, ane itaretarAzraya deva Ave che; jemake-karUNAthI " sRSTi utpanna karI ane sRSTi utpanna karavAthI karUNA utpanna thaI. " vaLI karUNAthI jagatruSTi karI che, te Izvare sarva AtmAone "sukhI ja banAvavA joItA hatA, sukha-duHkhathI vicitra ka banAvyA che. karmanI vicitratAthI jagatanuM citra mAnatA hoya, te prekSAvAna Izvarane karmane preravAthI saryuM, kemake karmane preraNa nahi karavAthI ja jaDa karmanI pravRtti thaI zakaze nahi ane ethI zarIra, Indriya ane " viSaye utpanna nahi thaI zakavAne lIdhe jIvAtmAone du:khAbhAva "anAyAsa prApta thaze." uparanA vicAsamUhathI vAMcanAra joI zakyA che ke Izvarane jagahartA mAnavAmAM jainazAstrakArane vAMdho jaNAya che. paraMtu AvA matabhedone laIne eka bIjAnI tarapha vaiimanasyabhAva rAkhavo, e nitAnta ayukta che. jainazAstrakAranI e mukhya zikSA che ke rAga-deSanA prasaMgathI alaga rahevuM. jainadharmanA sidhdhAntanuM carama sAdhyabindu rAga-dveSane vilaya kare eja che; ane e ja kAraNathI jainadharmapracAraka mahApurU e dareka tattvanuM vivecana karavAmAM pUrNa taTasthabuddhi rAkhI che, ema eenAM zAstro uparathI joI zakAya che. prastuta-jaga vanAja viSayamAM jainAcAryo kevI taTasthabuddhi ane gaMbhIradRSTivALA hatA, e viSenI vAnakI tarIke bhagavAna haribhadrasUrijInA ullekho paryApta che. e - ullekha tarapha daSTipAta kare ahIM asthAne lekhAze nahi. jaina siddhAntanA mantavya pramANe " izvara jagakartA nathI" ema " zAstrAvAsamuccaya" nAmaka granthanA trIjA tabakanA prAraMbhamAM

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prANa, 1 SPIRITUAL LIGHT. haribhadrasUri pratipAdana kare che, ane e pratipAdana karyA pachI chevaTe jaIne teo sAheba kahe che ke-- r tatazcezvarakartRtvavAdo'yaM yujyate param / "" samyagnyAyAvirodhena yathAhuH zuddhabuddhayaH 11 8 phebruH paramAtmaya tatyutttatratakSetranAt / yato muktistatastasyAH karttA syAd guNabhAvataH " tadanAsevanAdeva yata saMsAro'piM tattvataH / tena tasyApi kartRtvaM kalpyamAnaM na dudhyati " // arthAta.-- IzvakatRtvane mata AvI rItanI yuktithI ghaTAvI paNa zakAya che ke paramAtmA re batAvelA mAnuM sevana karavAthI mukti prApta thAya che, mATe e mukitanA denAra zvara che, ema upacArathI kahI zakAya che. izvaradarzita mArganuM sevana nahi karavAthI saMsAramAM je paribhramaNa karavuM paDe che, te paNa izvaranA upadeza nahi mAnyAnI sA che, ema upaDyAthI kahI zakAya che." " vartAyamiti tadyAtmya cataH veSAvAra: / atastadAnuguNyena tasya kartRtvadezanA 11 "" "" jainasiddhAnta jyAre izvarakatRtvane svIkAra karatA nathI, te pachI upacArathI paNa AvI rIte izrvarakatvanI vyAkhyA karavAnuM zuM kAraNa ? evA prazna ahIM ubhA thai zake che. tenA khulAsAmAM te pUchyuMpAda pharamAve che ke-- * ba arthAta jeene ri jagatkartA che' e upadeza upara Adara adhAyA che, teone mATe AvI rIte izvarakatvanI ceAjanA karavAmAM AvI che. " have khIjI rIte upacAra vagara izvarane jagatjhA~ batAve che paramaizvaryayuktatvAd mata Atmaiva vezvaraH / sa ca karteti nirdoSaH kartRvAdo vyavasthitaH 257 . //

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, adhyAtmatattvAlaka. [ bIjuM arthAta- kharI rIte AbhAja Izvara che. kemake dareka AtmAmAM Izvarazakti sattAthI saMpUrNa rahelI che. ethI AtmArUpa izvara sarva prakAranI kriyAo karanAra hovAne lIdhe barAbara kartA che. AvI rIte kartavavAda. ( jagakartutvavAda) vyavasthita thaI zake che. " AgaLa vadhIne AcArya mahArAja kahe che ke - " rAtriMvAra mahAtmAnI prAyo vachUTTA mave ! ___ sattvAryasampravRttAzca kathaM te'yuktabhASiNaH " // " abhiprAyastatasteSAM samyag mRgyo hitoSaNA / vAyarAnnAvina yathAt manuSyaH " | " ArSa ca dharmazAstraM ca vedazAstrAvirodhinA / yastakeMNAnusandhatte sa dharma veda netaraH " // arthAta -" jyAM jyAM Izvarane kartA kahevAmAM AvyA , tyAM tyAM pUrvekA abhiprAyathI kartA samajavo. te sivAya vastusthitie Ivarane kartA koI zAstrakAra batAvI zake nahi; kAraNa ke zAstra banAvanAra RSi mahAtmAo prAyaH paramArthadaSTivALA ane leke pakAranI vRttivALA hoya che, mATe teo ayukta pramANavirUddha upadeza kare nahi. ataH teonA upadezanuM rahasya zodhavuM joIe ke amuka vAta teo kyA AzayathI batAve che. " devasyA''rAdhyatve hetUnAhavayaM sarAgAH prabhurastarAgaH kizcijjJatA'smAsu sa sarvavedI / zarIriNaH smaH sa punarvideho'smAkaM samArAdhyatamaH sa tasmAt // 18 // We are passionful, God is dispassionate. We know little while He knows everything. We are embodied beings while he is. without body. He should therefore always be worshipped by us. ( 18 ) Notes:-V. V. 18 and 20. (258

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adhyAtmatavAloka, [ bIjuMThis shows how powerful mental impressions are. How the worship of God, according to the Jainism is fundamentally based on this, the Gods may have no direct hand in shaping the Karma of man, but the man while worshipping surrounds himself with an atmosphere which is ennobling and pure, which lifts him up from the mundane affairs of and enshrouds him in some kind of higher bliss. Thus the mind is purified. If this process of purification goes on without break, the mind becomes gradually shorn of worldly passions and evils and the man is then fit for leading a higher life. deva zA kAraNethI ArAdhya che?-- ApaNe rAgathI bharelA chIe, ( rAga sarva denuM mULa hevAthI rAgathI bIjA sarva deSane saMgraha karI le ) jyAre prabhu rAgarahita ( sarvadoSarahita ) che. ApaNe alpajJa chIe, jyAre prabhu sarvajJa che. ApaNe zarIranA baMdhanathI baddha chIe, jyAre te zarIrarahita che. A mATe ApaNAthI atyanta vilakSaNa te paramAtmA ApaNe ArAdhavA-pUjavA yogya che "-18 vyAkhyA. koI paNa makAna tyAreja majabUta banI zake che ke jyAre te makAnanI traNa cIjo dRDha hoya che. te traNa cIje-pAyo, bhIMta ane mobha che. A pramANe ApaNuM jIvanarUpa makAnane suvyavasthita banAvavA mATe paNa traNa cIjo pakkI meLavavAnI jarUra che. te traNa cIjo-deva, gurU ane dharma che. jIvanarUpa imAratane mATe deva pAyAtulya che, gurU bhIMtasadaza che ane dharma mobha samAna che. A traNamAM prathamataH pAyAnI jarUra che. paratu Azcarya che ke devasambandhI mAnyatAmAM keTalI badhI bhinnatA jovAya che. kintu yathArtha vastusthiti samajyA pachI koI jAtane jhaghaDo rahetuM nathI. tamAma jhaghaDAo ajJAnatAnAja che. keAI kahe ke-" zaMkarane deva mAnavo joIe. zakara sivAya bIjAne mAnanArA brAtimAM che" tyAre zi60

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adhyAtmatattvAle ka [ ~ This shows how powerful mental impressions are. How the worship of God, according to the Jainism is fundamentally based on this, the Gods may have no direct hand in shaping the Karma of man, but the man while worshipping surrounds himself with an atmosphere which is ennobling and pure, which lifts him up from the mundane affairs of and enshrouds him in some kind of higher bliss. Thus the mind is purified. If this process of purification goes on without break, the mind becomes gradually shorn of worldly passions and evils and the man is then fit for leading a higher life. deva zA kAraNeAthI ArAdhya che?~~ ApaNe rAgathI bharelA chIe, ( rAga sarva deASAnuM mULa hAvAthI rAgathI khIjA sarvadoSonA saMgraha karI levA ) jyAre prabhu rAgarahita ( sarvaidoSarahita ) che. ApaNe alpajJa chIe, jyAre prabhu sarvajJa che. ApaNe zarIranA bandhanathI baddha chIe, jyAre te zarIrarahita che. A mATe ApaNAthI atyanta vilakSaNa te paramAtmA ApaNe ArAdhavA-pUjavA yeAgya che ,, '~18 k vyAkhyA. kAi paNa makAna tyAreja majabUta khanI zake che ke jyAre te makA nanI traNa cIjo dRDha heAya che. te traNa cIjo-pAyA, bhIMta ane mAla che. A pramANe ApaNA jIvanarUpa makAnane suvyavasthita banAvavA mATe paNa traNa cIjo pakkI meLavavAnI jarUra che. te traNa cIjo-deva, gurU ane dharma che. jIvanarUpa imAratane mATe deva pAyAtulya che, gurU bhIMtasadRza che ane dharma mANasamAna che. A traNamAM prathamataH pAyAnI jarUra che. parantu Azcarya che ke devasambandhI mAnyatAmAM keTalI badhI bhinnatA jovAya che. kintu yathArtha vastusthiti samajyA pachI kAi jAtane jhaghaDA rahetA nathI. tamAma jhadhaDAo ajJAnatAnAja che. kAi kahe ke- zaMkarane deva mAnavA joie. zakara sivAya bIjAne mAnanArA bhrAntimAM che " tyAre " 260

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prakaraNa ] SparTUAL LIGHT. bIjA kaheze ke viSNu sivAya bIje devaja nathI. evI rIte svamatikalpanAnuMsAra je pakSapAta bAMdhavAmAM Ave che, te kalyANakArI nathI. zaMkara, viSNu, brahmA, buddha ane jina vagere nAma upara jhaghaDA karavAnuM kAma nathI. e badhAM nAme pavitra ane guNabodhaka che. paramAtmAnuM smaraNa athavA tene jApa, e badhAM nAmothI thaI zake che. ekaja devane e badhAM nAme sArI peThe lAgu paDI zake che. paraMtu adeva ( je vastuta deva nathI tenA ) upara te nAmo lAgu pADI te nAme dvArA devabuddhie tenuM smaraNa-bhajana karavAmAM Ave to te vyAjabI nathI. A mATe prathamataH devanuM yathArtha svarUpa oLakhavuM joIe. devanuM svarUpa vItarAgata che, e ApaNe sArI rIte joI gayA chIe; ane e svarUpavALoja vAstavamAM "deva " kahI zakAya che. AvI rIte devane oLakhyA pachI, bhale tene koI paNa nAmathI saMbaMdhe, emAM vAMdho nathI. zAstramAM devanAM sahastra nAme batAvyAM che. paraMtu devatatvane oLakhavAmAM gaphalata na thaI jAya, e tarapha khUba sAvadhAnatA rAkhavI joIe. bhagavAna haribhasUri mahAdevanuM kIrtana karatAM jaNAve che ke " yasya saMklezajanano rAgo nAstyeva sarvathA / . __ na ca dveSopi sattveSu zamendhanadavAnalaH " // 1 // " na ca mohopi sajjJAnacchAdano'zuddhavRttakRt / __ trilokakhyAtamahimA mahAdevaH sa ucyate " // 2 // "co vItarAga: sarvara : rAzvata sulezvaraH " triAtaH sarvathA niRtathA " . rU " yaH pUjyaH sarvadevAnAM yo dhyeyaH sarvayoginAm / __yaH sraSTA sarvanAtInAM mahAdevaH sa ucyate " // 4 // " evambhUtAya zAntAya kRtakRtyAya dhImate / mAvAya satata samaya namo namaH" | 8 | (aSTaka prakaraNanA prAraMbhamAM ) -" kalezajanaka rAga, zAntine vaMsa karanAra dveSa ane yathArtha jJAnane AcchAdana karanAra tathA caritrane malina banAvanAra e meha 281

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adhyAtmatatvAlaka, [ bIjuM jenA AtmAmAM bilakula rahyo nathI evo sarvajagatmasihaprabhutva zAlI prabhune mahAdeva" kahevAmAM Ave che. je vItarAga che, sarvara che, zAzvata sukhane anubhavanAra che, karmanI sarva prakRtiothI mukta che ane mUtta AkArathI sarvathA rahita che, tathA je sarva devane pUjya che, sarva gione dhyeya che, ane sarva nItionA prakAzaka che, te prabhune mahAdeva kahevAmAM Ave che. A prakAranA zAnta, kRtakRtya ane saMpUrNa jJAnazAlI mahAdevane uttamabhaktipUrvaka mAre vAraMvAra namaskAra thAo." mahAnagI hemacaMdrAcArya madhyasthaSTie devanuM bhajana karatA . : - " " "mavAranA rAyA: kSayakupALatA carcA - mA vA viSNu duro lino vA namata" | -"saMsAranAM kAraNabhUta karmarUpa aMkurAone utpanna karanAra rAga, dveSa ane moha jenA kSaya pAmyA che, e brahmA hai, cAhe viSNu he, athavA mahAdeva che, kiMvA jina che, tene mAre namaskAra che." zrImAna mAnatuMgasUrijI mahArAja prabhune stavatA kevA ugAre kADhe che ? - " tvAmAmananti munayaH paramaM pumAMsa mAdityavarNamamalaM tamasaH parastAt / tvAmeva samyagupalabhya jayanti mRtyu nAgaH zivaH zivapurI munInTa! jA" . " tvAmavyayaM vibhumacintyamasaGkhyamAdyaM - brahmANamIzvaramanantamanagaketum / : yogIzvaraM viditayogamanekamekaM jJAnasvarUpamamalaM pravadanti santaH // " buddhastvameva vibudhArcitabuddhibodhAt vaM rAse muvanatrayIvAtI - dhArA idhari ! zivamaviavAnAr . . . ya meva mAvanuM ! puruSottamokari " u ( bhaktAmara stava) 262

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prakaraNa 3 SPIRITUAL LIGHT. -" he munIndra ! munie tane paramapurUSa, sUryavarNa, nirmaLa tathA andhakArathI dUra e mAne che. tane ja barAbara prApta karIne munio mRtyune jIte che. e sivAya muktipadane kaI bIjo mArga nathI." " prabhe! santa tane avyaya, vibhu, acinya, asaMkhya, "Agha, brahmA, Izvara, ananta, anaMgaketu, yogIzvara, yogasvarUpa, anekarUpa, ekarUpa, jJAnAtmA tathA nirmala evA zabdothI kathe che." bhagavana ! tuM 12 buddha che, kAraNa ke sarvavibudhamAnya evI buddhine tuM pracAra karanAra che. tuM zaMkara che, kemake traNe jagatane tuM sukha ApanAra che. tuM 1 vidhAtA che, kAraNa ke mukitamArganuM tuM vidhAna karanAra che. vaLI spaSTa rIte tuM purUSottama che, kemake sarva purUSAmAM tuM uttama che. " e ApaNe joI lIdhuM ke IzvaranuM kevuM svarUpa che. have kahevAnI eja vAta che ke IzvarabhajanamAM pramAda rAkhavo na joIe. - ganAM sAdhano meLavavAne sagavaDatAbharyo koI mArga heya, te te IzvarapraNidhAna che. + sUryane varNa mUrta che ane bhagavAnanuM svarUpa amUrta che, ethI e viSama daSTAnta che; chatAM saMsAranA sarva tejasvIomAM sUrya prabaLa tejasvI hevAthI ane bhagavAnanA svarUpane lAgu paDatuM saMsAramAM kaI paNa dRSTAnta nahi hevAthI, agatyA sUryanuM sAdhamma darzAvavAmAM AvyuM che. 1 "avyaya" avinAzI. 2 "vibhu jJAnathI vyApaka. 3 acinya chavanI buddhithI agamyasvarUpadhArI. 4 AtmAnA asaMkhya pradeza hovAthI asaMkhya 5 karmakSayathI jyAre mukti prApta thaI, te samayanI daSTie Ai" 6 brahma eTale jJAna athavA siddhaavasthA, tethI yukta brahmA 7 "Izvara anantazaktimAna. 8 "ananta" anantajJAnAdiguNavAna. 9 aMga eTale zarIra, te rU5 ketu eTale cipha te nahi rahevAthI "anaMgaketu". 10 "anekarUpa" pratyeka siddhavyaktinI apekSAe athavA jJAnAdi anekasvarUpanI apekSAe. 11 sarva siddho judA judA pANInI jema atigADha saMyukta maLelA hevAthI athavA eka mukhya caitanyasvarUpanI apekSAe "ekarU5" 12 kuSya vadhati vA taravAni, rAta surA 13 ( sukhaM ) karotIti zaMkaraH / 14 muktimArgasya vidhAnaM karotIti vidhaataa| 263

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adhyAtmatatvAka ! bIjuM| sarva dene nAza ane sarvaguNonI prApti, paramAtmAnA avalaMbanaje upara AdhAra rAkhe che. jindagInI saphaLatAne gherI mArga eja che. eja mATe kahevAmAM AvyuM che ke - : gharamAM ghaDyotiH gharama: chinAnuM ! AdityavarNa tamasaH parastAdAmananti yam // saveM yenodamUlyanta samUlA: klezapAdapAH / mUrnA yasmai namasyanti surAsuranarezvarAH // prAvartanta yato vidyAH puruSArthaprasAdhikAH / / yasya jJAnaM bhavadbhAvibhUtabhAvArthabhAsakRt // yasmin vijJAnamAnandaM bahma cakAMgatAM gatam / sa zraddheyaH sa ca dhyeyaH prapadye zaraNaM ca tam // tena syAM nAthavAMstasmai spRhayeyaM samAhitaH / tataH kRtArthoM bhUyAsaM bhaveyaM tasya kiMkaraH // tatra stotreNa kuryAM ca pavitrAM svAM sarasvatIm / ... idaM hi bhavakAntAre janminAM janmanaH phalam // ( vItarAgastotra, hemacandrAcArya.) have ahIM eka prazna ubho thAya che. prazna e che ke ApaNe jyAre ema joI gayA ke-"Izvara jagatane kartA nathI" te pachI Izvarane pUjavAthI zuM lAbha ? arthAta "Izvara jyAre vItarAga che-tuSTa ke rUSTa thatuM nathI, te tenuM pUjana zuM upayogI ?" have Ano uttara joIe. jainazAsakAronuM kahevuM evuM che ke-IzvaranI upAsanA Izvarane prasanna karavA vAste nathI, kintu pitAnA hRdayanI zuddhi karavA vAste che. sarva doSonA utpAdaka rAga-dveSane dUra karavA rAgadveSarahita paramAtmAnuM avalaMbana levuM ati Avazyaka che. mohavAsanAthA bharele AtmA sphaTikanA je che. eTale ke jevI rIte sphaTikanI pAse jevA raMganuM phUla heya, tevo raMga sphaTika pitAmAM kheMcI le che, tevI rIte jevA rAga-devanA saMgo AtmAne maLe che, tevA prakAranI asara AtmAmAM jaladI utpanna thAya che. A mATe sArA saMge meLavavAnI khAsa agatya dareka kalyANubhilASI 264

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prakaraNa. SPIRITUAL LIGHT. samajI zake che. vItarAgadevanuM svarUpa paramazAntimaya che. rAga-dveSanI asara tenA svarUpamAM bilkula hAtI nathI. ataH tenuM avalaMbana levAthI-- tenuM dhyAna karavAthI AtmAmAM vItarAgadhanA saMcAra thAya che. ane e raste kramazaH vItarAga thai zakAya che. sahu kAi samajI zake che eka rUpavatI strInuM darzana karavAthI kAmanI jAgRti thAya che, putranuM ke mitranuM darzana karavAthI snehane prAdurbhAva thAya che ane eka suprasanna munimatagajanuM dana karavAthI hRdayamAM zAntine AhvAda anubhavAya che. A uparathI ' sAmata tevI asara " e kahevata tarapha vadhAre mAnamAM lAgaNI udbhave che. vItarAga devanI seAbata-tenuM darzana, stavana, pUjana smaraNa karavuM, e che. ethI AtmAmAM evI asara utpanna thAya che ke rAga-dveSanI vRttie svataH echI thavA pAme che. A IzvarapUjananuM mukhya phaLa che. pUjya pAtmA pUjakanA taraphathI kAMi AkAMkSA rAkhatA nathI. pUjya paramAtmAne pUjakanA taraphathI kAi upakAra thatA nathI. parantu pUjaka peAtAnA AtmAnA upakAra arthe pUjyanI pUjA kare che ane paramAtmAnA AlaMbanathI te taraphanI ekAgrabhAvanAnA baLathI pUjaka potAnuM mULa meLavI zake che. agninI pAse janAra manuSya, jema TADha uDavAnuM mULa svataH meLave che, parantu agni kAne te phaLa levA kheAlAvatI nathI, temaja te prasanna thaIne kAne te phaLa detI nathI; e pramANe vItarAga paramezvaranI upAsanA karavAthI rAgAdiSarUpa TADha svataH palAyana karI jAya che, ane caitanyavikAsanuM mahat La meLavAya che. AvI rItanI phaLaprAptimAM zrvirane prasanna thayAnuM mAnavuM e jainazAstrane sammata nathI. vezyAne saMga karanAra manuSya durgatitA bhAjana thAya che, e kharI vAta che, parantu e durgati ApanAra kANu ? e vicAravu joie. vezyAne durgati ApanAra mAnavuM, e tAttvika dRSTie bhrAnti che; kAraNa ke eka to vezyAne durgatinI khabara nathI, ane e sivAya kAi, kAine du`tie lai javA samartha nathI; tyAre durgAMtie laI janAra mAtra hRdayanI malinatA sivAya khIjuM kAi nathI, e bedhaDaka gaLAmAM utare evI hakIkata che. A uparathI e siddhAnta sthira thai zake che ke sukh 265

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adhyAtmatAle. [ bIjuM duHkhanAM kAraNabhUta je karma che, tene AdhAra hadayanI zubhAzubha vRttio upara raheluM che, ane e vRttione zubha banAvavAnuM ane te dvArA sukha meLavavAnuM sarvazreSTha sAdhana keAI hoya, te te bhagavaupAsanA che. ethI vRttio zubha thAya che ane chevaTe sarva vRttione nirodha thavAthI atIndriya paramAnanda prApta karI zakAya che. devabhaktimakurvataH zocati yasyagoSThI vividhAM vidhAtuM milet kathaJcit samayaH sadApi / alpo'vakAzo'pi na zakyalAbho devasya pUjAkaraNAya hanta! // 19 // Some-how we always continue to spare time for chatting with friends; but alas 1 we do not spare even a few moments for the worship of God. ( 19 ) devabhakita nahi karanArAo tarapha kapradarzana "aneka prakAranI mitragathvInI majA uDAvavAne hamezAM koI paNa rIte phurasada meLavI zakAya, jyAre prabhubhakita mATe thaDe paNa avakAza prApta karI zakAya nahi, asa! ! "--19 AtmAnamunninaMsurbhagavadupAsanAM na muJcatiAtmonnati vAstavikI yadIyaM samIhate'ntaHkaraNaM sa martyaH / upAsanArtha paramezvarasya kathaJcidAmotyavakAzameva // 20 // The man whose heart longs for the real exaltation of his soul does somehow or other manage to get time for the worship of God. (20) AtmonnatIkSuka bhagavapAsanAne cheDe nahi- jenuM antaHkaraNa vAstavika Atmonnati tarapha spRhAvALuM hoya che, te manuSya paramAtmAnI upAsanA mATe game te prakAre hamezAM avakAza meLavI le che."--20 966

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prakaraNa, ] vyAkhyA. SPIRITUAT, LIGHT. vItarAga prabhue potAnA nirmaLa jJAna vaDe saMsAranAM duHkhAte chedanArA ane mekSanA mArgane prakAzita karanArA upadeza ApI trileAkI upara anahada upakAra karyAM che. e prabhunA upadeza zravaNa karI tadanusAra vana karI aneka mahAtmAe saMsAramahAsAgarane pAra pAmI gayA che. ApaNe paNa te prabhunA pUrA RNI kahevAIe, ke jenA pavitra upadezanA mArga upara pravRtta thayela purAtana mahAtmAonI paraMparAmAM AvelA vartamAna mahApurUSAnA mukhAravindathI te prabhunA upadezelA dha sAMbhaLavA-samajI zakavA bhAgyavAna thayA chIe. "" prabhubhakti, e manuSyAnuM AtmAnnatinI dRSTie prathama kabdha che. nATaka, ceTaka, tamAzA jovAmAM jeTalA ucharaMga thAya che, teTalA ucharaMga prabhuda nane mATe thavA joie. keTalAka caMcalacittavALA mANasA prabhunA maMdiramAM jaI le deva cAkhA, cheDa mArI cheDA " jevu karatA jovAya che, paNa tevI asthiratA nahi rAkhatAM sthiratAthI prabhunI mukhamudrA nihALI prabhunA guNA vicAravA joie. bhAvanA karavI joie ke--" prabhu paNa eka vakhate ApaNA jevA hatA, parantu te Atmazaktine khilavI prabhu thayA. huM... paNa eenA pramANe AtmabaLa khilavuM te eenA jeve prabhu banI zakuM "" ahIM prasaMgataH eka vAta samajAvI devI joie ke prabhunA maMdiramAM eakhathI vyavahAra rAkhavA nahi, rAjA-mahArAjAnA darabAra mAM adabathI rahevuM paDe che, tA trileAkInAtha prabhunA darabAmAM eamathI rahevAyaja kema ? eka paNa avajJA prabhunI dRSTisamakSa thavI joie nahi. ApaNe jANIe chIe ke prabhunA maMdiramAM AvavAnA uddeza Atmika zAMti meLavavI, e che. Ama chatAM prabhunA ma MdiramAM prabhunA avinaya thAya evuM vartana jo rAkhavAmAM Ave, athavA eka khIjA sAthe krodha-kalahamAM utaravAmAM Ave, te vicAra karo ke prabhunA dananuM pariNAma karyAM rahyuM ? ghaNI vakhata jovAmAM AvyuM che ke prabhunI nArAonI gAdI thatAM paraspara dhakAdhakanuM Ana 267 nikaTamAM pUjA karacAlavA mAMDe che,

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adhyAtmatattvAleAka. [ khIjuM A sthiti bahuja zarama upajAvanArI che. eka bIjA para AkramaNa karIne prabhunA caraNe kesaranuM TapakuM karI levuM ane ema karIne pUjA patAvI levI e ajJAnatAnuM cinha che. sthiratA hAya to gaDadI echI thavAnI rAha jovI ane teTalA vakhata prabhunA guNAne citavavAmAM pasAve. jo jaldI hAya, athavA vadhu vakhata esI rahevAnuM naja pAlavatuM hAya, te bhAvapUjAthI AtmAne pavitra karavA. dravyapUjAnu sAdhya bhAvapUjA che; ane ataeva dravyapUjAne prasaMga nahi maLatAM kevaLa bhAvapUjAthI uttamarIyA kRtakRtya thai zakAya che. prabhunI pratimAne avaleAkatAM ApaNane bahuja mahattvatA upadeza maLe che. prabhunI mUttinuM pratyeka aMga nirakhatAM ApaNane ghaNuMja zikhavAnu prApta thAya che. prabhunuM prasanna mukhakamaLa ApaNane potAnA mukhane prasanna rAkhavAne pA zikhave che, prabhunI madhyastha AMkhA Apate ema samajAve che ke tame tamArI AMkhane vikArathI vegaLI rAkhA. ' AvI rIte prabhu tarapha ekAgrabhAvamAM vadhavAthI manuSyane peAtAnI AtmasthitinuM bhAna thAya che, ane ethI kalyANasiddhine mA tene sulabha thai paDe che. : ahIM eka vAta tarapha dhyAna kheMcavAnI jarUra jaNAya che ke prabhunI mUti mAM vikAra, bhaya ke meAhanuM cinha karyuM hatuM nathI, ane hejI zake paNa nahi. kemake prabhu jyAre vItarAga ( rAgAdiSanimukta ) che, to pachI tenI pratikRtimAM-tenA pratiSThimAM tenI mUrtimAM rAganuM, dUSatuM ke mAhanuM cinha sabhaveja kayAMthI ? pahelAM ApaNe ApaNuM lakSya sthira karavu joie. ApaNu lakSya e che ke saMsAranA saMtApathI mukta thavuM, arthAt vItarAgasthitie pahoMcavuM. A lakSyane siddha karavA mATe vItarAga paramezvaranI kevI mUrti ApaNane upayeAgI thai paDe, e dareka vicAraka samajI zake che. di vItarAga paramAtmAnI smRtimAM strIne samparka hAya, te tevI mUtti AtmazAMtine mATe upayAgI thai zake nahi. vastuta: prabhu jyAre vItarAga che, te tenI mUrtimAM strInA sambandha lagAvaveA, e te nitarAM ayukta che, eja pramANe zastra ke mALAne paNa sambandha vItarAga 263

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prakaSNu. ] SPIRITUAL LIGHT. devanI mUrttine lAgu paDI zakatA nathI, kAraNa ke rAga-dveSarahita evA paramAtmAne mAthe kAi zatruja nathI, te| pachI tene zastra rAkhavAnuM hAya ja zAnuM ? ane ataeva tenI mUrtimAM paNa zastrane sambandha hAi zake kyAMthI ? vaLI paramasihA kRtakRtya ) bhagavAnane mALA hAthamAM rAkhavAnuM saMbhaveja nahi, e udhADI vAta che. je sakala kaoNMthI vimukta che, te paramAtmA prabhune kAne jApa karavAtA hoya ke jene lIdhe tene mALAnI jarUra paDe ? jyAre - Ama . hakIkata che, te pachI prabhunI pratimAmAM mALAnA sambandha hoi zake kharA ? A uparathI kAi paNa vicArakathI niHsaMdeha samajI zakAya che ke paramAtmAnI mUtti sAvikArarahita, pUrNa zAMtimaya ane dhyAnastha hAvI joIe. tyAreja tenuM avalaMbana AtmAnnatisAdhaka thai zake che, rUpa tr na pakSipazusiMhAdivAhanAsInavigrahaH / - na netravaktragAtrAdivikAravikRtAkRtiH .. N na zUlacApacakrAdizastrAMkakara pallavaH / nAGganAkamanIyAGgapariSvaGGgaparAyaNaH * na garhaNIyacaritaprakampitamahAjanaH / na prakopaprasAdAdiviDambita narAmara: 7 :6 na jagajjananasthemavinAzavihitAdaraH / na lAsya hAsya gItAdiviplavopaplutasthitiH ' * tameva sarvalemyaH sarvathA dvaM virukSanaH / devatvena pratiSThApyaH kathaM nAma parIkSakaH ? " anusrotaH saratparNatRNakASThAdi yuktimat / pratisrotaH zrayad vastu kayA yuktayA pratIyatAm ? ' athavA'laM mandabuddhiparIkSaka parIkSaNeH / mamApi kRtametena vaiyAtyena jagadguro ! . " yadeva sarvasaMsA rijanturUpavilakSaNam / parIkSantAM kRtadhiyastadeva tatra lakSaNam 269 dy // 11 //

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adhyAtmatatvAka. [ malajatha tRtIyaM kartavyaM sadAcAramabhidhatelokApavAdAd bhayazIlatA ca mudakSiNatvaM ca kRtajJatA ca / sarvatra nindAparivarjanaM ca satAM stavaH prastutayogyavAktvam // 21 // kRtapratijJAparipAlanaM cAsatsadyayatyAgavidhAnavattvam / nAlasyavazyaM punarAgrahazca suyogyakAryeSu vivekabuddhayA // 22 // adainyamApadyapi, namratA ca sampatmakarSe, mahatAM ca maarge| samArurukSArjavamArdave ca santoSavRttiH suvicAratA ca // 23 // lokAviruddhAcaraNAnuvRttiH sarvatra caucityavidhAyakatvam / evaMprakAraH svayamUhanIyaH sadbhiH sadAcAra udArabuddhayA // 24 // caturbhiH kalApakam / Fear of the public scandal, ever readiness to share others, burdens, gratefulness, abstention from speaking ill of others, the praising of the good, words few and necessary for the matter in hand, keeping of one's promise, refraining from wrongly spending money, discarding of slothfulness, reasonable persistence in matters of importance, loftiness of mind even in poverty, politeness in prosperity, desire to follow in the footsteps of the great, straight-forwardness, gentleness, contentment, holy thoughts, general adherence to popular customs and aptitude for always doing the right thing at the right moment-these, the " krodhalobhabhayAkrAntaM jagad asmAd vilakSaNaH / / na gocaro mRdudhiyAM vItarAgaH kathaJcana " // -vItarAmastotra, hebhayandrAyAya. 270

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prakaraNa, ] SPIRITUAL LIGHr. broad-minded wise persons should understand, constitute the rules of good conduet. ( 21-24 ) tRtIya kanya-- samAcAra. " leAkApavAdathI bhaya rAkhavAnA svabhAva, gaMbhIra prakRtie bIjAnA kAmamAM bhAga levAne tatparatA darzAvavI e sudAkSiNya, khIjAnA karelA upakArAne dhyAnamAM rAkhavA, e kRtajJatA, kAinI paNa nindA karvAnA tyAga, satpurUSonA paricaya, prastutane anusarI yAgya vacanapravRtti, karelI pratijJAnuM nivahana, kharAba raste dravya na uDAvavuM, yeAgya mArge yathAzakti dravyane vyaya karavA, AlasyaneA tyAga, suyogya kAryo mATe vivekapUrvaka dRDha Agraha, ApattinA vakhate adInatA, sa MpattinI vRddhimAM namratA, heATAnA mArga upara AvavAnI utkaTa AkAMkSA, saraLatA, mRdutA, santuSTatA, zuddha vicArakatA, lAkasammata ( dharmAMviddha ) vyavahAranuM pAlana, sarvatra citatAnuM anusaraNa, e vagere bAbate sadAcAramAM buddhimAnee svayaM udArabuddhithI samajavAnI che. "--21, 22, 23, 24. na hi nItimantareNa yogAroha: svajIvanaM kIdRzamuJcanIti sampAdayed yogapathArurukSuH / tadetadetena vicArakANAM manobhruvAM spaSTamupAgataM syAt // 25 // From this, it will be clear to those who think to what moral height a man who wishes to tread the path of yoga, must raise himself. ( 25 ) nItinuM mahattva---- " ceAgapatha upara caDhavAnI abhilASAvALA manuSye peAtAnA jIvanane kevI uccanItivALuM batAvavuM joIe, e vAta A cAra zlokA uparathI vicArazIla manuSyeAnA hRdayapaTa para Alekhita thai gai hAvI joIe"-25 271

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athagya dho 1 : ' ' adhyAtmata ka. [ bIjuM matha luI jaje tAbhuprkaarN tapa Amananti yuktaM yathAzakti tapo vidhAtum / dehasa zuddhihRdayojjvalatvaM vidhIyamAnetra vivekapUrvam // 26 // Austerities are of various kinds, a person should practise them according to his capacity. If the austerities are properly practised, they purify the body and ennoble the mind. ( 25 ). zuM kartavya... * tapa, - " tapanA aneka prakAre batAvavAmAM AvyA che. zakti pramANe tapa karavo joIe. vivekapUrvaka tapa karavAthI uttama be phaLa prApta thAya che. te be phaLo-zarIranuM Arogya ane hRdayanI nirmalatA. "-26 - vizeSa tapane traNa vibhAgomAM paNa vibhakata karI zakAya che. te traNa vi. bhAga-zArIrika tapa, vAcika tapa ane mAnasika tapa che. bhagavagItAmAM paNa A rIte tapanA vibhAge pADayA che. juo 17 me adhyAya - "phevadriSada 11qzaucamAnavamA trahmacaryamarphilA 2 rAAra tA vaccate " 14 ' ' " " 3 ra vAvayaM sayaM trihitaM 2 cat | - , vA vAyAkhyAnaM caiva vATyartha tapa karate" | 1 | " manaHprasAdaH saumyatvaM maunamAtmavinigrahaH / bhAvasaMzuddhirityetat tapo mAnasamucyate // 16 // tAtparya e che ke-deva, gurU, saMta vagere guNavaMtanI pUjA, malazuddhi, saralatA, brahmacarya ane ahiMsA e zArIrika tapa che. . bIjAne udvega na thAya evuM satya, priya, hitavacana belivuM e ane svAdhyAya zAstrAbhyAsa karavo e vAyika tapa che. 27. ,

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prakaraNuM, ] *SPIRITUAL LIGHT, mananI prasannatA, prazAntavRtti, zubhadhyAna, Atmasayama ane zuddhabhAvanA e mAnisaka tapa che. prakArAntarathI paNa tapanA bhede paDI zake che. jemake-sAttvika tapa, rAjasa tapa ane tAmasa tapa. A traNa bhe bhagavadgItAmAM zI rIte varNavyA che, te joIe 66 zraddhayA parayA taptaM tapastattrividhaM naraiH / aphalAkAMkSibhiryuktaiH sAttvikaM paricakSate 11 66 tr satkAramAnapUjArthaM tapo daMbhena caiva yat / kriyate tadiha proktaM rAjasaM calamadhruvam .. 11 mUDhaprAheNASStmano yat pIDayA kriyate tapaH / parasyotsAdanArthaM vA tattAmasamudAhRtam 11 "" arthAt--uttama zraddA vaDe ane phUlanI AkAMkSA vagara je zArIrika, vAcika ane mAnasa tapa karavAmAM Ave che, te sAttvika tapa che. satkAra, mAna, khyAti meLavavA mATe ane karavAmAM Ave che, te rAjasa tapa che. bhayukta je tapa mRDhatAthI ajJAnaklezarUpa je tapa karavAmAM Ave che ane khIjAne nAza karavA mATe je tapa karavAmAM Ave che, te tAmasa tapa che. A tapanA traNa prakArAmAM sAttvika tapa . eja vAstavikatA che. enAthIja AtmakalyANanI siddhi che. rAjasa ane tAmasa tapa tA nAmamAtrathI tapa che. enAthI paramAtha lAbha nathI. tapanI aMdara khAsa karIne sAvadhAnatA e rAkhavAnI che ke daMbha, ahakAra ane krodhane sparzI tene thavA na joie. tapanuM ajINuM krodha che, tapanA vikAra ahaMkAra che ane tapanuM zalya daMbha che. e traNethI mukata rahevAmAMja tapanI mahattA, vAstavikatA ane zreyaskaratA samAyalI che. tapa:DiH-- fafe vyathAyAmapi sambhavantyAmanAdarastatra na saMvidheyaH / abhyAsato'gre sukaraM tapaH syAt kaSTAd binA karma na hanyate 'pi // 27 // 273

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adhyAtmatattvAlAka. khImAM-- Even though some pain may be caused by the religious austerities, yet a man should not view them with dislike. They become easy through practice. Karmic forces can not be destroyed without difficulty. ( 27 ) tapanI puSTi-- " tapanI aMdara kAMika pIDA anubhavAya che, e vAta kharI che, te paNa tethI tene anAdara karavA vyAjakhI nathI, kAraNa ke abhyAsa karavAthI pariNAme tapa duSkara rahetA nathI; vaLI e paNa samajavuM joie ke kaSTa vinA karmIne haNavAnuM paNa kayAM thai zake tema che ?. "----27 tapa: jarA anupayoni ?-- na rocate bhojanamanvahaM ca kasmai ?, paraM tena ka iSyate'rthaH ! | ayaM bhavaH syAd yadi saukhyapUrNastadA kSamaH syAd viSayaikasaGgaH ||28|| Who does not like to eat every day? Yet what purpose is served thereby? If this phenomenal world were full of bliss, then close attachment to worldly things would be proper ( tolerable ). ( 28 ) tapa kayAre anupayAgI kahevAya ? hamezAM khAvuM-pIvu kAne gamatuM nathI ? parantu ethI vaLyu zuM? A sasAra yadi sukhapUrNa hAta, te bezaka viSayarasamAM nigna rahevuM vyAjabI lekhAta."-- 28 tapaH karttavyatvamupapAdayati (c na vAstavo bhojanamAtmadharmo dehasya saGgena vidhIyate tu / tasmAdanAhArapadopalabdhyai yuktaM tapopyabhyasituM sudhInAm / / 29 / / Eating is not the real nature of soul, It is due 274

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prakaraNa ] SPIRITUAL LIGHT. to its contact with the body. Therefore the wise should practise austerities to attain that state where the need of food etc., vanishes. ( 29 ) tapanuM kartavyatva khAvuM e AtmAne vAstavika dharma nathI, e te zarIranI saMgatanuM phaLa che. e mATe "anAhAra" pada (jyAM khAvuM, pIvuM, ramavuM nathI, evA akRtrima zAzvata sukhasvarUpa mokSapada) ne meLavavA tapane abhyAsa karavo buddhimAnane yogya che."--29 kIdRzaM tapaH kAryam ?na yatra durdhyAnamupasthitaM syAd yogA na hAni punarApnuvanti / kSINAni na syuHpunarindriyANi kuryAt tapastat suvicArayuktam // 30 // These austerities should be performed with pious thoughts so that nothing distracts the mind and also the resulting powers (of body, mind and speech) and senses are not impaired. ( 30 ) tapa kevA kare?-- - " jemAM durgAna thAya nahi, mana-vacana-zarIranA ge haNAya nahi ane indriyone kSati pahoMce nahi, evo suvicArapUrvaka tapa kara joIe."--30 taponAdara AzcaryaviSayaHdhanasya hetorathavA niyoge svasvAminaH saMsahate bubhukSAm / uddeza Atmonnatisampadastu tapo yathAzaktyapi naiva citram // 31 // It is surprising that a man suffers from hunger for the sake of wealth or in executing his master's orders; while he is unable to practise the yoga even 2i70

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adhyAtmatattvAlAka, [Mod according to his capacity with a view to uplift his soul. (31) tapa nahi karavA viSe Azcaya pradarzana-- lakSmIne uddezIne ( vepAramAM grAhakeAnI dhamAla macANI hAya, tevA vakhate) athavA potAnA mAlikanI AjJAnusAra cAlatAM kSudhA-tRSA vagere sahana karI levI paDe che, jyAre AtmAnnatine mATe yathAzakti paNa tapa karavAmAM AvatA nathI, Azcarya ! ! '--31 tapazcikIrSI jAgarayati - vadanti santaH, pratipadyate ca dAvAgnikalpo bhava eSa bhImaH / vicitrarUpAsti ca karmasRSTistad bhogakITIbhavituM na yuktam // 32 // * H nAnAvidhasvAdurasaprapUrNa bhojyopabhoge pravidhIyamAne / prapadyate yadyapavargalakSmIrbhave tadA ko bata paryaTan syAt // 33 // ? The wise declare, the truth is brought home to us that this phenomenal world is terrible like conflagration, and the results of the karmic forces pass comprehension; such being the case, it is not proper for a human being to be enjoying the worldly pleasures like worms. Who will remain transmigrating from one life to another in this world if it is possible to attain heaven by feeding on varions sweet and flavoursome eatables ? ( 32-33 ) taviSayaka pratimAtra---- zAstrakAra mahAtmAe kathe che ane ApaNe anubhavIe chIe ke A saMsAra dAvAnala jeve bhayaMkara che, ane phanI sRSTi bahu vicitra 27.6. (6

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prakaraNa. ] SPIRITUAL LIGHT. prakAranI che, te pachI viSayabhogamAM kIDAnI jema ramavuM, kaI rIte vyAjabI kahI zakAya ?"--32, nAnA prakAranAM svAdiSTha rasavALAM bhejanene AsvAda karatA rahetAM yadi mokSa maLI jato hoya to batAvo ! saMsAramAM bhramaNa karanAra koNa raheze?"-33 majayantareNa tapo drddhytiannA zarIra prati varmamaryArthino gunattaryAdA anna pravezya yadi poSaNIyA nAna pravezyaM yadi zoSaNIyAH // 34 // Enemies, very poweful in the form of karmic forces reside in this body. Food should be taken if they are to be nourished and avoided if they are to be ( dried ) destroyed. ( 34 ) prakArAntarathI tapanu dRDhIkaraNa- zarIranI aMdara (zarIrarUpa killAnI aMdara) ananta bala dharAvanAra karmarUpa zatruo gAjI rahyA che. te duzmanane puSTa karavAne IrAdo hoya, te zarIrarUpa killAmAM anna pahoMcADavuM, yadi teone zoSI. nAMkhavAno vicAra hoya te anna na pahoMcADavuM. "-34 ' bhAvArtha-jANItI vAta che ke anna upara zarIrane AdhAra - rahyo che. sarvathA annanA abhAve zarIra TakI zake nahi. Ama vicA- * ratAM A zleka AlaMkArika paddhatio ghaDAyelo samajI zakAya che; paraMtu A zlekanuM AlaMkArika zabdomAM paNa vastusthityA tAtparya e che ke-rasanendriyalubdha banIne je khAnapAnamAM laMpaTa thavAmAM Ave che, te khAnapAna, zarIranI aMdara AtmAne vaLagI rahelA pharmarUpa zatruone pahoMce che, ane ethI teo puSTa thAya che; parantu alubdha vRttithI-zarIrane bhADu ApavAnI buddhie, eka khADo pUravAnI dRSTie je khAnapAna levAya che, te, te karmarUpa zatruone pahoMcatuM nathI, ane ethI te zatruo nibala thatA jAya che. - 277

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adhyAtmatattvAleAka. vizeSarItyA tapasa upayogitAmAvedayati sampAditazcet tapaAdareNa kaSTasya samyaka sahanasvabhAvaH / bahumasaGge phalavAn tadA syAd raudro na ca syAd maraNakSaNo'pi // 35 // [ "flori If the lesson of endurance be learnt through the practice of the Yoga it becomes useful in many ways: even the pangs of death are lessened thereby. ( 35 ) vizeSata: tapanI upayogitA-- tapavaDe kaSTane sArI rIte sahana karavAne pahelethI jo svabhAva pAyeA hAya, to te ghaNe prasaMge upayogI thai paDe che, e niHsandeha vAta che; e sivAya maraNanA prasaMga paNa atikaSTathI pasAra nahi thatAM samAdhipUrvaka pasAra thAya che. "--35 66 bhAvAthalazkarI gheADAone taDake ubhA rAkhavAmAM Ave che, enu kAraNa zuM che ? eja kAraNa che ke laDAimAM ene chAyAnuM sukha maLavuM prAya: asaMbhavita che. e dheDAene pahelethI je sukhazALiyA banAvI dIdhA hAya, teA eeka laDAInA bhAra khamI zake nahi. Aja pramANe ApaNA zarIrane paNa ApaNe tapasyAthI jo sahanazIla anAvyuM hAya, tA ApaNane musApharInA prasaMge keAi vakhate khAvA-pIvAnu nahi maLatAM, tathA pagethI dhaNu lAMbu cAlavAnuM AvatAM gabharATa thAya nahi, ane kaSTanAM kSetra dhairya pUrNAMka eLaMgI zakAya; eTaluM ja nahi, kintu vyAdhi bhAgavavA vakhate paNa mananI samAdhi jALavI zakAya, temaja maraNanI pathArImAM paNa bhagavadbhajana karavA jeTaluM AtmabaLa meLavI zakAya. kahA ! tapanI keTalI agatya ? aval bhuktiH sakRd vA rasavarjitA ve - badUna kukSirmitavastubhirvA ! divyAzanAnAmapi sAmyato vA prakIrttitA sApi tapaH svarUpA // 36 // 278

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prakaraNa. ] SPIRITUAL LIGHT. Taking one's meal once a day, taking flavourless meals, eating less than necessary, taking temperate meals and the eating of very delicious food with indifference-these are varieties of Tapas. (36) tapanA prakAza---- eka vAra bhojana karavuM, athavA rasa vagaranuM bhAjana karavuM, yadrA peTa kaiMka ubhuM rAkhIne uThavuM, athavA aneka prakAranI bhAjya vastu upasthita rahete chate paNa parimita vastuothI calAvI levuM, kavA divya bhAjanane paNa AsakitathI nahi, kintu sAmyabhAvathI AAgI levuM, e badhuM tapa che--e badhA tapanA prakAre che. "--36 tapAMrahasyam gArthasya mandIkaraNaM tapo'sti prApta rahasyaM tapaso'tra sarvam / dhanyA ramante'tra vivekadIpaprodbhAsitAtmonnati hetu mArgAH // 37 // 46 Lessening bodily desire is the very essence of Yoga. Blessed are those who tread the paths of spiritual development illumined by the light of discrimination. (37) Notes:-Jiva and Karma are acting and reacting on each other from times immemorial. Our Karma gives rise to certain consequences; it is thus brought to an end; but it produces other Karmas which, as it were, inherit the legacy left behind by the predecessor and further carry on their work. This is called the Asrava i. e. the influx of Karma. The Karma of almost all beings are of this type i. e. they are not eradicated by being fructified but lead to an inflow of fresh Karmas. Therefore the first 279

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adhyAtmatavAleka. [ Alain : object of a Mumukshu ( one who aspires after Moksha ) is to stop this inflow of Karmas which is called Samyar. Asrava enmeshes the Jiva in nescience or ignorance; from this he can never be free unless the inflow of fresh matter is put a stop to and secondly unless the previously accumulated matter is nullified. It is only after the achievement of these two objects that a man may be said to be on the path of Moksha. The first step is, as is just now observed that of stoppage of Kurma ( Samvar) After it is successfully practised the next stage to be reached is Nirjara ( eradication or annihilation ) of the forces of Karma that have previously forged fetters round Jiva. Now these Karmic forces have a twofold aspect. Jive has got an outwardly physical vehicle in the form of the body and secondly Jiva has got another functionary in the form of mind, that is assisted by the five senses. Not only do the Karmic forces regulate the physical body but also penetrate and overcome the finer inner senses and the mind. It is necessary to get rid of both these kinds of bondages. Tapas ( austerities ) are therefore enjoined by the Jain scriptures. Tapa is calculated to enable Jiva to destroy the meshes of Karma of both kinds. Hence as we shall presently see Tapa is divided into two heads, outer austerities or those pertaining to physical environments or lower Karma Prakritis and inner austerities or those pertaining to higher or more subtle Karma Prakritis. The former kind of Tapa is intended to bring about the subjugation of the body which is otherwise naturally 280

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prANa. ] SPIRITUAL LIGHT. inclined to indulge freely in the worldly pleasures. The control of body is a preliminary step to the higher one namely control of mind. It is now scientifically proved that food and other outer environments are principal factors in moulding and shaping the mental temperament of man. Our scriptures have therefore laid down very strict rules regarding food, bedding or other physical necessities. After the purification of the lower Karma Prakritis there follows the refining of the higher ones which is called the Innerpsychic austerities. The higher and lower prakritis act and react on each other, therefore a purification of both is imperative. The importance of Tapa is recognised even by the Westerns. In India the six Darshanas have always emphasised the utility and necessity of Tapas. In the west, also we see the same phenomena. During the medieval times the Hindus, the Mahomedans, the Roman Catholics and others thought Tapas to be the condition precedent to the attainment of higher life. The several monastic orders that spring at various periods were primarily for enforcing this principle. Even in these days it is admitted that a full control over physical and mental senses is neces; sary if man is to reach Godhood and this control is nothing but Tapas. In short the value of Tapas has been recognised uptil now by all. What Jainism does, is to explain the principles rationally and thus to plan a strong basis; while others seem to have recognised its value but they made no attempt to 281 *

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adhyAtmatattvAka. [ Moja rationalise the system and bring it within easy 'reach of even a tyro travelling on the path of Godhood. Fasting from a religious stand point has been one of the physical means of purifying the Sthula Upadhi or Karmic dross over the Soul, to remove obstacles from the way of the spiritual aspirant. In the hands of a physician, it is a most reliable means of getting the body rid of the bodily poisons-toxins of detoxinizing the system. In the hands of experts, both spiritual and physical the fasting is a valuable weapon; in the hands of irresponsible quacks, it is a dangerous weapon of destruction. We shall try to study both the aspects of fasting-the spiritual and physical. According to the teachings of the Aryavarta, just as the Atma has three fold aspects of Sat, Chit and Ananda, the matter, the prakrati, has threefold manifestations action of Satva, Rajas and Tamas. Every object in nature has one of these gunas in prominence. The food is divided and chassified according to the gunas, the nature of the Karma Prakritis, and the food affects the body according to its prevailing gunas. Not only the seasons of the year have their influence on these gunus, but the different parts of the day have their influence on these gunas also. By observing certain austerities, the man can influence the distribution of gunas in his body. In certain religious purifications these austerities are 282

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prakaraNa. ] SPIRITUAL LIGHT. essential, have the rigid observing of the fast on cer tain days, and during period of the year. It is thought, gunas affect certain emotions and thoughts of man, The Vasna and Mansic Upadhis or Karma Parkratis of the man. The rationale of fasting is chiefly and pricipally to purify these higher Upadhis or Karma Prakartis through the purification of the lower Sthula Upadhi of Karma-Prakrati. The purification of the Sthula Upadhi or Karma-Prakrati is much assisted and facilitated by the recital drop of certain mantras. These mantras work from above downwards, from within outward, from Sukshma Upadhis of Karma Prakratis to Sthula Upadhis or Karma-Prakratis. This method of religious spiritual purification could be supported upon many clinical observations. Many drugs are known to produce certain physiological and psychic effects. So are many articles of food proved to have produced certain physiological and psychic effects on the body of the patient. From the standpoint of a healthculturist the fasting has now a days a wide application and far-reaching effects. Clinical observation of cellular pathology supply ample evidence in the support of fasting as a powerful weapon of pharmaceuties. The difference between fasting and starving. "It should be carefully noted that fasting assuredly does not mean the same as starvation. In fasting, the body merely subsists upon its surplus accumulations, and upon the tissues up to a point at 283

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1:344416Hd fulans. [Mtlongwhich it would be impossible to abstain from food further without actually depriving the body of the means of sustaining life. As a general thing one can fast for a number of weeks before he reaches the point at which starvation begins. One will starve when the body is in actual and direct need of food or of some special elements without which life cannot be sustained. As a matter of fact, many people undergo a process of partial starvation even though they may eat in great abundance of a onesided diet, which perhaps contains a surplus of some elements, but a deficiency of others. The deficiency of the latter will result in what might be termed partial starvation. If these same elements were entirely lacking; a man could not live even though he had the privilege of eating great quantities of some other elements. In some cases an individual actually grows stronger during a fast, but if he continues to fast indefinitely he will finally reach a point at which starvation begins. This, however, will in most cases not occur until practically all of the fatty tissue and much of the muscular tissue of the body has been consumed, as well as some of the other tissues as of the liver and spleen. As a general thing the brain is sustained and nourished on the wasting tissues of the body to the very last. Fasting is particularly valuable in cases in which the digestive system is disordered or in need of a rest and the blood is charged with impurities. .:. To sum up, therefore, one may fast for weeks without starving though of course if the fast is 284

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prakaraNa. ] SPIRITUAL LIGHT. continued too long starvation will begin. When the heart-beat becomes alarmingly slow and one becomes exceptionally weak, it is time to stop fasting. It is important to remember that this point will be reached in some individuals long before it would be in others. " Fasting is not starvation. Fasting is purging the physical system of its impurities and readjusting, regulating its vital currents. Starvation is with drawing nourishment to the system, it is killing the system. In fasting there is a double action, twofold activity. There is the ceasing of adding impurities from without and there is the will form within, which brings about circumstances that throw out the impurities from within. The Soul, the individual, places himself in an attitude, an atmosphere, an activity, in which the higher upadhis or Karmaprakratis throw them-selves in harmonious vibration with the object of this spiritual aspiration. This harmony re-acts on the lower upadhis or Karmaprakratis by reflection. The mental and Atmic attitude of the individual, the recitation of Mantras, the meditation of a spiritual subject, the contemplation on a spiritual being, help in purging the system of its undesirable toxins. It goes without saying, the more highly civilized the human being, the more sensitive and delicately balanced is his cerebral machinery. The more sensitive the cerebral machinery, the greater the risk of being overthrown and disturbed on slightest provocation,. 319 285

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adhyAtmatattvAlAka, [ bIjuM irritation, unhealthy substances, toxins, in the blood, poison the fine and delicate nervefibre, and disturb and check cerebral activities. Inflamed intoxicated nerves set up a reaction of their own, clashing with voluntary activities that we initiate in the brain. Irritated nerves are like so many goads constantly and harassingly pricking a quiet horse, who being thus pricked, fails to understand which way he is required to go. He goes in a direction his master does not want him to go. The aim of fasting is to remove these intoxicating substanes from the system, which do not allow the brain to obey its real master and make itself loyal to its lord and thus render it a useless and mischievous instrument... " It cannot he emphasized too strongly that over-feeding is always an injurious process, whether the over-eater is well or ill. When we eat more than we can digest and assimilate the undigested portion, in passing through the intestines, constantly throws off poisons which are absorbed into the blood stream which they thus devitalize and render impure. The nervous system thereby is tasted and the reserved forces of body called upon to get rid of this surplus of food and in addition, the poisons have the the effect of deadening that exuberance of life that makes a man full of Vim, energy, snap and force.. "9 We shall study this question of fasting from another standpoint. In accordance of the views of the Modern Science, the body is a cell-republic- a 286

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25214) SPIRITUAL LIGHT. ...cell-colony, wherein all cells are united by law. of common well-boing-the organic life. . The requirements of body are as much the l'equi rements of the cells, as the requirements of the army or the city are the requirements of the soldiers or the citizens. * The body-the call republic-is healthy and happy, if the individual cells are healthy and happy. The body inspires oxygen that the cells may have oxygen. The body requires the carbonic acid gas that the cells may get rid of its carbonic acid gas. The body gets rid of its secretions and excretions that the cell may get rid of its secretion and excretions. The body eats and drinks, that the cells may be nourished and supplied with food and water. The cell respines, eats, digests assimilates, secrets, excrets works, rests and multiplies. It is healthy or diseased. When the cells are overloaded with organic refuge and waste and are unable to eliminate them, the cellular function deteriorates, and the whole body suffers. Rheumatism, Gout, Dyspepsia, Pneumonia, and other diseases are apparent instances of such inability of the cells to throw off their wastes-toxins The fasting in such cases is really an immediate and unfailing successful remedy. According to Jainism, Tapa is classified under two heads, Bahya ( external) and Antaranga ( internal ). The one refers to the restraint of the physical body and the other to mind. The Bahya is again 287

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adhyAtmatatkAlekA [ bIjuMsubdivided into six kinds viz (1. ) Anashana 2. Avamodarya, 3. Vritiparisankhyana, 4. Rasaparityaga, 5 Sambuta, 6. Kayaklesa again the Antaranga ( Internal ) is subdivided into six types(1) Prayashchitta, 2 Vinaya, 3 Vaiyayritya, 4 Subdhyaya, 5 Vyutsarga, 6 Dhyana. (1). Anashana means fasting. It is intended for the sense organs and withdrawal of desires from and attachment to bodily pleasures. Ayamodarya means avoidance of full meals. It ener: gises the mind as well as the body and also acts as a cure in removing the causes of various diseases. 3. Vritiparisankhyana refers to restriction pertaining to diet as reducing the number of eatable things and receiving them form certain quarters, at a certain time, and also from particular persons of high purity. 4. The fourth Rasaparityaga signifies abstention from taste and tasteful articles. They are milk curds, - sugar, salt and oil, and clarified butter. i Kayaklesha means the endurance of physical troubles. An aspirant after Moksha must practise to refuse many comforts without losing the balance of : mind. He must equally bear both heat and cold etc., Samtinata means the withdrawal of the senses from their respective objects. He would thereby be enabled to cultivate the habit and spirit of renuncia7 tion. He would be free from all temptations and * be able to subjugate passions and also regulate his thought, speech, body and to ascertain whether the place of his future goal is free from the fair sex, 288

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prakaraNuM. ] SPIRITUAL LIGHT. ( Antaranga ):--Prayashchitta means doing of penance in expiation of faults comitted through pramada or negligence. It equals the moral confession to the holy guru, of the sins and crimes one may have done. He accepts the penalty imposed on him by a guru, and pledges himself not to repeat his crimes. Vinaya means eagerness to pursue right faith, right knowledge, right conduct and proper restraint. It signifies reverence to those who are superior in knowledge, belief, conduct, and austerity. Vaiyavratya means rendering the services wholeheartedly to the old, infirm and sick sadhus. It includes the service to humanity at large whereby one works off his Karmas and achieve purification of the heart. Svadhyaya includes the study of Jainscriptures, imparting instructions to others, refering doubts to a guru, repitition, thinking over again and again with a concentrated mind the lessons and to read religious stories from the scriptures. Nyutsarga means non attachment to the body from discriminating Atman from the body. It is the Nityanitya Viveka of the Vedantis. Dhyana means meditation. It is classified into Arta, Roudra, Dharma and Shukla which will be explained hereafter in the notes on Dhyana. The spiritual teachers have prescribed rules of austerity based on scientific principles in order to bring the roving mind under control and to facilitate the practice of contemplation, the chief essential for Moksha. 289

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C tArahasya (6 adhyAtmatattvAlAka. " [ khI lAlupatAne manda karavI, e tapa che-emAM tapanuM tamAma rahasya AvI jAya che. jenA hRdaya-bhavanamAM vivekarUpa pradIpa AtmAnnatisAdhaka mArgone prakAzita karI rahyA che, te dhanyavAdapAtra manuSya. A tapamAM ramaNa kare che. <9319 ,, vizeSa. vaidyaka dRSTie paNa tapa lAbhakArI che. kramamAM kama paMdara divase eka upavAsa karavAthI udaraneA kATho sApha thai jAya che. rAjanA khArAka ane nirmAlya vastunA bhakSaNathI je kacarA peTamAM bharAyalA hoya che, te pAkSika upavAsathI baLI jAya che ane upavAsanA pAraNe phakta ri mita uSNu dUdha levAthI dasta sApha utarI AvatAM peTa svaccha thAya che tathA zarIramAM AreAgyatA anubhava thAya che. AjakAla yuropa, amerikA vagere dezamAM dhaNAM upavAsaki sAlA udhaDayAM che. teonA e siddhAnta che ke ArogyaprAptine mATe auSadhasevana karatAM prAkRtika cikitsA vadhu phAyadAmaMda che ane te prAkRtika cikitsA e upavAsakitsA che. kharI bhUkhane anubhava ane annanA svAda upavAsA dvArA maLe che. AyuvedanA paNa eMja mudrAlekha che ke- jaivana pauSadham bhAvaprakAzamAM lakhyuM che ke-ladhana karavAthI doSo naSTa thAya che, jaTharAgni pradIpta thAya che, zarIra halaku banI jAya che ane bhUkha vadhu lAge che. vAta-pitta-kafanI viSamatAdazAmAM je dASA ubhA thAya che teja rAgonuM mULa kAraNa che, ema Ayurvedane siddhAnta jyAre joIe chIe tyAre e hakIkata mAnavAmAM lagAre sakAya thai zakatA nathI ke- la'dhanathI rAgeAnA nAza thAya che. ahIM laMdhana zabdathI upavAsanuMja tAtparya samajavAnuM che. muzrutamAM paNa e vAtanuM samarthana karavAmAM AvyuM che ke agni ane vAtAdiprakRti ThIka dazAmAMna hAya teA laMdhana ( upavAsa ) thI te vyavasthita sthitimAM AvI zake che. pAzcAtya DAkTareAnA siddhAnta che ke agara AhAra choDI de, te! tenI AhAra 290 jvarAdi rAgathI AkrAnta thayelA pacAvavAvALA zakti tenA

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prakaraNa ] SearTUAL LIGHT. regane zamAvavAmAM lAgI jAya che ane e sthitinA AdhAre te mANasa nIrAga thaI jAya che. ghaNAeka pAzcAtya DAkaTaroe pitAnA svAnubhavathI e siddha karI ApyuM che ke aneka prakAranA rogone dUra karavAmAM upavAsacikitsA e rAmabANa prayoga che. aneka yuropIyanee ghaNA vakhatanA pitAnA rega upavAsathI hAMkI kADhayA che. DAkaTara baranara maipheDana pitAne upavAsasaMbandhI svAnubhava jaNAvatAM kahe che -" jeo ema samajatA hoya ke upavAsa karavAthI zarIrabaLa kSINa thaI jAya che, te teonI te bhUla che." DAkTara mahAzayanuM kahevuM che ke-sAta divasanA upavAsanI tapasyAmAM sAtamA divase mAre zarIramAM je baLasaMcAra jaNAya te mane pitAne ja Azcaryajanaka lAge. - eka yupIyana leDIne lakavAne roga aneka auSadhopacArothI jyAre na maTo, tyAre teNIe cAlIsa divasanA upavAsa karyo, AthI teNInuM zarIra narega thayuM. * ha0 Tenare ekavAra cAlIsa upavAsa karI yuropa, amerikAnI janatAne upavAsajanita aneka lAbha batAvI ApyA hatA. amerikAnA suprasiddha lekhaka mArka Tavenane upavAsa saMbaMdhI guNe tarapha bahu vizvAsa hate. teone jyAre jara yA zleSma utpanna thatuM, tyAre teo tarata upavAsa karatA. amerikana ajhana siMkaleAra nAmaka suprasiddha lekhaka mahAzaye upavAsathI ghaNe lAbha uThAvI te siddhAntane pracAra karyo che. sahuthI vadhAre upavAsa ricarDa phAsela nAmaka eka purUSe karyA hatA. A bhAIne jaladarane roga hatuM ane AkhuM zarIra sUjI gayuM hatuM, paraMtu teo nevuM divaso sudhI upavAsa karI potAnI gumAvelI tandurastI punaH meLavI zakyA. AvI rIte yurepa, amerikAmAM seMkaDo AdamIo cAlIsa cAlIsa ane pacAsa pacAsa upavAsa karI ajIrNa, garamI, kaMThamALa vagere ghera rogothI mukta thayA che. evA rogIo paNa ke jeone mATe meTA moTA DAkaTaroe paNa hAtha khaMkherI nAMkhyA, teo upavAsanI cikitsAthI Arogya meLavI zakyA che. 291

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adhyAtmatattvAlAka,' [ i -upavAsacikitsaka pAzcAtya DAkaTarAe e paNa sapramANa puravAra karI vyApyuM che ke upavAsacakitsA kevaLa zArIrika lAbhane mATeja paryApta che, ema nathI, enAthI mAnasikasphuraNu ane mastiSkavikAsa paNa meLavAya che. A viSayamAM ApaNA prAcIna maharSie Adarza udAharaNa che. ApaNA AryAvarttanA prAcIna maharSi ghera tapazcaryAM karavA chatAM pazu vicArabaLa ane buddhimAM pAchA nhAtA haDatA, parantu tene magaja ulaTA evA vikAsamAM mUkAto ke jethI teo apUrva tattvonI zeSa karI zakatA hatA. ceAgyatA ane vivekapUrvaka upavAse karavAmAM jeTalA lAbha rahelA che, teTalAja geralAbha avivekapUrvaka karAtI tapasyAmAM rahelA che, e khAsa dhyAnamAM rAkhavuM. upavAsanita lAbha jALavavA mATe upavAsanA pAraNAmAM khUba sAvadhAnatA rAkhavI joie che. lAMbA upavAsa karyAM pachI paNa pAraNAmAM lagAra jo gerasamajutI thai jAya, te temAM mahAna anartha ubhA thavAnA sabhava rahe che. ane vakhate mRtyunA paMjAmAM paNa sapaDAi javAnuM anI Ave che. keTalAka mahAnubhAveAnA upavAseA ApaNane kutUhaLa upajAve tevA hAya che. anya divaseAmAM bAra AnAnA khArAka levAtA heAya tyAre upavAsanA (!) divase doDha rUpiyAnA khArAka levAya. A zuM upavAsa kahI zakAya kharA ? zAstrakAroe upavAsa nahi karI zakanArAo mATe palAhAra ( pakSapramANa AhAra ) karavAnuM pharamAvyuM, parantu pAchaLathI palAhAramAMthI phalAhAra thayA ane phalAhAramAMthI DhagalAhAra thayA. mathurA, vRndAvana tarapha TIkaja kahevAya che ke--" rAjAnII jAzoTrAvalI sArI hai !" upavAsanuM kharuM lakSaNa tA e che ke-- rr kaSAya viSayA''hAratyAgo yatra vidhIyate / upavAsaM vijAnIyAt zeSaM laMghanakaM viduH . devot e kaSAya, viSayA ane AhArano tyAga jemAM karAya che, tene upavAsa jANavA. bAkI to lAMghaNa che. 292

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prakaraNa: ] SPIRITUAL - LIGHT. AvA prakAranAja upavAsa vAstavika upavAsa che. dravya ane bhAva ane ArAgya evA upavAsathI prApta thAya che. zArIrika ane Atmika e bane maLeA evA upavAsathI kSINa thAya che. atha paJcamaM karttavyaM muktadveSaM prastuvan mukti dviSataH paridevayatesamagrakarmakSayato'pavargo bhavAbhinandA imakaM dviSanti / ajJAnasAmrAjyamihAsti heturaho ! mahAdAruNa eSa mohaH // 38 // Absolution is obtained through the destruction of all Karmio forces. Those dallying with the pleasures of this world distike it. The only cause of which is deep ignorance. Oh ! terrible, tremen* dously terrible is this infatuation. ( 38 ) pAMcamuM g-- mukatyadveSa. samagra koMne kSaya thavAthI meAkSa prApta thAya che. A meAkSane bhAbhinandI leke pasaMda karatA nathI-enA upara ene aci-dveSa hAya che. Ama hovAmAM enuM ajJAnasAmrAjyaja kAraNa che. ahA ? meAhanuM prAbalya kharekhara atibhaya'kara che. - 38 "" ke mukti nindanti : saMsArabhoge sukhamadvitIyaM ye manvate luptavivekanetrAH / niHzreyasaM te samadhikSipanta AzcaryapAtraM na satAM bhavanti // 39 // Those blinded by ignorance who believe unparalled bliss in worldly pleasures completely disregard Absolution. The wise have no cause to wonder here. ( 39 ) kANu saktine ninda che ? 66 38 vivekarUpa netrane lupta karI beThelA je sarasAnA bhAgamAM 293

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adhyAtmatavAlAka. [ khIjAM aditIya Ananda mAne che, eeja meAkSane dhikkAre che; ane evA mANasA meAkSane dhikkAre, emAM tattvajJAne kaMi Azcarya karavA jevuM hatu nathI. ". -39 kubuddhInAM kubuddhimAdarzayati susvAduktirmadhuraM ca pAnaM manojJavastrAbharaNAdidhAnam / itastataH paryaTanaM yatheSTaM vayasyagoSThI sumukhImukhaM ca // 40 // ityAdikaM zarma bahuprakArakaM saMsAravAse prakaTapratItikam / muktau kva nAmeti viSasya modakAn prasArayantyajJagaNe kubuddhyH|| 41 // zubham / Delicious food, sweet drinks, charming dress and ornaments, freedom of movements, parties of friends and company of beautiful women, such and other kinds of happiness are experienced in this world; but they are absent in the absolution. Wicked persons spread such poisonous but palatable notions about happiness among the ignorants. ( 40-41 ) buddhivALAonI kubuddhi-- svAdiSTa bhojana, madhurapAna, manahara vastra-ala kArA vagere dhAraNu karavAM, jyAM tyAM bAga-bagIcAmAM yazreSTa viharaNa karavuM, mitrageAchI ane sundarIne samAgama ityAdi aneka prakAranAM sa`sAravAsamAM spaSTa anubhavAtAM sukhA zuM muktimAM che ? AvAM sukhA jyAre muktimAM nathI, te tevI mukti kevI rIte icchavAjoga hAi zake ? ' "" AvI rIte jheranA lADavA duHkhuddhi leAkA bhALA janasamAjamAM phelAve che. "--40, 41 sAMsArika sukhasya duHkhatvaM prasAdhayati saMsArabhogeSu sukhaM yadeva pratItimArohati duHkhametat / karmodbhavAt kSaNabhaGguratvAd duHkhAnvitatvAdamahatvatazca // 42 // 294

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prakaraNuM. ] SPIRITUAL LIGH'T. Whatever happiness is conceived to exist in the enjoyment of worldly pleasures is nothing but misery, because it is produced by the Karmic forces, transitory, full of misery, and of less value. ( 42 ) sa'sAranu sukha duHkha che-- saMsAranA bhAgeAmAM je sukha anubhavAya che, te sukha vastutaH duHkha che; kAraNa ke te karmathI utpanna thanAra che, kSaNabhaMgura che, du:khamizrita che ane tuccha che "--42 bhAvA --saMsAraprapaMcamAM vyavahAraSTie je sukha bhAse che, te atipracaMDa du:khanI sAthe saMbandha rAkhatuM hAvAthI grAhya nathI. nizcayadaSTie kanA udayathI utpanna thanArAM sukhA sukhaja nathI. puNya ane pApa e ane kama che ane ataeva te bandhana che. e anyanA rahete kharU sukha hAi zake nahi.1 eja mATe vyAsa, pataMjali vagere mahAtmAoe saMsAramAM sukhane abhAvaja mAnyA che. gItama RSie paNa ekavIza du:khAnI aMdara sukha paNa gaNyuM che. muktimahattvaM prakaTayati samastakarmakSayato'khilArthaprakAzayuktaM sukhamadvitIyam / yasmin trilokIsukhamasti bindurmuktau ka icchennahi ?, ko bhaved dvi // 42 // Who will not long for the attainment of that unparalleled happiness which is the result of the destruction of all the Karmic forces and which illumines everything and before which the worldy pleasures are as nothing ? Who will disregard it ? ( 43 ) 1 A hakIkata vizeSAvazyakanA agyAramA gaNudharavAdamAM juo. 295

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adhyAtmatatvaloka zaktinuM mahatva - sarva karmone vidhvaMsa thayethI anantajJAnayukta je advitIya AtmIya-svAbhAvika sukha prakaTa thAya che ane je sukhanI AgaLa samasta trilokIne sukhasamUha bindumAtra che, evuM sukha muktadazAmAM kANa yang ale? Blusen Hgou aid ya @u? H 21u ? "-83 gargate STRETCATERIA-- : evaM ca muktAvanukUlavRttiravAdhupAyo'bhihiteSu mukhyaH / yasmin sthite'nye'pi bhavantyupAyA yatrAsthite vyartha upAyarAzima So partiality for absolution is the chief means, in the presence of which other requisites become fruitful, while in the absence of which all other requisites of the Yoga are of no use. ( 44 ) ! Notes:-Every embodied soul, high or low in the evolutionary stage, seeks happiness and tries to avoid evil. In other words it tries to be free from what he considers to be misery and pain and to attain what he thinks to be happiness. The ideal of true happines and evil varies with different persons in different countries and ages, according to their religious conceptions and stand-points. As long as one is in the phenomenal stage and identifies himself with his body, he looks upon worldly pleasures as true happiness and is ready to undergo any amount of trouble and difficulty to achieve this end. His activities are directed by selfish prompting and desires. They result from external impulses. When his mind becomes firm in the belief of the existence of Soul, Karma, Rebirth & Liberation. Selfish motives gradu 296

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i kulti SPIRITUAL LIGHT. ally cease and are replaced by motives altruistic and selfless in character. He then becomes free from materialism and the divine light dawns upon him. His apathy towards Moksha ( liberation ). ceases. Ho progresses himself further and is blessed with the glimpses of true light. He then begins to identify his interests, with the interest of others and to view correctly the misleading and dazzling grandeur of external appearances and to do actions as tend to universal good. He does not feel hatred towards: people who are vicious, sinful but maintains an indifferent attitude towards them and fully sympathises with their object and condition and tries his best to ameliorate it as much as it lies in his power. He is free from up-holding tenaciously his own views if they are perverse. His actions, words and mental activities work on the line of religious toleration, Eventually he feels the Supreme Truth that his higher soul, purged of all karmic dross is even blissful and absolutely free from all karmic bondage-the prime root of all evil in the form of rebirth, old age, death and disease. Thus one who has lost all apathy for liberation and is inspired for its attainment, without being disttracted by perverse manifold mental activities, becomes calm, selfcentred and competent to realise the real truth. So loving attitude for liberation, is a primary necessity in the path of advancement to the Highest Truth. vysruhmi sjed 3414104 A upasthI e dhyAnamAM levuM joIe ke-mukti tarapha adrava 297

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adhyAtmatavAla | khIjAMna ''' eja: 'pUrvasevA 'nAmathI jANItA thayelA ceAJApAyAnI aMdara agraguNya pada dharAve che. yAganA saghaLA upAyeAmAM A upAya prathama prAsabya che. A upAya prApta thayethI anya upAyA prApta thaI zake che, jyAre A upAyanI aprAptimAM prApta karelA anya upAye niSphaLa nivaDe che.". vyAkhyA. mAkSa-adreSa e yogaprAptinA chellA upAya bahu agatyanA che.. meAhanIyaka nA udayathI viSayAnanI vRttie uchaLatI rahe e banavAjoga che, paNa meAkSa tarapha dveSavRtti na hovI joie. bhavAdvega e yAganI prAptinA asAdhAraNa hetu che, ane tene prApta karavAnuM sAdhana mAkSa-adreSa che. meAkSa-adveSa e kharekhara mananI vRttine viSaya che. enI siddhi kaThina na kahevAya te sahaja paNa na kahI zakAya. mekSa tarapha abhirUcivALI lAgaNI utpanna thavA pahelAM mekSa taraph dhRNAnI vrutti naSTa thavI joie che. pUrvasevAnA A chellA adegga ( mekSaadveSa ) vagara gurU-devAi pUMjana guNasa pAdaka thai zakatu nathI. kalyANAbhimukha hRdayathI je dhArmika anuSThAna karavAmAM Ave che, teja vAstavamAM kalyANukArI kahI zakAya che. zAstrakAro deva-gusevAdi dhArmika anuSkAnAne pAMca prakAzamAM vibhakta kare che. te pAMca prakArA-viSa, gara, ananuSThAna, tahevu ane amRta che. lAbha-pUjA--khyAtinI AkAMkSAe je dharma kRtya karavAmAM Ave che, te viSa che. viSa jema prANunA saMhAra kare che, tema A anuSThAna saccittanA saMhAra karanAra che. pAlaiAkika svargAdi vaibhavanI tRSNAe je dharma pravRtti AcaravAmAM Ave che, te gara che. kudravyasAgathI baneluM gar nAmanuM viSa jema kAlAntare prANadhAtaka bane che, tema A bIjI anuSThAna bhavAntaramAM puNyaLane anubhava karAvIne pachI adheAgatimAM paTake che. dhyAna vagara-upayAgarahita je kriyA karavAmAM Ave che, te- * Aja mATe nidAna ( niyANa ) bAMdhavAnuM niSedhyu che. 208

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prakaraNuM.]. SPIRITUAL LIGHT. samUcchimapravRttinI jevI kriyA anuSThAna che. eusaMjJA yA lekasaMjJAthI je azuddha kriyA karavAmAM Ave che, tene A ananukAnamAM praveza thAya che. zAstra, gurU ke jJAnavatanI apekSA rAkhyA vagara zUnya manathI je kriyA karavI te saMjJA che. ane zuddhatAnI darakAra rAkhyA sivAya, eTale ke " zuddhakriyAnI prarUpaNa karavAmAM zukriyA banavI azakya hovAne lIdhe mUlataH kriyAne ucheda thaze ane ethI tIrthane viccheda thaze -ema mAnI zuddha kriyA tarapha bedarakArI rAkhI, abudhalokapravAha pramANe kriyAmAM pravartatA rahevuM e lekasaMjJA che. taatu anuSThAna e che ke je kriyA mekSanA uddeze prItipUrvaka sAvadhAnatAthI karavAmAM Ave che. AvI kriyA karanArA prANane saMsArabramaNakALa vadhumAM vadhu eka pulaparAvarta bAkI rahelA hoya che. chellA pugalaparAvarta kALane zAstrakAre dharmane vaivanakALa batAve che. - bhegAnurAgI yuvakane bAlakrIDA jema zarama upajAve che, tema dharmamAM yuvaka evA sajajanane azuddha kriyA tarapha lajajA udbhave che. A sthitimAMthI cetananI utkrAnti zarU thAya che. amRta anuSThAna zuddha svAbhAvika bhAvadharmane kahevAmAM AvyuM che. A anuSThAnamAM AtmapariNAma bahu nirmala rahe che. sarva prakAre zuddha ane nirmala ullAsa puraasara thatI kriyAne amRta nAma ApyuM che. A anuSThAnathI moharUpa viSanA vikAre naSTa thai jAya che, ataeva enuM "amRta" nAma athavuktabaMdhabesatuM che. - pAMca anuSThAne joyAM. temAM chellAM be zubha che, temAM paNa chelle anuSThAna ekatara che.* prastuta pUrvasevA vadhumAM vadhu eka pudagalaparAvarta saMsAra bAkI rahyA hoya che, tyAre prApta thAya che. A pUrvasevAne prApta karavI, e prAtha+ " zoSaNAtra sAmAnyajJAna nivapanama lokasaMjJA ca nidoSasUtramArgAnapekSiNI " // (adhyAtmasAra, trIje prabandha.) 0 * mAtara: iraNe tiravignaH sApavALamaH | vijJANA tahevA 2 saguNAnaHLa" 121. (yogadaSTisamuccaya)

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adhyAtmatattvAlaka. [ bIjuMmika gapaddhati che. e paddhati upara pahoMcele apunazvika kahevAya che. aSanabaMdhakane saMsArabramaNakALa vadhumAM vadhu eka pudagalaparAva mAnavAmAM AvyuM che. A avasthAmAM uparyukata pAMca anuSThAna paikI prAyaH cothuM anuSThAna prApta hoya che. apunarbandhaka avasthAmAMthI kramazaH samya daSTi avasthAmAM avAya che. samyagdaSTiavasthA brAnirahita ane divya che. samyagdaSTiavasthA sAthe jyAre uccacAritrAcaraNane saMgama thAya che tyAre te avasthA ucca koTInI bane che. e avasthAnuM nAma- viratiguNasthAna" che. A avasthAmAM AgaLa vadhatAM adhyAmane bahuja uce raste prApta thAya che. upasajihIrSuH kathayatiityeva yogaprayamAdhikAripravartanaM kiJcididaM nygaadi| yathAvadasmin pathi saJcarantaH samyagdRzo granthibhidA bhavanti // 45 // ... Thus is shortly described the mode of conduct which a novice in the practice of Yoga should follow: if those who observe it properly are able to cut off all the karmic knots, and attain right belief. (45) Notes:-The man aspiring after Samyaktva must undergo three processes ( 1 ) Yathapravritti Karana ( 2 ) Apurva Karna and ( 3 ) Anivritti Karana. In the first stage a huge reduction of the length of time of Karmas is to be achieved. The feeling that this Sansar is full of sorrows and miseries should arise in his mind. The duration of Karmas must then be limited to less than kodakodi sagaropama of all the karmic forces except Ayuh Karma and he is nearing towards the cutting of the karmic knot. zlokanI 1 ApanAbazvakanI mAhitI prathama prakaraNamAM 16 mA teTamAM ApI che, tyAM juo.

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prakaraNa, ] SPIRITUAL LIGHT. The Second Process" If the living being can succeed in reducing by only fortyeight minutes this one hundred billion years maximum duration of the Karmas he is then in the second process (Jain Karma philosophy). Here he manifests his desire to remove the worst type of four passions. 99 In the third procese he actually controls the worst type of four passions. The end of the second process is the beginning of the third. The three Mohaniya (delusive) Karmas and the worst stage of four passions are rendered impotent. Thus the Mithyatva (delusion) being removed and the karmic knot being cut off, the lowest kind of Samyaktva is reached. Granthi means the knot knitted by inborn attachment and aversion as to convictions regarding conduct, Bheda means cutting off. The three karanas can be best explained by the following illustration. Three travellers were going along in a jungle. on their way through the forest the sun set down and they were much frightened at the sight of robbers. The robbers attacked these travellers. One of whom, being much afraid, retraced his steps hastily; the second was caught by the robbers, but the third boldly faced them and advanced on his way fighting against them and finally reached a safe place. Now this story can be thus allegorised. The jungle stands for the human brith, the long way 39 301

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adhyAtmatatvAlaka, [ bIjuMstands for environments of the karmic forces. The karmic knot stands for the abode of fears, attachment and aversion stand for two robbers. Now the traveller who could not fight against attachment and aversion, has to repeatedly revolve in the cycle of births and deaths. The second who succumbed to passions could not free himself from the knot. But the third who successfully subdued the passions reached the city of right attitude. (Jain Tattvadarsha ) upasaMhAra ane nigamana, e prakAre ganA prathama pagathiyA upara AvavAnA umedavAroe kevuM vartana rAkhavuM joIe, e vAta saMkSepamAM kahevAI. A mArge sArI rIte pravRtti karanArAo krameNa AgaLa vadhIne granthine bheda karI zake che; ane e granthine bheda thayethI eo samyakatva prApta karIne samyagdaSTi bane che."--45 vyAkhyA "samyakatva' zabdane artha yathArtha tatvadaSTi thAya che. samyagdaSTi, samyagdarzana, samyakatva e badhA ekAWka paryAya zabdo che. e vastu jene prApta thaI hoya te samyaktI, samyagdarzanI, samyagdaSTi vagere zabdothI oLakhAya che. jainazAstromAM samyakatvanuM svarUpa evI sUkSma paddhatithI batAvavAmAM AvyuM che, ke je jotAM jainetara vidvAnene badhuM navInatA bhareluMja lAge. ApaNe A bAbatane lagAra TUMkANamAM ahIM joI javI paDaze. jainaprakriyA pramANe joI gayA chIe ke karmanA ATha prakAre che, ane te jJAnAvaraNa, darzanAvaraNa, vedanIya, mehanIya, AyuSya, nAma, gotra 1 samyagu (yathArtha ) dRSTi che jenI, te, Ama bahuvrIhi samAsa karIne. - 2 juo ! prathama prakaraNanA 14mA zlekanA vivaraNamAM, 302

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prakaraNa. ] SPIRITUAL LIGHT. ane antarAya. A AThe karmImAM mAhatIya krama atiprabaLa che. meAhunIya karmAMnA e prakAreA che-danamAhanIya ane cAritramehanIya. tattvadRSTine aTakAvavAnuM kAma danameAhanIyanu che ane cAritrane aTakAvavAnuM kAma cAritrameAhanIyanuM che. tattvadRSTinA vikAsa thAya, tyAre cAritra meLavAya che, e mATe prathamataH danameAhanIya kama upara vijaya meLavavAnI agatya rahe che. ' darzanameAhanIya ' zabdaja batAvI Ape che ke te, danane AcchAdana karanAra che. A darzana zabdane a yathA tattvazraddhAna thAya che. yathA tattvazraddhAnane aTakAvanAra A kanA ( da - nameAhanIyA ) vilaya karavAthI samyagdarzanane. prAdurbhAva thAya che, khIjA zabdomAM samyakatvanI prApti thAya che. samyagdanane meLavavA prathamata: karmonuM sthitibaLa ghaTavu joie che. jJAnAvaraNu, danAvaraNa, vedanIya ane antarAya e cAra karmIne sthitikALa utkRSTa trIza kADAkeADI sAgare pama che. nAma ane getra karmanA utkRSTa sthitikALa vIza kADAkeADI sAgareApama che. mAhanIyakane utkRSTa sthitikALa sittera kADAkeADI sAgarApama che ane AyuSya ka utkRSTa sthitikALa tetrIsa sAgaropama che. jadhanya sthitikALa vedanIyaka 9" danameAvinAzathI je nirmaLa guNaThANu te nizcaya samakIta kahyu tenA e ahitANa. (yazAvijayApAdhyAyakRta samakItanA saDasaDa meDalanI sajhAya ) 7. 2 eka karADane eka karaDe guNavAthI eka kADAkADI thAya che. have sAgarApama keTalA kALanuM mAna che te joie. eka yAjana ( cAra gAu ) lAMbA, paheALA ane uMDA kuvAmAM manuSyanA vadhumAM vadhu sAta divasa sudhInA ugelA vALa khAvI khAvIne evA sajjaDa bharavA ke agni yA jaLa vagerethI eka paNa vALane AMca lAgI zake nahi. have te pratyeka vALanA asaMkhya khaOMA kalpIne seA seA varSe te pratyeka khaMDane te kuvAmAMthI kADhavA. Ama kADhatAM jeTalA kALe te kuvA vALathI khAlI thAya, teTalA kALane pacApama ' ( sUkSma ahvA pakSeApama ) evI saMjJA ApI che. AvA daza kADAkeADI patyeApamAne eka sAgaropama ( sUkSma addA sAgaropama ) evI saMjJA ApavAmAM AvI che. 303

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adhyAtmatattvAlAka [ bIjAM manA khAra muhUtta che, (anya AcAryAMnA mate antarmuhUtta che? ) nAma ane gAtrakanA ATha muhUtta che, ane bAkI badhAM karmAMtA jadhanya sthitikALa antamuM vRtta che. ( antarmuhatta eTale saMpUrNa be ghaDI nahi, paNa e ghaDInI aMdaranA vakhata. lAkaprakAzamAM dravyaleAkanA trIjA sanA 34 mA zlokamAM kahyu che ke-nava samayeAthI AraMbha karIne eka samaya uNI e dhaDInA samaya sudhInA badhA vakhata antarmuhUtta kahevAya che. samaya e jaitasiddhAntane pAribhASika zabda che. e evA sUkSma vakhata che ke enAthI khIjo kAi sUkSma vakhata nathI. chellAmAM chellA sUkSma vakhata e * samaya' che. e samaye eka sekanDamAM asaMkhya pasAra thAya che. ) kadravyA jeTalA vakhata sudhI AtmA sAthe joDAyela rahe, teTalA vakhatane sthitikALa kahevAmAM Ave che. kadravyA vadhumAM vadhu jeTalA vakhata rahe teTalA vakhata utkRSTa sthitikALa ane ochAmAM oche. jeTalA vakhata rahe teTalA vakhata jaghanya sthitikALa kahevAya che. ' have AtmAnA je pariNAmavizeSathI AyuSyaka va sAte karmonI sthiti kicinsUna eka kADAkeADI sAgaropama jeTalI rahe, te pariNAmavizeSane yathApravruttikaraNa 'kahevAmAM Ave che. AvA pariNAma prANione anekazaH prApta thatA rahe che. nadIneA pASANu nadInA pANInA dhAdhamAM dhasAte dhasAtA jema svataeva geALa ane suvALA khanI jAya che, tema tathAvidha sagA vacce kaSAyamaMdatAnA yeAge amuka ka dravyapuMjanuM svataeva zaTana-patana thatAM AtmA kaiMka halakA thAya che. e vakhatanA AtmapariNAma * yathAprattikaraNa ' nAmathI oLakhAvyA che, ( ' yathApravRtti ' eTale sAdhAraNa rIte upayAga vagara utpanna thanArA karaNa ' eTale pariNAma, e 'yathApravruttikaraNa ' zabdane artha che. ) AveA pariNAma abhavyAne paNa prApta thai zake che. para`tu teo e riNAmathI AgaLa vadhI zakatA nathI. ghaNA bhavye! paNa e piraNAma sudhI paheAMcIne pAchA haThe che. e pariNAmathI AgaLa vadhavAmAM vacce AvatI granthinA bheda karavA paDe che. granthi eTale gAMTha, paNa prastutamAM rAga-dveSanI * 6 1 jue uttarAdhyayana sUtranA 33 mA adhyayanamAM. khAra muttanA abhiprAya tattvArtha sUtramAM. 304

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prakaraNa. ] SPIRITUAL LIGHT. " gAMTha. samajavI. A atyaMta majabUta gAMnera AtmAnA je apUrva zuddha adhyavasAyavizeSathI bhedI zakAya che, tene apUrva karaNa'( ' karaNa ' eTale adhyavasAya, arthAt apUrva adhyavasAya ) evuM nAma ApyuM che. A vakhate AtmA zuddha upayAgamAM caDhatA heAya che. apUrvakaraNa pachI tethI adhikazuddha 'anivRttikaraNa'nAmaka adhyavasAya prApta thAya che. ( 'anivRtti' eTale samyakatva utpanna karyAM vagara nahi cAlyeA janArA, eveA 'karaNa' eTale adhyavasAya.) A adhyavasAyanA prAbalyathI darzanameAhanIya ( mithyAtvameAhanIya ) kanAM dravyA, je bahu lAMbA kALa sudhI sthiti dharAvanArAM che, tenAM khe bhAgalA paDe che; eTale e atidIrdhakALanI sthiti dharAvanArAM dravyeAmAMnA keTalAka bhAga phakta antarmuhUtta vakhata sudhInI sthitivALA banI jAya che. AvI rIte--mithyAtvaka dravyAnA mATe bhAga atidIsthitikALavALA ane temAMnA keTalAka bhAga antarmuhUtta samayasthitivALA, ema je e bhAgalA paDe che, tene antarakaraNa' nAma ApyuM che. 'anivRttikaraNa' adhyavasAyathI A antarakaraNa bane che. A anivRttikaraNa adhyavasAyamAM rahetA. AtmA pelAM antarmuhUtta sudhI sthitivALAM banAvela dravyAne anubhavI vedI nAMkhe che ane e sivAyanAM atidIsthitikALavALAM dravyeAnA meTA bhAgalAne bhasmacchannAgnivat udayaprApta na thAya tema dabAvI de che. pelAM antamuhUrta vALAM dravyA jyAre tamAma vedI levAya che ke teja kSaNe mithyAtvane lagAra paNa udaya nahi hAvAthI samyakatva ( samyagdarzana ) ne prAdurbhAva thAya che. samyakatvanA prAdurbhAva thatAM AtmA parama AlhAda anubhave che. AMdhaLAne cakSunI prApti thatAM keTalA Ananda thAya ! teTale Ananda samyava prApta thatAM zAstrakAro jaNAve che. samyaktvanA traNa prakAro paDe che-Apazamikasamyaktva, kSAyeApazamika1 " gaThita sudubbheo kakkhaDaghaNarUDhagUDhagAMThTheva / jIvassa kammajaNio ghaNarAgadosapariNAmo 11 ( kapabhASya ) ra cr jA gaMThI tA paDhamaM gaMThoM samaitthao bhave bIaM 1 aniyahIkaraNaM puNe samattapurakaDe jIve " // 305 ( kalpabhASya )..

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adhyAtmatattvAlAka. khIjAM samyaktva ane kSAyikasamyakatva. uparanA je prakAra sabhyatvanI prApti mATe khatAvyA che, te ApazamikasamyaktvanI prAptinA samajavA. kSAyA pazcamika samyaktva Apazamika samyaktvathI juduM paDe che. e emAM pharaka keTalA che te joIe. Apazcamika samyaktva antarmuhUtta sudhI rahe che. teTalA vakhatamAM AtmA danameAhanIya ( mithyAtvameAhanIya ) kanAM dravyAne svaccha karavAne prayatna kare che. teTalA vakhatamAM te dravyAmAMthI jeTalA bhAga zuddha thAya che, tenuM nAma samyakatvameAhanIya, jeTalA bhAga aDadhA zuddha bane che, tenuM nAma mizrameAhanIya paDe che ane je bhAga azrute azuddhaja rahI jAya che, tenuM nAma mithyAtvameAhanIya cheja. jema atimalina kAca bahArathI AvatA prakAzane aTakAve che, parantu teja kAca jyAre svaccha banAvavAmAM Ave che, tyAre te prakAzanA pratianyaka thatA nathI, eja pramANe danameAhanIya (mithyAtvamehanIya ) kanAM dravyAmAMthI mithyAtvarUpa maLa dUra karavAthI te dravyo evAM svaccha banI jAya che ke te yathA tattvazraddhAnarUpa samyakatvane aTakAvanArAM thai zakatAM nathI. upara kahyuM tema zuddha, mizra ane azuddha ema danameAhanIya (mithyAtvamAhanIya ) kanAM dravyAnA traNa vibhAge upazamasamyakatvamAM vattA AtmA kare che. have jyAre ApazamikasamyaktvanA kALa pUrA thAya che, tyAre jo pelAM zuddha dravyAnA udaya thAya, tA AtmAkSAyeApazamikasatvane prApta kare che, mizra dravyonA udaya thAya tA samyagdaSTi nahi, pazu mizradaSTi bane che ane azuddha dravyonA udaya thatAM mithyAdaSTi thAya che. ApazamikasamyakatvamAM jema zuddha zraddhAna heAya che, tema kSAyeApazamika samyakatvamAM paNa zuddha zradghAna heAya che. parantu pharaka e che ke--Apazamika samyakatvamAM mithyAtvakanA pradeza-udaya paNa hAtA nathI, ( anya AcAryoM kahe che ke upazamazreNivALAja Apazamika samyakatvamAM mithyAtvakatA pradeza-udaya hAtA nathI, anyatra heAi zake che) jyAre kSAyeApamika samyakatvamAM mithyAtvadravyAnA pradeza-uddaya saMbhave che. pradeza-udaya eTale sUkSma udaya. e sivAya Apazamika samyakatvamAM darzanamehanAM kAi pudgalAne udaya hAtA nathI, jyAre kSAyeApazamikasamyakatva darzanamehanAM zuddha pudgalAnA vipAkAyarUpaja che. ataeva kSAyeApazcamikasamyakatva pAlika athavA ApacArika samyakatva kahevAya che, jyAre Apazamika samyakatva Atmika che. 306

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prakaraNa ] SPIRITUAL LIGHT. trInuM kSAyika samyakatva, e uMcA prakAranuM samyaka che. uparyukta zuddha, azuddha ane mizra e darzanamohanA traNa puje ane atitIvra (anantAnubaMdhI) krodha, mAna, mAyA, lobha e cAra kaSAya, ema e sAtane mUlataH kSaya thavAthI prakaTa thanArUM samyakatva kSAyikasamyakatva kahevAya che. AnA be vibhAga pADI zakAya che.-zuddha kSAyika ane azuddha kSAyika. temAM paheluM kevalajJAnIone ane bIjuM chadmasthAne hoya che. bIjI rIte samyakatvanA traNa prakAra pADavAmAM AvyA che-kAraka, rocaka, ane dIpaka. yathArthatazraddhAna pramANe yama-niyamAdiAcaraNa je ThIka ThIka hoya, to te kAraka samyakatva che. AcaraNamAM na mUkI zakavAnI sthiti sAthe saMbaMdha dharAvatuM samyakatva rocaka samyakatva che. chavAjIvAdi tatvo upara pate zraddhALu nahi hoI karIne paNa bIjAonA upara te tarono yathArtha prakAza pADavo tene dIpaka sabhyatva kahevAmAM AvyuM che. mekSaprAptinuM mULa jema samyagdarzana, samyajJAna ane samyak , cAritra che, tema saMsArarUpa vRkSanuM mULa paNa mithyAdarzana, mithyAjJAna ane mithyAcAritra che. darzananuM mithyApaNuM TaLI jatAM jJAnanuM mithyApaNuM enI sAtheja TaLI jAya che. ane e baMnemAM samyakatvano prAdubhava sAtheja thAya che. darzana ane jJAnamAM samyakatva prApta thatAM cArirU tranI durlabhatA rahetI nathI. samyagdarzana ane samyajJAnane paraspara avinAbhAva ( ekabIjAthI juduM na rahevuM evo ) saMbandha che. samyagdarzana jene prApta thayuM, te mithyAjJAnI nahi, kintu samyajJAnIja che. jenAmAM samyagdarzana nathI, tene jJAnAvaraNIya karmane kSayopazama game teTale prabaLazaktivALo hoya ane te game teTaluM zrutajJAna yA zAstravidyA dharAvate hoya, paNa te samyajJAnI nathI kintu mithyAjJAnI che. A mATe mokSaprAptinA sAdhanomAM samyagdarzanane prathamapada ApavAmAM AvyuM che. jJAnAvaraNanA kSayapazamanI athavA cAritrathI utpanna thatA kaSTanI pAchaLa samyakatva anusaravA baMdhAyela nathI, kintu samyagdarzananI pAchaLa e bane vastuo kheMcAI ghasaDAtI Ave che. Aja mATe zAstramAM samyagdarzana tarapha punaH punaH bhAra daIne lakSya kheMcavAmAM AvyuM che. samyagdarzanane virodhI mithyAdarzana che. to jevA rUpe avasthita che, tevA rUpe tene 807

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adhyAtmatavAloka. [ bIjuMnizcaya kare te tatvazraddhAna kahevAya ane tenuM nAma samyagdarzana che; mithyAdarzana tethI ulaTuM che. darzanamohanIyakarmanA udayathI padArthamAM viparIta mAnyatA yA viparIta zraddhA ubhI thAya e mithyAdarzana che. darzana zabda A sthaLe "zraddhAna" arthamAM vaparAya che. yathArtha darzana (zraddhAna) hoya te te samyagdarzana kahevAya ane viparIta zraddhAna hoya to te mithyAdarzana kahevAya. zraddhAna zabdano artha samajavAmAM ghaNI vakhata goTALo ubho thato jevAmAM Ave che. zraddhAnane artha je khAlI mAnyatAja karIe, te te adhUre artha che. "huM amuka mAnuM chuM, mAre amuka vAta kabUla che, amuka bAbatamAM mane zraddhA che, amuka pustakamAM lakhelI amuka hakIkata mAre mAnya che " evI rItanA prasaMgamAM je mAnyatAne artha ApaNe samajIe chIe, tevoja sAde mAnyatArUpa artha je zAstrakAranA zraddhAna zabdane karIe te te barAbara nathI. mAnyatA ane zraddhAnamAM pharaka samajavAne che. mAnyatA e nIcI keTInI vastu che, jyAre zraddhAna e mAnyatAno paripAka hAI karIne uMcI keTInI vastu che. mAnyatA e manuSyanA amuka prakAranA manane bhAvaja sUcave che, jyAre zraddhAna manuSyanA AtmA upara ajavALuM pADanAra divya prakAza che. zraddhAno udaya thatAM jIva ane dehanuM AtmasparzI vivekajJAna spare che. jevI aDaga mAnyatA potAnA zarIra upara ane mAtA-pitA tathA sAMsArika vastuo tarapha hoya che, tevI aDaga mAnyatA AtmA ane zarIranI bhinnatA upara baMdhAya, tyAre tene zraddhAna thayuM kahevAmAM Ave che. caturtha guNasthAnakanuM je gIrava zAstramAM batAvyuM che, te AvI zraddhAne avalaMbe che. AvI zraddhAne vikAsa thatAM takSaNAt jIvanane krama pharI jAya che. navIna jIvanamAM AtmAnuM Agamana thAya che. piAlaka mamatvanA kacarAmAMthI nikaLIne AtmA svarUpAbhimukhathAya che. paraMtu jIva ane zarIra judAM che, ema huM mAnuM chuM, ema mAnavA mATe harakata nathI"--evA prakAranI khAlI nirjIva mAnyatAthI zraddhAnuM kAma sarI zakavAnuM nathI. AtmAnA antarbhAvane sparza nahi karanArI uparoTalI mAnyatAne zraddhA samajavAnI bhUla karanArAo sArI peThe samajI zakyA haze ke zraddhAna eka evI nirALI vastu che ke je brAntinA aMdhArAmAMthI AtmAne bahAra kADhI jJAnanA ajavALAthI jaLahaLatA cAritranA patha upara musApharI karAvIne muktimaMdira sudhI laI jAya che. 398

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prakaraNa. 1 SPIRITUAL LIGHT. samyakatvanI prApti mATe jJAnAvaraNa karyuM nA kSayApazama sAkSAt pradhAna hetubhUta thatA nathI. samyakatvavALAne jJAnAvaraNukane kSayeApazama jeTalA pramANamAM hAya che teTalA pramANanA kSayApazama mithyAdaSTimAM paNa hAya che. e mATe samyakatvaprAptinuM mULa kAraNu darzanameAhanA nirAsa che. khAsa prayeAjanabhUta AtmA vagere padArthImAM bhrAnti TaLI javI e darzanameAhanA nirAsa upara AdhAra rAkhe che. ane enAthI samyakatvane AvirbhAva thAya che. AvI rIte samyakatvanI prAptimAM, sAdhAraNa rIte saMgIpa'cendriyAmAM jJAnAvaraNanA jeTalA kSayeApazama hAya che, te karatAM vadhu jJAnAvaraNakSaye pazamanI AvazyakatA haitI nathI, kintu upara kahyuM tema bhrAntinirAsanIja agatya che. jo ke sarvathA bhrAntine nirAsa kaivalyadazAmAM thAya che, pazu keTaleka aMze muddAnI bAbatomAM bhrAnti TaLI gai hAya, teA kramazaH sarvabhrAntirahita evI ucca sthiti upara AvavuM sahela thai paDe che. jema vastranA eka cheDe saLagatAM kramazaH te AkhuM vajra khaLI jAya che, tema AtmabrAntinuM AvaraNa eka dezathI khasyuM eTale te sarvathA naSTa thavAne ceAgya thaI jAya che. bIjanA caMdra kramazaH pUrNatA upara Ave che, tema bhrAntinA AvaraNane aza naSTa thatAM je khIjajJAna prakaTe che, te kramazaH pUrNatA upara AvI jAya che. e mATe samyakatva e kharekhara mekSa vRkSanuM khIja che. samyaktvanAM kadA mokSaH ? - a parAvarttananAmakALe'vaziSTa utkRSTatayA bhavanti / samyagdRzo mokSapadasya lAbhe'pyayaM vilambo'rthata eva bhUyAn // 46 // When half of the Pudgal-paravartana time at the most remains, a man attains right belief; that is to say those having right belief reach absolution within the said time. ( 46 ) samyakatva prApta thayA pachI sasArabhramaNa keTalu' rahe che?-- saMsAramAM bhramaNa karavAnA kALa vadhumAM vadhu aDadhe puSTi pAvarsa bAkI rahete samyakatva (samyagdarzana) prApta thAya che~~ 4. 309 *

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adhyAtmatavAloka. [ bIjuM samyagdaSTi thavAya che. AthI e arthAta kahevAI jAya che ke samyagdaSTine mokSaprAptimAM vadhumAM vadhu vilaMba ardha pudagalaparAvarta kAla sudhI che."-46 bhAvArtha-pagalaparAvarta e kALavizeSanI pAribhASika saMjJA che. A kALa ghaNoja moTe che. anaMtAnaMta varSe A kALamAM pasAra thaI jAya che, atae A kALanuM mAna batAvI zakAya tema nathI. chatAM jainazAstrakAre je paddhatie e kALanI samajutI Ape che, te AvI rIte che Lsamagra lekanA AkAzanA pradezane kamaza: maraNathI sparza karavAmAM jeTale kALa jAya, teTalA kALane pugalaparAvarta kahe che. kime karIne sarva AkAzapradezomAM maraNa karatAM eTale kALa jAya teTale kALa ahIM samajavAne che. arthAta eka jIvanuM je AkAzapradezamAM rahIne maraNa thayuM, te jIvanuM game teTalo kALa gayA pachI paNa te AkAzapradezanA anantaravastI AkAzapradezomAM maraNa thavuM joIe, vaLI pharIne game tyAre paNa te pachInA anantara AkAzapradezamAM maraNa thavuM joIe, ema kamathI (vacce game teTalI jagyAe maraNa thavA chatAM paNa) sarva AkAza pradezamAM maraNa pUrA karavAmAM jeTalo vakhata lAge, teTalA vakhatane putalaparAvarta kahe che. matalaba ke keAI jIvanuM je AkAzapradezomAM maraNa thayuM, te pachInuM tenuM bIjuM maraNa te pradezanA anantaravarte pradezomAM ja thAya 1 pula parAvartanA cAra prakAre che-sUkSmadravyaputalaparAvarta, sUkSmakSetrapugalaparAvarta, sUmakALapudagalaparAvarta ane sUkSmabhAvapudagalaparAvarta. prastutamAM je pudgalaparAvanI samajutI ApI che, te samakSetrapugalaparAvarte che. kAraNa ke siddhAntamAM prAyaH kSetrapugalaparAvartana vyavahAra che. + " sUkSmANAmapi caturNI pudgalaparAvartAnAM madhye jIvAbhigamAdau pudgalaparAvartaH kSetrato bAhulyena gRhIto'sti / kSetrato mArgaNAyAM tasyopAdAnAt + + + + tataDacatrA para viroSanirdezo nArita tatra pukUakaayrsgrhnne kSetrapudgalaparAvarto gRhyate " / .. -pravacanasAroddhAre dviSaSTayadhikazatatame dvAre / $10

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prakaraNa. ] SPIRITUA1 LIGHT. evA niyama nathI; e mATe AkAzapradeza kevA kramathI spavA oie, e sAvadhAnatAthI vicAravAnuM che. kAi AkAzapradezamAM maraNu thayA pachI game tyAre te pradezAnA anantara pradezamAM jyAre maraNa thAya, tyAre te *pradeze! kramathI sparzIyA kahevAya. paraMtu vaccenA vakhatamAM je anya pradezemAM maraNe thayAM, te pradeze! kramathI sparzAyelA kahevAya nahi. evIja rIte vaLI game tyAre paNa pelA kramapRSTa pradezonA anantara pradezAmAM jyAre maraNa thAya, tyAre te pradeze! kramathI sparzIyA kahevAya. AvI rItanA kramathI sarva AkAzapradeze jyAre maraNAthI sparzAya . ane evI rIte sparzIvAmAM jeTalA kALa jAya, teTalA kALane pudgalaparAvartta kahe che. A uparathI samajI javAya che ke A kALa keTalA badhA mATe che. A kALa anantakALa kahevAya che. aDadhA pudgalaparAvartta kALa paNa anantakALa kahevAya che. samyaktvaM lakSayati vimalaH pariNAma AtmanaH kila samyatvamudIritaM budhaiH / apavarga purapravezanaM na hi mudrA manavApuSAmimAm // 47 // This unsullied pure state of the soul is emphatieally called by the wise-Samyakova-perfect faith in the essential principles of Jainism. This perfect faith is the passport for admission into the city of Liberation. Without this passport, no one is entitled to Liberation~~( Moksha). ( 47 ) Notes: Every thing is subject to the law of causation. The effect must follow the cause. The cognition of the nature of the soul must be due to something-it is Samvyaktva (right attitude chiefly 311

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By Alcudruids. [ Morginstrumental in bringing about Self-illumination ). So without this attitude nothing can work out true realization of the soul. Samvyaktva ( right belief) serves as a beacon light on the path of liberation.. Religious teachers have emphatically pronounced unshakable and perfect faith in the essential principles of Jainism as declared by Passionless to be the preliminary necessity. Meditation, concentration, philophical reflection can not be exercised unless one has attained the state of Samvyaktva. It would not be out of place to give a very brief account of Samvyaktva according to the Jain philosophy. Karma according to the Jain philosophy, is classified into eight heads. Mohaniya Karma forms the fourth head. Its nature is to infatuate our moral and mental capacities in such a way as to cloud the discrimination between right and wrong. It is again classified into two heads,--the Darshnamohaniya Karmas which obstruct the faculty of relishing the truth when it is heard, and the Charitramohaniya Karmas which obstruct right conduct. When the three Darshanmohaniya Karmas and the four Anantanubandhis ( worst kind of anger, pride, deceit and greed ) are controlled the light of Samvyaktva dawns upon the human mind and the knot of karmas-/ likes & dislikes ) is cut off. The aspirant after Samvyaktva must pass through three processes-Yatha prayriti-karana, Apurvakarana, and Aniyritti-karana. These three processes refer to the reduction of the duration of the seven Karmas and 312

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prakaraNa. SPIRITUAL LIGHT. the amount by which the duration is reduced. When a man is in a Yathapravrittikarana he feels that this phenomenal life is a misery. In the second process, the desire to be free from the four Anantanubandhis becomes manifest. In the third, the control of the four Anantanubandhis is actualised and the knot of karmas is cut off and the Mithyatva becomes inoperative. It is called Vyavahar Samvyaktva or Dravya Samvyaktva. The other aspect is Bhava Samvyaktva when he understands that his own Soul is true God, true Guru & true Dharma. Right faith, leads to all kinds of purity and ultimately to final liberation. It prevents one's births in lower grades of life and physical deformity. One who is endowed with perfect belief, becomes possessed of energy, wealth and grateness. He is enabled to realize the highest ideals. He becomes endowed with miraculous power and enjoy long in the heaven worlds. It is on account of this unshaka ble right belief, one secures ths Supreme Status. numerous advantages of the Right Faith. These are samyakatvanuM lakSaNa " AtmAnA ujjavala pariNAmavizeSane samyakatva kahevAmAM AvyuM che. A samyaktva muktinA sikA che. e sijhaMkA meLavyA vagara kAi meAkSanagaramAM praveza karI zakatA nathI. "--47 G11919. samyakatvanuM svarUpa jovAi gayuM che. saraLa rIte tenI vyAkhyA samajAvatAM jaina zAstrakArA kahe che ke jIva, ajIva Adi tattvAnA 313

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adhyAmatAloka, [ bIjA yAI svarUpamAM buddhipUrvaka samajapUrvaka aTala vizvAsa rAkhave, e samyagdarzana che.' vizeSataH-deva, gurU ane dharmane yathArtha rIte oLakhI temanA upara nizcala zraddhA rAkhavI e paNa samyagdarzana che. " tattvArthazraddhAnaM smygdrshnm"| " jIvAjIvA''zravasaMvaranirjarAbandhamokSAstattvam " (bhagavaumAsvAtikRta tatvArthasUtra) ' 2 "vA seve tevatAvAri 1 puratAmatiH | dhau ca dharmadhIH zuddhA samyaktvamidamucyate " // -ogazAstra hemacaMdrAcArya ke A samyagdarzanane jainazAmAM sthaLe sthaLe bahu uMcA zabdothI vakhANyuM che. eTaluM ja nahi, paNa AnI agatya sarva dharmazAstrakAre svIkAre che. juo, manusmRtinA chaThThA adhyAyane 74 me - * bInasampannaH varSanA nadi vadhyate | ' nena vihinatu sAra gatipatha " -"samyagdarzanathI je sampanna che, te karmathI baMdhAtuM nathI. ane darzanathI (samyagdarzanathI) je rahita che, te saMsAramAM rajhaLyA viveka cUDAmaNimAM paNa- kalAmanAtmAne mA~ saMsAvArithI ' yogArUDhatvamAsAdya samyagdarzananiSThayA " // 9 // e kamAM, saMsAra samudrama AtmAne uddhAra samyagdarzanadvArA vega meLavavAthI thAya che, ema kahyuM che. 814

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prakaraNa ] SPIRITUAL ItalT. pUrvasevA' nAmanuM dritIya prakaraNa pUrNa thayuM. AnI aMdara gurUdevasevA, sadAcAra, tapa ane mukayeSa, eTalI bAbate jevAI. A mArganuM ArAdhana karyothI aSTAMgayoga upara ArahaNa karavAnuM baLa prApta thAya che, " aSTAMgayoga" zuM che ? e jANavAne have trIjA prakaraNamAM praveza karIe. 318.

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tRtIya-prakaraNam / 37219 : 1 CHAPTER III. Ashtanga Yoga. ( Shlokas 131. ) The word Yoga is derived from yuj (95) to join and means conjunction or absorption and the Yoga Shastra is the same which treats of the process of achieving this result. To understand the nature of Yoga, one must understand the nature of man and of Universe. As is stated elsewhere, Jain philosophy divides the Universe into two main classes; Jiva and Ajiva. The real nature of Jiva is consciousness; but it is clouded by Anadi Karma and the Yoga system explains the method of removing the Karma, the Yoga enables the Jiva to join himself with or to be absorbed in its

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adhyAtmatavAlaka [ sloja own real and eternal nature, unalloyed with Karmic ore. It unfolds the supreme consciousness. Yoga is a practical science based upon psychological laws. Its object is to evolve the pure Atman out of the Jiva, hedged in by the jungle of Karmic forces. Every thing in the Universe is regulated by certain laws and the spiritual evolution has its own laws. Yoga is the systematised knowledge of laws. This is the general meaning of Yoga. The word is used in another sense also as in Jnanayoga and Karmayoga. Here it means ' application,' for instance Jnanayoga means applying oneself to the study of real knowledge. But here also, the original idea is present because in all these latter Yogas the ideal aimed at, is identical-Realisation of the true nature of Self. They only indicate a difference in procedure; the end is the same. Realisation of the Self involves two things. Knowledge of the true nature of Self and the removal of matter ( Karma ) which screens it; these two form the subject matter of Jnanayoga and Kriyayoga respectively. But we should note that these two do not stand independent of each other. Because, as it is plain to see, the real nature of Atma will not be unfolded unless the karmic fetters are removed, in other words, the ideal of Jnanayoga will not be achieved unless the Kriyayoga is practised to the end. Similarly the uninterrupted practice of Kriyayoga as it gradually removes one layer of Karma after another, will also unfold proportionately the nature of Atman, 318

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3189191. ) SPIRITUAL LIGHT. that is, it also helps in the attainment of the end sought by Jnanayoga. It will thus be seen that Jnanayoga and Kriyayoga march hand in hand. One supplements the other. They are two sides of the same shield. One lays emphasis not so much on the process as on the end to be gained; while the other pays particular attention to the process implying at the same time that if the process be rigidly and rightfully carried out, it will not fail to achieve the end. In fact both are equally necessary. We may incidentally state that it is a very important feature of the Jain Metaphysics that it lays stress on Karma equally with Jnana. The Western metaphysics does not stand comparison with the Eastern in this respect. In the West, metaphysics is to all intent and purposes divorced from practical ethics. On the other hand practical sciences are tending to ignore the metaphysical basis of life. The science of sociology which for instance attempts to give a rational explanation of the principles which should govern the human conduct practically ignores its metaphysical basis but only takes into consideration anthropological, historical, economic and such other causes. But human Soul is not a product of these; it has in it something deeper and more sublime than such externals. It is on a recognition of this fact that in all Indian Religions Karmayoga has a metaphysical basis and is made a companion to Jnanayoga. Without the practice of Karmayoga there is no possibility of attaining the final goal. 319

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adhyAtmatatyA. [ logaSTAGgayoga vivakSustatsAdhyamAdarzayatiyaMtrA'sti duHkhAnanuviddhamevAnantaM sukhaM zAzvatameSa mokssH| samagrakarmakSayalakSaNo'sau nAsti muktiH sati karmaleze // 1 // Final emancipation is that state where there is boundless and eternal bliss unalloyed with miseries. It is characterised by the destruction of all the Karmic forces. Final beatitude cannot be attained so long as there is left even an iota of Karma. (1) . yoga sAdhyami.-- "o sthitimA misa hu:||2hit ane avinA subha manu. lavAya cha, te sthitine 'mokSa' hevAmAM Ave che. yA mokSanu skssnnsarva kamene kSaya thavo, e che. jyAM sudhI lezamAtra paNa karma rahyuM hoya, sAM sudhA mokSa prApta thy| hevAya nahi. "-1 svargAda mokSaM bhinatti- . svargApavargoM bhavato vibhinnau svargAd yataH syAt patanaM, na mokssaat| svarge sukhazrIH punarindriyotthA jJeyA parabrahmamayI tu mokSe // 2 // Heaven and final beatitude are quite different states because one may fall down from heaven while there is no such lapse from final beatitude. The bliss in heaven is derived from senses; while that in final beatitude is of the very nature of the Supreme Soul. ( 2 ). * Here Moksha and Heaven are distinguished. Moksha means final beatitude. It implies unqualified perfect status, which the spiritual soul attains after destroying all kinds of impurities of Karma. 320

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31529. ] SPIRITUAL LIGHT. The Soul becomes free from old age, diseases, destruction etc. It becomes free from birth in the cycle of Evolution. While on the other hand the attainment of Heaven does not carry with it the blessings of Moksha. Even the Rulers of Devas and Lords of Asuras are subject to happiness and misery. Their lives are limited. According to the Jain Scriptures the shortest period of their life is ten thousand years and the largest period of their life is thirty-three Sagaropamas. Though the Devas enjoy pleasures, happiness and exquisite joys yet they are not free from miseries and troubles. They are subject to lust, jealousy, rivalry, vengeance, jarring brawls and quarrels. They have their bodies and embodied as they are, they suffer calamities. The happiness they enjoy is subject to changes. It is not an absolute bliss which is enjoyed in the state of Moksha. When they have completed the enjoyment of their good Karmas, they fall down and are reborn in human kingdom. Time according to the Jain theory is scaled as below: " In the Jain idea of time the smallest division is called a " Samaya ", and it is so small that there are innumerable " samayas " in a wink of the eye etc., which is called an avali ". Sixteen million, seven hundred and seventy-seven thousand two hundred and sixteen" ayalis " make 48 minutes, or one * Muhurta." Thirty muhurtas make one day. Fifteen days make one fortnight. 321

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adhyAtmatattvAle ka. Two fortnights one month. Twelve months one year. Innumerable years make 66 one palyopama 1,000,000,000,000,000 palyopamas make one sagaropama. In India, five sorts of years are recognized viz. Sola, Lunar, seasonal and two others. The seasonal year is of 360 days. svarga ane meAkSa judA che-- - [ trIjuM "" "3 " svaga ane mekSa e e judAja che; kAraNa ( AyuSya pUrNa thaye ) nIce AvavAnuM avazya thAya che, mAMthI pAchA karavAnuM hatuMja nathI. A sivAya svargamAM je indriyajanya che, jyAre mekSaavasthAnuM sukha saccidAnaMdamaya che. svarga mAMthI jyAre mekSa sukha che, te ' --2 vyAkhyA. jainazAstrakArA kahe che ke svargamAM echAmAM enDru hajAra varSatu hAya che, ane vadhumAM vadhu AyuSya tetrIsa hAya che. anyadharma zAstrakAro paNa prakArAntarathI svamAM enA AyuSyanI mA~dA mAne che. A uparathI e joi zakAya che kesvargomAM kAyama besI rahevAnuM heAtuM nathI. vaLI svarganuM sukha duHkhamizrita che. vimAnamAM divya sukhA anubhavanArA devatAe paNa du;khanA anubhavathI mukta nathI. spardhA, irSyA, glAni, vaira, virAdha vagere aneka kAraNAthI udbhavatA duHkha-saMtApe devatAone paNa anubhavavA paDe che. jema ApaNe (manuSyA) zarIradhArI chIe, tema devatAe paNa zarIradhArI che, ane zarIranI haiyAtImAM du:kha raheluM che, e nirvivAdasiddha vAta che. A uparathI devatAo paNa ekAnta sukhI nathI, e saheje samajI zakAya tema che. je sukhathI devatAe sukhI kahevAya che, te sukha paNa nivikAra nathI,. kintu te sukha indriyajanya heAvAthI svarUpataH tuccha che. A mATe, mAnI lyeA ke kadAca kAi evuM sthAna hAya ke jyAM indriyajanma sukhA sadA sthAyI bhAgavAtAM hoya, te paNa te sthAna karatAM zarIrarahita muktiavasthAnuM sukha ghaNeja darajje uMcuM ane prathama 322 AyuSya daza sAgare pama rahetA devatA

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prakaraNa. ] SPIRITUAL LIGHT. nakhare icchavA joga che. parantu vastutaH trikALamAM kayAM indriyothI thanArAM sukha du:khathI rahita ane nityasthAyI . ' 3 uparanI hakIkatathI svarga ane mekSanuM atyanta pAya samajAya tema che. jyAMthI adhaHpAta thAya, te meAkSa kahevAyaja nahi. mekSa athavA muktinA sIdhA sAdo artha - chUTavuM ' thAya che. arthAt zarIrathI ke karmasamUhathI chUTavuM, tenuM nAma mekSa ya! mukti che. mukta thayA pachI badhAvAnuM thAya, te te " mukata avasthA kahevAyaja nahi. vastutaH muktatA eja che ke pharIne badhAvAnuM thAyaja nahi. zarIra, Indriya, mana yA kasamUhathI atyanta viyeAga-hamezAMne mATe viyeAga thaveA, eja meAkSa che. AvA lakSaNavALI mukti meLavyA pachI saMsAramAM AvavAnuM khanI zake kharUM ? kadApi nahi, khIja baLI gayA pachI aMkure| thatA nathI, tema karUpa khIja athavA rAga-dveSarUpa khIja pachI saMsArarUpa ` aMkure yA zarIrarUpa kA utpanna thAyaja nahi. mahAbhAratamAM paNa gItamyupAkhyAnanI aMdara kahyuM che ke jema utpanna maLI gayA tailakSyAd yathA dIpo nirvANamadhigacchati / karmakSayAttathA jantuH zarIraM nAdhigacchati , paNa zarIrahAtAMja nathI. arthAt--telane kSaya thavAthI dAve! jema bujhAi jAya che, tema kameitA kSaya thavAthI AtmA zarIrathI chUTI jAya che-nirvANa pAme che. Atmano mukhyabhedAvAha-- karmakarmako dvidhA''tmA''dimastu saMsAritayA prasiddhaH / amejo nivRta--mudda--siddha-brahmAziauramiSIyate = // 2 // Souls are of two kinds namely, those subject to and those free from the forces of Karma; the former r * da bIje yathA'tyantaM prAdurbhavati nAGkuraH / karmabIje tathA dagdhe na rohati bhavAGkuraH // ----umAsvAti, tattvArtha sUtra. 323

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adhyAtmatavAleka, [ trIjuM are termed embodied beings while the latter are designated, Nivrita, Mukta, Siddha, Brahma etc. (3) AtmAnA mukhya bhede AtmAnA mukhya be bheda paDe che-sakarmaka AtmA ane akarmaka AtmA. sakarmaka (karma sahita) AtmA "saMsArI" kahevAya che, jyAre akarmaka (karma rahita) AtmA nita, mukta, siddha, parabrahma, saccidAnanda vagere zabdothI vyavahata thAya. -3 viSayaprastAvaHmokSA''naye yogavidaH purANA yogasya panthAnamadIdRzannaH / aSTAGgabhedaH sa punaH prasiddhaH pradazyate kiJcana tatsvarUpam // 4 // Ancient saints conversant with Yoga have chalked out to us the path of Yoga for the attainment of absolution. It is treated under eight heads. A brief exposition will be attempted here. ( 4 ) viSayaprastAva- mokSanI prApti mATe prAcIna yogioe ApaNane vegane mArga darzAvyuM che. te yoganAM ATha aMge prasiddha che. te ATha aMgenuM saMkSipta svarUpa batAvavAmAM Ave che. " achAni nAmAna- yamaniyamA''sanaprANAyAmAH pratyAhRtizca dhAraNayA / sAdha dhyAnasamAdhI ityaSTAGgAni yogasya // 5 // Restraint ( of mind and senses ), observance of - religious and moral rites, different postures of the * AtmAnA A bhedo ane te sivAya tenA avAntara bhedo prathama prakaraNanA cAdamA lekanI vyAkhyAmAM ApaNe joI AvyA chIe. . 324

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prakaraNa. ] SPIRITUAL LIGHT. body, suspension and suppression of the breath, withdrawal of the senses from sensual objects, concentration of the mind, contemplation and profound meditationthese are the eight stages of Yoga. ( 5 ) AThe aMgAnAM nAma-- yama, niyama, Asana, prANAyAma, pratyAhAra, dhAraNA, dhyAna ane samAdhi e ceganAM A age che. "--p taMtra cama-niyamo mataH prAda-- :: tatrAhiMsAsatyAsteyabrahmAparigrahAzca yamAH / zaucaM toSazca tapaH svAdhyAyaH prabhuvicintanaM niyamAH // 6 // Non-injury, truthfulness, refraining from stealing, complete celibacy, non-acceptance of things, belonging to others--these constitute ( Yama ) restraint, while purification of the body and mind, contentment, austerities (external and internal) study of scriptural texts and persevering devotion to God-these form religious observances ( Niyama ). ( 6 ) yama ane niyamanA bheda---- kr pUrvokta A aMge paikI prathama aga yamanA pAMca bhedo che ahiMsA, satya, acArya, brahmacaryAM ane aparigraha. khIjuM aMga je niyama, tenA pAMca bhedeA che-zAca, sASa, tapa, svAdhyAya ane izvarapraNidhAna. "--6 42 325

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adhyAtmatattvAleAka. ahiMsA / [ zrIaj tatra tAvadahiMsAM vyAcikIrSuhiMsAM spaSTayati ekAntato'bhinnatayA zarIra - zarIriNau sambhavato na yuktau / paro bhavaH kasya hi jAghaTItu nAze zarIrasya zarIrinAzAt ! ||7|| nApyevamekAntapRthaktvamaGgAGginorvicArAdhvani saJcariSNu / evaM hi hiMsA nahi sambhavitrI hate zarIre'pi zarIrabhAjaH ||8|| medhAvinastatpratiyanti dehAd vibhinnamapyaGgabhUtaM kathaJcit / saMyogato'bhinnamato'GganAze yA syAd vyathA tAM pravadanti hiMsAm // 9 // It does not stand to reason to say that the body and the embodied soul are absolutely connected, be-. cause if we suppose the soul perishing with the body, the existence of the other world remains unaccounted for. Neither can it be reasonably maintained that the soul and the body are absolutely separate, because then there will be no Himsa even if the body of a living being be destroyed. The wise persons therefore believe that the soul, though distinct from the body has come somehow or other to be encased in it and that this relation brings about an identity between them. Hence the pain caused by hurting the body or by the loss of body is called ( Himsa ) injury. ( 7-8-9 ) 326

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adhyAtmatattvAlaka. [ Morja understanding, will clearly prove why they have such tendencies and propensities. These embodied Souls, being in continued association with fleeting, transitory and perishable things attribute such properties to immortal souls and being prompted by wanton cruelty, luxury, relishing taste, imaginary and misleading notion of gratifying gods and goddesses through ignorance of real spiritual truth, recklessly and mercilessly take away the invaluable lives of innocent poor creatures, Every religion emphatically lays down rules embodying the high principles of non-injury (Ahimsa), truth, non-stealing, chastity and non-covetousness. These are the natural attributes of the Soul. They are clogged and obscured in living beings by selfish and worldly motives and desires. An aspirant after emancipation must get mastery over them through the practice of Yoga, in order to attain complete control over body, mind and speech. The first and foremost is the avoidance of Himsa. Himsa in its wide significance, includes wishing evil or doing harm by word, thought, or action. It is therefore a necessary conclusion from it that it is obligatory to refrain from animal food which can not be obtained without direct or indirect killing. It will be pointed out further on, that flesh-eating is not in any way advantageous but on the contrary it is positively injurious to health. The. Hindoo scriptures most vehemently deprecate the practice of Himsa and flesh-eating. It is very impossible to cite all 328

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adhyAtmatatvAka [ Movie understanding, will clearly prove why they have such tendencies and propensities. These embodied Souls, being in continued association with fleeting, transitory and perishable things attribute such properties to immortal souls and being prompted by wanton cruelty, luxury, relishing taste, imaginary and misleading notion of gratifying gods and goddesses through ignorance of real spiritual truth, recklessly and mercilessly take away the invaluable lives of innocent poor creatures, Every religion emphatically lays down rules embodying the high principles of non-injury (Ahimsa), truth, non-stealing, chastity and non-covetousness. These are the natural attributes of the Soul. They are clogged and obscured in living beings by selfish and worldly motives and desires. An aspirant after emancipation must get mastery over them through the practice of Yoga, in order to attain complete control over body, mind and speech. The first and foremost is the avoidance of Himsa. Himsa in its wide significance, includes wishing evil or doing harm by word, thought, or action. It is therefore a necessary conclusion from it that it is obligatory to refrain from animal food which can not be obtained without direct or indirect killing. It will be pointed out further on, that flesh-eating is not in any way advantageous but on the contrary it is positively injurious to health. The. Hindoo scriptures most vehemently deprecate the practice of Himsa and flesh-eating. It is very impossible to cite all 328

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344783I SPIRITUAL LIGHT. the authorities in this small note; but a very few quotations will suffice. In the Dharma Shastras eight persons are condemned as sinners in the slaughter of animal-one who directly or indirectly permits the killing of animals, one who divides the dead body after the animal is killed, one who actually kills animals, one who sells meat, one who cooks it, one who distributes it at the table, one who eats it, are all looked upon as killers of animal. ManuSmruti in the fifth chapter, Shlokas 44-49 and 53, 55, prescribes wholesale abstention from killing animals and meat-eating altogether. Vyasji in the Puranas also reprobates the practice of killing animals, for the purposes of sacrifice." Expectations of incurring merit and heavenly bliss, cherished by one from animal-killing, are as futile and worthless as hopes of getting nectar from the mouth of a deep black serpent. ". A careful and minute reading of the Hindu Shastras will conclusively prove the strict prohibition of killing animals, irrespective of community, country, and time. The killing of animals even for scriptural and sacrificial purposes, is also strongly deprecated. Bhishma-Pitamaha (Shanti Parva, 264th chapter shlokas 4 to 12), censures the heinous practice of Himsa for the performance of sacrifice. The Puranas such as Bhagavata, Vishnu, Padma and Brahmavaivarta strongly disallow such wicked practice. Now let us turn our eyes to Mahomedan, Christian and others. It is the command of God to extend mercy to all living beings as' laid down in the Kuran and so. He is styled Rahim. The killing 329

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adhyAtmatattvAlaka, [ilovja of animals is strongly prohibited within the limits of Macca. It is also laid down in the Kuran to keep Rojab (fasts), to abstain from killing animals and from meat-eating from the beginning to the end of the pilgrimage. These injunctions strongly prove that killing of animals is strictly prohibited in the Mahomedan faith, many eni perors as Sabaktgin, Akbar and others issued edicts prohibiting slaughter of animals during the Hindu and Mussalman holidays. It is clearly laid down that souls of all creatures are alike and therefore they should be treated equally with sympathy and mercy. The venerable, Hazratali, distinctly reproves this practice, saying, " Do not turn your belly into a burial place for birds and beasts." Mahomed, the great prophet of Islani said, " The creation is a family; for its sustenance is from Him; therefore, the most beloved unto God is the person who doeth good unto God's family. An adulteress was forgiven who passed by a dog at a well; and when the dog was holding out his tongue from thirst which was near killing him, the woman drew off her boot and tied it to the end of her garment and drew water for the dog and gave him to drink; and she was forgiven her sin in return for that act of kindness. A woman was punished for a cat; which she tied, till it died of hunger; and she gave the cat nothing to eat, nor did she set it at liberty, so that it might have eaten the reptiles of the ground. 330

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prakaraNuM. ] SPIRITUAL LIGHT. "There are rewards for benefiting every animal having a moist liver ( i. e. every one alive) Sayings of Mahomed. 22 66 Mr. Abdullah Suhrawardy adds the following as an explanatory note to the above passages. "In the Kuran animal life stands on the same footing as human life in the sight of God. There is no beast on earth' says the Kuran, nor bird which flieth with wings, but the same is a people like unto you (Mankind )-unto the Lord they shall return. (Key of Knowledge.) "2 99 It means you should refrain from meat-eating. Similar are the words of the Emperor Akbar against this wicked practice. Even the poet Sadi recommends non-injury to all living creatures. "Do not injure the ant which is a carrier of grain For it has life, and life is dear to all. "" Even in the Bible, it is said " And God said, 'Behold, I have given you every herb bearing seed which is upon the face of all the Earth, and every tree, in which is the fruit of a tree, yielding seed; to you it shall be for meat. (Genesis) " "" "" "He shall have judgment without mercy that hath showed no mercy. "Blessed are the merciful for they shall obtain mercy. "" The sixth commandment of the Bible forbids the killing of animals. In one of the educational institutions of Moscow, a girl, being asked whether Himsa '331

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adhyAtmatattvAlAka. -flag (killing) is absolutely or partially forbidden, she firmly replied, that the old Testament and Jesus Christ have strictly forbidden Himsa. She further said even acts though involving slight injury or harm are also sinful-( Ahimsa ). "" Even in the book-" Imitations of Christ, it is pointed out that knowledge without universal sympathy is useless. Further it is said, one great in love is . really great. A careful reading of passages in the Bible clearly points out mercy for all living beings. Even the followers of the Venerable, Zoroaster, are recommended abstention from flesh-eating. The three verses dictated by the venerable, Ahurmazad, prescribe mercy, sympathy and compassion towards all creatures and deprecate the slaughter of animals. Flesh-eaters lay great stress on the taste they enjoy with pleasure in eating meat but they are really speaking groping in the dark. It is not a natural article of food, so the taste remains changing according to the acquired habits of human beings. The taste is not inherent in the thing but it is moulded in conformity with the tendencies and habits of those who use it. A thing which may be once repugnant to the taste, may be delicious at some other time so the argument for taste, is altogether untenable and is successfully contradicted by those who. were in the habit of taking flesh and have afterwords renounced it. Even in the dim dusk of past ages it has been proved by eminent scientists that human beings did not take animal food. 332

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prakaraNa, ] SPIRITUAL LIGHT. but contrarily they lived upon vegetables and fruits. Afterwards on account of climatic changes and the absence of fruits and vegetables, they adopted artificial means of maintenance. But it is apparent that nature prohibits this flesh-eating custom. It is against the laws of nature to kill any animal life for the sake of the satisfaction of our bellies. Men are not endowed with claws and teeth as carnivorous animals are, but they are given such teeth as naturally indicate that human beings are by nature allowed to eat vegetables and fruits; and human stomachs are not capable of perfectly digesting flesh. The flesh-eaters argue that flesh-eating imparts strength. If this were to be the case, lion must have more enduring power than the elephant, but we find by experience that elephant has greater power of endurance than lion. It is not even borne out by fact that flesh-eaters are stronger, if it be so, the Russians would have defeated the Japanese, but this is not so; on the other hand, Japan, was victorious; again the central part of Bengal wherein the people generally live upon flesh, is neither strong, nor heroic. The Vegetarians are generally capable of possessing greater enduring power and as a rule, are heroic and strong. "In France, vegetable diet prevails to a very great extent. M. Dupin informs us that two-thirds of the French people, to this day, are wholly deprived of animal food; and live on chestnuts or maize or potatoes-the peasantry of Norway, Sweden, Russia, Denmark, Germany, Turkey, Greece, Switzerland, Spain, Portugal and of 43 333

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adhyAtmatatvAlaka. Ti thoja almost every other country in Europe, subsist principally and most of them entirely on vegetable food." ( Ahimsa Dharma Prakash ). Flesh-eaters are disqualified to perform any religious rite; because their bodies remain impure with the bundle of flesh in their stomachs. Look at the absurdity in the idea of propitiating the goddess Chandi with goat-offerings ! This practice cannot be justified on any rational ground. Can we imagine that the goddess who protects and who is Mercy-incarnate can ever think of accepting the flesh of gentle, guileless, and innocent lamb, goat or he-buffalo ? It is simply the jugglery of the flesh-eating Brahmins. Plutarch remarks-" Desist 0 i mortals to violate living bodies for your infamous dishes. There are crops, there are fruits bending the branches by their weight, and swelling grapes, on the vines, there are sweet herbs, there are those which you may soften and make palatable by fire, nor is milk wanting to you, nor honey redolent of thymes, and the bounteous earth causes Sweet elements to spring up richly and affords feasts without slaughter and without blood. X X At length some mischievous innovator desirous of new food commenced to fill a greedy belly with animal dishes and opened the way to wickedness. What an evil habit does he contract and how he prepares himself to shed human blood, who cuts - 334

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Min. 1 SPIRITUAL LIGHT. the throat of the innocent calf and unmoved lends his ears to its moanings or who can slaughter the kid uttering its childlike cries or can nourish himself with the fowl which he has fed with his own hands ? How is this less than a great crime ? Animals possess the same feelings: they are not mere automatic machines. They have also fears, joys, passions and sympathy. When they are deprived of their young ones, they ring the whole forest by their agonies. When the wounded animal lingers and expires, the intensity and depth of torment is so immeasurably great that the poor dumb animal canont express. and cannot offer resistance to it, as we are able to do. So, on the whole, it could be clearly seen from above, that animal diet, instead of serving as a nutritious food, strongly impairs health because animal food tends to generate uric acid in large quantity in the systems of flesh-eaters, as declared by eminent doctors in their medical enquiries. Hence such wanton acts of cruelty stand no justification. Abstention from animal diet tends to develop spirituality. It brings on control over mind, speech and body. It naturally curbs desires which, according to all systems of philosophy are the main-springs propagating this Samsara. ( Cycle of Transmigration. ) These desires kill or impair the vital forces in proportion to intensity with which they are entertained and cherished. It is highly essential therefore to curb or root them out. In proportion to the intensity with which 335

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adhyAtmatavAlAka. [ alloy they are eliminated, the growth of spirituality is promoted and that of animality is checked. Thus the elimination of the Karmic forces of desires helps in bringing on freedom from pain and happiness which every living being tries to secure. It is even absurd to kill living animals in extreme pain and distress and also to destroy creatures with naturally cruel and evil propensities. It is a wrong belief that they become happy, being freed from painful distress. By destroying cruel animals the evil is not mitigated and none can guarantee that similar beings would not take birth in the same place. On the contrary when one entertains and practises universal love ( Ahimsa ) natural antipathy is even held in abeyance.. Let us now consider the principle of Ahimsa according to the Jain theory. It is the highest form of religion or piety. It is highly desirable and necessary, if one desires release from this Cycle of Transmigration. It is grossly misunderstood. The pernicious results of flesh-eating are already pointed out. This principle also extends to drinks. Stimulating drinks are as much injurious to health. They also retard the progress of spiritual development. Brewing and distilling also involve the destruction of millions of small lives. The Jains also refrain from carrying on such avocations which are more or less connected with the destruction of animal life, such as cutting down forests, working as a black-smith, potter, those of a dealer in leathern articles, feathers, skins 336

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stipendi SPIRITUAL LIGHT. etc. Hunting, shooting, fishing, vivisection, wars, etc., are strictly prohibited as they involve the loss of life. Notwithstanding every one is allowed to do his duty; so a king may carry on war in self-defence. A householder may prevent a thief from taking away his property, or can defend himself against those who assault or by beating or killing a ferocious animal if he is in imminent danger of his life. A householder must always take precautions to avoid emergency. He should always use corn, wood, clarified butter, &c., after clearing them of life-forms lying invisible within the article. He should use filtered water. He should be very careful in the treatment of animals used for drive &c., by refraining from beating them cruelly, tying them with strong ropes, piercing their ears &c., heavily loading them and starving them. There are many other ways in which a Jain householder is required to abstain from doing injury to animal life. Every living being desires freedom from pain and happiness so any act tending to bring pain to the body as well as mind is Himsa. There are many anecdotes of ravenous beasts and ferocious animals having stood calm and quiet before Lord Mahavira and other high personalities who had rightly followed the practice of Ahimsa--" Panacea for all evils, mundane and extra-mundane." So the practice of Ahimsa never destroys the spirit of dignified manliness, heroism and other higher virtues as is alleged by some without properly understanding it. The practice of Ahimsa 337

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adhyAtmatattvAlaka trIjuMvaries with different persons under different circumstances, so a Jain ascetic is required to observe the vow of Ahimsa in toto. It signifies total abstention from injury to any kind of sensient being on earth, in water, light, fire, wind and vegetables. Practically, he tries to abstain from doing injury while walking, speaking, taking food free from impurities, placing articles after carefully seeing the ground with his eyes, and throwing always dirty things in a place free from worms etc. Such is the high ideal of the Jain asceticism eminently qualified for moral and spiritual attainments. ahiMsAnA prasaMge hiMsAnuM spaSTIkaraNa- zarIra ane AtmAne paraspara ekAnta abhinna mAnavAmAM Ave, te te vAta yukta nathI, kAraNake tema mAnavAmAM zarIrane nAza thayethI AtmAne paNa nAza thavAne doSa Ave che ane ethI paraleka (punajanma ) uDI jAya che. "-7 evIja rIte AtmA ane zarIranI ekAnta judAI paNa vicAra karatAM ghaTI zakatI nathI; kemake tema mAnavAmAM arthAta zarIra ane AtmAne atyanta bheda-atyata bhinnatA-taddana judAI mAnavA jatAM keinA paNa zarIrane katala karavAthI te katala karanArane AtmahatyAnuM pAtaka na lAgavuM joIe, "--8 A mATe purUSo zarIrathI vastaH bhinna evA AtmAne zarIrathI gADha saMyukta hovAne lIdhe zarIrathI abhinna paNa mAne che, ane ethI ja zarIra para AghAta thatAM je pIDA AtmAnI aMdara anubhavAya che, tene hiMsA kahevAmAM Ave che."-- 888

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313391. 1 SPIRITUAL LIGHT. f&ei faqafa - AkITakAdA ca surAdhirAjAt sarvatra jIveSu sukhAsukhasya / miyAbhiyatvaM paricintya dhImAn na kvApi hiMsA''caraNaM vidadhyAt 112011 All the creatures from Indra down to a worm like happiness and dislike pain. Taking this into consideration, a wise person should ever refrain from doing harm. ( 10 ) Notes:" No flocks, that range the meadow free, to slaughter . I condemn, Taught by that power that pities me I learn to pity them. But from the mountain's grassy side a guiltless feast I bring. A scrip with herbs and fruit supplied and water from the spring." Goldsmith. " I would not rank that man among my friends, Though graced with polished manners and good sense Who heedlessly would set his foot upon a worm. They are all the meanest thing that lives, As free to live and to enjoy that life." Cowper. hisAne niSedha- eka kIDAthI laIne indra paryantanA tamAma jIvone sukha priya ane duHkha apriya samajIne buddhimAne kyAMI paNa hiMsAnuM AcaraNa na Bagi yan. "-90 339

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- adhyAtmatatvAlaka, [ trIjuM vyAkhyA. ahiMsA e sarvamAnya dharma che. kaI paNa dharmazAstrakAra hiMsAmAM dharma rahelo batAvI zake nahi. juo ! mahAbhAratamAM kyAM sudhI " ahiMsA paramo dharmastathA'hiMsA paro damaH / ahiMsA paramaM dAnamahiMsA paramaM tapaH " // " itara sAicA mUya yupuva! . na hi rAvayA guNa vadhumAM varSAvaira"i . . ! (anuzAsanaparva, 116 me adhyAya, 37-41 ) arthAta-ahiMsA e parama dharma che. ahiMsA e parama dama che. ahiMsA e parama dAna che. ahiMsA e parama tapa che. he kurUpuMgava! A badhuM phaLa ahiMsAnuM che. seMkaDo varSo sudhI ahiMsAnA guNa gaNA karIe, te paNa tenI pUrNatA thaI zake nahi. AgaLa vadhIne mahAbhAratamAM tyAM sudhI kahevAmAM AvyuM che ke - " veDhA na tat ryuM: sarve jJAzva mAta ! .. sarve tIrthAbhiSekAzca yat kuryAt prANinAM dayA" // (zAntiparva) te -"he arjuna! badhA vedo, badhA yajJo ane badhA tIthabhiSeke te phaLa ApI zakatA nathI ke je phaLa jIvadayAthI prApta thAya che." A uparathI e suspaSTa samajI zakAya tema che ke hindudharmazAstrakAre dayAnA keTalA himAyatI che. yajJanA prasaMge athavA balidAnanA prasaMge je hiMsAne pracAra jovAmAM Ave che, te paNa zAstravirUddha che. je yajJamAM ke je pUjAmAM pazuvadha karavAmAM Ave, te yajJa ke te pUjA dharmasAdhaka mAnI zakAya nahi, ema taTasthaSTithI jenAra koI paNa vicAraka samajI zake tema che. pazuhatyAvALuM koI paNa kAma sukRtya hoI zake nahi, e niHsaMdeha zraddheya siddhAnta che. A vAtane mahAbhAratamAM kevI sakhtAIthI pratipAdana karavAmAM AvI che, te juo ! - 240

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prakaraNa ! SPIRITUAL LIGHT. "gathitamavimUrti re .. saMzayAtmabhiravyaktahiMsA samanuvarNitA" // ___" yadi yajJAMzca vRkSAMzca yUpAMzcoddizya mAnavAH / - vRthA mAMsa na khAdanti naiSa dharmaH prazasyate " // "maracAnuM pu mAra mAravaM kRrIranA dhUrtI pravartita caitan naitad vevu ti" | ( zAntiparva, 264 mo adhyAya, 4-8nka ) arthAta-amaryAdita-mUDha-nAstika lekee hiMsAne pracAra karyo che. yadi yajJa, vRkSa ane yUpane uddezIne pazuvadha karI mAMsa khAvAmAM Ave--e rIte vidhiyukta mAMsa khAvAmAM Ave, te te paNa adharma che. dArU, mAchalAM, madha, mAMsa, tADI vagere manuSyae pravartAvyAM che, temAM e vastuo khAvAnuM kahyuM nathI. vidhipUrvaka-mannasaMskRta mAMsa khAvAne Agraha paNa durAgrahaja che. juo, manusmRtimAM zuM kahe che- nAjhA gALinAM NiAM mAmuvaghate kavati.. na ca prANivadhaH svaya'stasmAnmAMsaM vivarjayet " // (pAMcamo adhyAya.) - prANionI hiMsA karyA vagara kadApi mAMsa utpanna thatuM nathI, ane prANione vadha svargane ApI zakanAra nathI, e mATe mAMsane parityAgaja karavo joIe " * AgaLa vadhIne manu mahArAja A bAbatanI vizeSa puSTi karatA kahyuM " samutpattiM ca mAMsasya vadha-bandhau ca dehinAm / * prasadghi nivasvaita lavamAMza makSanA" I - A (pAMcame adhyAya - mAMsanI utpatti, arthAt mAMsa e zukra-zoNita vagerenuMja pariNAma che, ema samajIne tathA prANione jyAre vadha karavAmAM Ave. 31

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' adhyAtmatatvolaka | zrIjuMche, tyAre te vakhate teone thatI bhayaMkara pIDA jaIne sarva prakAranA (vidhisahita yA avidhivALA ) mAMsabhakSaNathI nivRtta thavuM joIe." A zloka uparathI zuM e nathI samajAtuM ke-pazuvadha kara yA mAMsabhakSaNa karavuM, e sarva prakAre tyAjya che ?. manusmRtinA eka zlekathI keTalAke vyAhamAM paDI jatA jovAya che, ane te lekane AgaLa dharIne keTalAke pitAnI rasanendriyanI lAlacane gopavavAne paNa prayAsa kare che. te ka A che - * mAMsamakSa te na maLe maithune ! , ! '' praSiA matAnAM nivRttinu mahApA " (pAMcame adhyAya.) * * arthAta-mAMsabhakSaNamAM doSa nathI, maghamAM doSa nathI ane maithunamAM deza nathI, kAraNa ke e prANionI pravRtti che; ethI haThavuM e phaLadAyaka che. " paranuM A kathI mAMsabhakSaNanI maMjUrI maLI zake tema nathI; kAraNa ke e lekane upara batAvela artha ghaTI zakatA nathI. vicAra karavAnI vAta che ke je vastumAM pravRtti karavAthI pApa lAgatuM na hoya, te te vastuthI nivRtta thavAmAM puNyaprApti hei zake kharI ? kadApi nahi. je vastuthI nivRtta thavAmAM kalyANanI siddhi thatI hoya, te mAnavuM ja joIe ke te vastunI pravRttimAM cokakasa akalyANuM samAyeluM che. A zlokamAM jyAre mAMsAdine tyAga karavAmAM mahAphaLa batAvyuM che, te e uparathI nisaMdeha samajI zakAya che ke mAMsAdinuM sevana karavAmAM ane vaya doSa rahelo che. mAMsAdinA sevanamAM deSa hoya, teja tenI nivRttimAM mahAphaLa batAvI zakAya. A nyAyanI tarapha daSTipAta karatAM prastuta zlokano bIja bhAvArtha zodhavAnI jarUra samajAya che. _ < khare artha e che ke-mAMsabhakSaNa tathA madha ane mithunamAM maraNa nathI, ema nathI, kintu doSaja che. atae temAM prANionI bhaNAnajanya pravRtti che; te vastuonI nivRtti ja mahAphaLadAyaka che. A artha karavAmAM vyAkaraNanI asaMgati lagAre kalpavAnI nathI, kemake malaLe " e vAkyamAM je "ka" zabda zravaNacara ' thAya che, te "" zabda joDavAmAM Avyo nathI, kintu "bA" 342

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SPIRITUAL LIGHT. zabane prayoga karavAmAM Avyo che. ema chatAM "za " nA "ba" nuM zravaNa thatuM nathI, tenuM kAraNa vyAkaraNane niyama che, vyAkaraNane niyama che ke-padAntamAM rahelA "u" yA " " pachI Avele " " lupta thAyuM che. A niyama pramANe prakRtimAM "gopa"nA "ka"ne lepa thaye che; ethI ja sa" nuM zravaNa thatuM nathI. bAkI pragate "adeSa' zabdane ja karavAmAM Avyo che. "pravRttinA mUtAna " e vAkyane anya paNa artha thaI zake che. jemake-mAMsa vagere "mUtAnAM " eTale sUkSma jatuonuM " pravRta " (pravartatte sthAti prasRtti, sattasthAnamA) eTale utpattisthAna che. e mATe mAMsa vagerenI nivRtti phaLadAyaka che. vaLI ema paNa bhAvArtha nikaLI zake che ke "mUtAnAM" eTale bhUta-pizAcanI tevI vastuomAM (mAMsa vageremAM ) pravRtti hoya che, e mATe tevI vastuonA sevanathI nivRtti karavI, eja phaLadAyaka che. AvI rIte arthAnusadhAna karavAthI koI jAtane upadrava raheto nathI ane pUrvopara vAkaye paraspara saMgata thavAthI virodha TaLI jAya che tathA sarvamAnya dharma ahiMsA vagerene puSTi maLe che. - pUrvApara vAkanuM anusandhAna karI virodharahita tAtparya zedhavuM, eja buddhimAnenI buddhimattA che. vicAravuM joIe ke-eka vAkyane mAMsabhakSaNanI tarapha kheMcI javAmAM Ave, te mAMsabhakSaNane niSedhanArAM bIjA vAnI zI gati thAya ?. manusmRtimAM tyAM sudhI kahyuM che ke"maaNs bhakSayitA'mutra yasya mAMsamihAdrayaham / etanmAMsasya mAMsatvaM pravadanti manISiNaH" // - - jenuM mAMsa A janmamAM huM jAuM chuM, te, paralekamAM mAruM mAMsa khAze; A pramANe mAMsanuM mAMsatya vidvAne kathe che." mAchalAM khAvAnI atipatti, jema atyAre baMgALa Adi pradeTe zamAM jovAya che, tema pUrvakALamAM paNa hatI, ane e vAtanI sAbitI mAnA zlokathI ApaNane maLe che. te zleka A che

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adhyAtmatavAleka [trI" yo yasya mAMsamaznAti sa tanmAMsAda ucyate / matsyAdaH sarvamAMsAdastasmAnmatsyAn vivarjayet " // (pAMcamo adhyAya.) arthAta -je jenuM mAMsa khAya che, te, tene bhakSaka gaNAya che. paraMtu mAchalAM khAnAra te kevala matyabhakSakaja nahi thatAM sarvamAMsabhakSaka bane che; kAraNa ke mAchalAM dareka prakArano maLa ane maDadAM khAI janArAM hoya che, e mATe mAchalAMne khAnAra sarvamAMsabhakSI kahevAya, emAM navAI nathI. " mAchalAMnI mArakITamAMthI mAchalAM laI AvanArAo athavA keIne ghera taiyAra mAMsa khAnArAo kadAca ema kahevA mAMgatA hoya ke-"ame kyAM mAchalAM pakaDavA athavA prANivadha karavA gayA hatA, ke amane te hiMsAnuM pAtaka lAgI zake ?. " te teonuM A kathana ayukta che, ema khulle khulluM manu jaNAve che- ( 1 6 ganuNatA virAsata nirutA -vijayI . saMsja partA vADhAyeti, ghAta: " (pAMcame adhyAya.) arthAta-mAMsane mATe athavA prANivadhane mATe anumati ApanAra, mAMsanA kakaDA karanAra, prANIne haNanAra, mAMsane kharIdanAra, vecanAra, pakAvanAra, pIrasanAra ane ene khAnAra e badhAe ghAtaka che. AvI rIte anya smRtio ane purANemAM paNa pANivadha ke mAMsabhakSaNa sArI peThe niSedheluM che. A pramANe dharmazAstrakAronI jyAre AjJA che, te te AjJAne anusarIne cAlavAnI darekane pharja che; ataevA kaI paNa prakAranA-yajJa vagere dhArmika prasaMgenA bahAnA nIce paNa pazuvadhe ke mAMsabhakSaNa karavuM joIe nahi. prastutameva tathatishriisnniaaN vallabhavallabhaM ca prANAH svakIyA idamarthameva / . sAmrAjyamapyAzu janAstyajanti tat kiMvidhaM dAnamalaM vadhAya? // 11 // * * * . . . . . 844

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prakaraNa. SPIRITUAL LIGHT. One's own life ( Prana) is the dearest thing to the embodied beings. For its sake alone, even sovereignty is discarded. Can we then conceive of any charitable act to expiate the sin of killing ? (11) prastutanuM dRDhIkaraNa-- tr prANione vallabhamAM vallabha potAnA prANA che; eneja mATe manuSyA sAmrAjya paNa tyajI de che; te pachI evuM kayuM dAna che ke je, hiMsAnI hAme-hiMsAnA pApane maTADavA samartha thai zake ? -11 vyAkhyA. ahiMsA, e jainone ane hinduonAja dharma che, ema samajavAnuM nathI; musalkhAnAne paNa ahiMsAnuMja paripAlana karavAnuM che. kAi musamAnabhAie ema samajavAnuM nathI ke hiMsA karavAthI khuddA prasanna thAya che. khudAnA tA e upadeza che ke--sarva jIvA upara rahema rAkhA " kurAne zarIphanA prAraMbhamAMja khudAne rahIma batAvavAmAM AvyA che. te graMthanA zarUAtanA- bismillAhu rahimAnnura rahIma " A maMgaLAcaraNathI dareka musakSmAna bhAi samajI zake tema che keallAtAlAne yAja vhAlI che. alAtAlA kAi prANivadhane mAMgatA nathI, kintu jIvarakSAneja cAhe che. lagAra vicAra karavAnI vAta che ke--khudA jyAre sarva jagA pitA che, te jaganI aMdaranA pazuone! zuM te pitA nathI ? jyAre te badhA prANionA pitA che, to te kAi paNa prANI, ke je potAnA putra che, tene mAravAnuM pharamAve kharA ?. potAnA kAI ( prANIrUpa ) putrane marAtA te pasa Mda kare. kharA ?, kharI rIte joie to khudAnI hAme kAi paNa prANitA vadha karavAthI te nAkhuzaja thAya che. jyAre Ama hakIkta che, to pachI kAi paNa dRSTie pazune katala karavA, e vyAjakhI lekhI zakAya kharUM ?. kurAne zarIphamAM tyAM sudhI pharamAvavAmAM AvyuM che ke-- " zakAmAM tenI hada sudhImAM jIvahiMsA karavI nahi, + ane makkAnI yAtrAe nikaLeA, tyArathI laIne, yAtrA karI jyAM sudhI pAchA na phrA, tyAM sudhI kAi jAnavarane mAravA niha, " .. + surAlamAyada sipArA, majala 3 Ayata 3 mAM. 345

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, adhyAtmatavAloka. trI. kurAne zarIphamAM bakarI IdanA divase paNa jIvahiMsA karavAnuM nahi pharamAvatAM ema pharamAvavAmAM AvyuM che ke -"mAMsa ke lehI mane pahecaze nahi, paNa eka parahejagArI pahoMcaze" AvI rIte musalmAna bhAIonA dharmagranthamAM sthaLe sthaLe javadayAnIja puSTi karavAmAM AvI che, ane vAta paNa barAbara che ke jema ApaNu zarIre kaIka ghA lAgavAthI. ApaNane vedanA anubhavAya che, tema jAnavare paNa ApaNA jevAM prANI hovAthI teone mAratAM zuM teone vedanA nahi thatI hoya ? A mATe sarva dharmanetAone eja upadeza che ke pitAnA AtmAmAM thatuM duHkha vicArIne keI jAnavarane taklIpha pahacADo nahi." - ibrAhIma pegaMbarane allA taraphathI jyAre ema kahevAmAM AvyuM hatuM ke tuM tArI vahelAmAM vahelI cIjano bhoga mane Apa" tyAre temaNe potAnA ekanA eka putra ismAilane bhoga ApavA taiyArI karavA mAMDI. pitAnI AMkhe pATA bAMdhIne teo te chokarAne jeTalAmAM charIthI mAravA jAya che, teTalAmAM IzvarI zaktithI te chokarAne ThekANe eka gheTuM AvI ubhuM rahyuM, arthAta keI phirastAe te chokarAne uThAvI laI tenI jagyAe gheTuM mUkyuM. te gheTuM kapAI gayuM, chokare bacI gaye ane pAchaLathI te gheTAne sajIvana karavAmAM AvyuM. A uparathI jeo ( je musalmAna bhAIo) ema samajatA hoya ke chokarAnI jagyAe gheTe maravAthI gheTAnI yA bakarAnI kurabAnI karavI joIe, te te tadana bhUla bharelI vAta che. samajI rAkhavuM joIe ke IbrAhima pegaMbaranI parIkSA karavAnI khAtaraja allAe temane temanI ativallabha cIjane bhega caDhAvavAnuM kahyuM hatuM, paraMtu hAlamAM je kurabAnI karavAmAM Ave che, te zuM allAnI tevI AjJAne amala karavA mATe ? zuM allAe ema pharamAveluM koI batAvI zake tema che ke mane amuka divase gheTA, bakarA yA bIjA jAnavarano bhoga Apa ?" kadAca kaI ema mAnatA hoya ke-allAno evo hukama che ke dareke pitAnI hAlAmAM hAlI cIja tene caDhAvavI ja joIe, te zuM atyAre * surAhajanI 36 mI AyatamAM. 848

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prakaraNa, ] SPIRITUAL LIGHT. kAi musalmAnabhAi allAne potAnA putra caDhAve che kharA ? kadAca ema kahevAmAM Ave ke-alAne chekarA hamaNAM caDhAvIe jo pahelAMnI jema te pAcho sajIvana thatA hAya, te bhalA ! gheTA, bakarA je annAne caDhAvAya che, te zuM pahelAMnI jema pharI sajIvana thAya che kharA ? agara tema banatuM nathI, to pachI phegaTa khIjAnA prANAne haraNa karavA, e zuM DahApaNa kahevAya kharU ?. hajharataalI sAheba tathA samrATTa akabaranI zikSAe vAMcanArAone khabara haze ke teo mAMsa khAnArAone emaja kahetA hatA ke"tame tamArA peTane khIjA jIvAnu kabarastAna banAvavAnu duSTa kRtya kareA che." A uparathI musakSmAna bhAIoe sajjaDa vizvAsa rAkhavA joie che ke-teonA dharma granthakArA ahiMsAneja mAna Ape che, ane te vAtane kharAbara khyAlamAM rAkhIne teoe pazu-pakSinI hatyAthI vegaLA rahI rahIma banavuM joie. phrAIsTanI paNa Aja pramANe zikSA che. isAmasIhanA chaThThA krUramAna tarapha dRSTi karIe chIe, tyAre eja mudrAlekhanuM darzIna thAya che ke- kAi paNa jIvanI hiMsA karo nahi. A mahAna sUtra zuM eka ahiMsAnI udghoSaNA nathI ?. zuM krAisTanI e AjJA nathI ke-- jaganA sarva padArthonuM jJAna heAvA chatAM paNa mArAmAM jo yA na hoya, tA prabhusamakSa te jJAna mArA zA upayogamAM AvavAnuM ?* bAibalamAM lakhyuM che ke-- " And God said, Behold, I have given you every herb bearing seed which is upon the face of all the earth, and every tree, in the which there is the fruit of a tree, yielding seed; to you it shall be for meat." ( Genesis ). mAjIe- phrAisTanuM anukaraNa ' nAmaka pustakanAM 19, 25, 32 mAM pRSTho, 347

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adhyAtmatattvAlAka. [ trIja * ane prabhue kahyuM-jIe, duniyA uparanA khIyAvALA dareka za pA ane khIyA ApanAra dareka phaLadrupa jhADA meM tamane ApelAM che, te tame mAMsane badale vAparI zakazo. ' vaLI kahyuM che ke-- " He shall have Judgment without Mercy that has showd no mercy. "" " jeoe vyA darzAvI nathI, tene chevaTanA cukAdA vakhate yA atAvavAmAM nahi Ave. " jasthAstI dharmamAM paNa ahiMsAnuM mahattva varNavavAmAM AvyuM che, chatAM keTalAka pArasI bhAionI hi MsakavRttie jovAmAM Ave che, e kharekhara zocanIya sthiti che. pArasI bhAIonA mAnya gAthAmAM yAdhane mATe bahu upadeza ApavAmAM AvyA che.+ A pramANe sa dharmavALAonAM mULa zAstra, ahiMsAmAMja dharmanuM tattva raheluM pharamAve che. e mATe sava dhama sammata-sa leAkamAnya ahiMsAja ArAdhana karavA yeAgya siddha thAya che. prakRtameva poSayati anyasya cetaHkamalasya khedahimodakena glapane'pi dhIrAH / hiMsAvakAzaM samudIrayanti kathIkRtau kiM punaraGgabhAjAm ? // 12 // Even injuring the lotus-like heart of another by the cold water of causing pain, is considered by wise persons to be a kind of Himsa ( injury ). Much more it is a Himsa if a life is blotted out from the surface of this world. ( 12 ) Notes:-all living beings possess ten Pranas, five senses, ayuh, bodily strength, breathing, speech and mind. Life is dear to all who strive for the acquisition + jIe-gAthA hA. 32, 12. gAthA hA. 34, 3. gAthA 33, 4 348

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prakaraNu. ] SPIRITUAL LIGHT.! of happiness and avoidance of pain, so if any Prana is injured and put to trouble and pain, wantonly by any one, he is said to commit Himsa. When all the Pranas are impaired and destroyed, undoubtedly, the act of killing or destroying, stands worthy of being condemned and censured. It is somewhere remarked" Remember that when we destroy life of any kind, we destroy something we did not give, cannot restore, do not understand-which has many principles and elements exactly like our own-which demands of us, when we take it without provocation or need of self-preservation, that we should not cast aside our common human feelings." prakRtanuM' pASaNa-- khIjAnA cittarUpa kamalane khedarUpa ( santAparUpa ) hima vaDe glAni paheAMcADavAmAM paNa zAstrakAro jyAre hiMsA hAvAnuM batAve che, teA pachI prANIne nAmAvazeSa karI devAmAM ( mArI nAkhavAmAM ) zuM kahevu ? "--12 .. vyAkhyA. HH vastusthitie vicAratAM jIvahiMsA ane mAMsabhakSaNa e mAnuSika prakRtinA dharma nathI, ema spaSTa joi zakAya che. manuSya jo mAMsa khAvAne adhikArI hAta, tA tenA zarIranI racanA siMha, vAdha, varU, cha vagere mAMsAhArI jAnavareAnA zarIrane maLatI heta; paraMtu tema jovAtuM nathI. mAMsAhArI siMha vagere jAnavare karatAM vanaspatyAhArI gAya, bheMsa, dheADA, hAthI vagere prANio sAthe mANasanuM vadhAre maLatAMpaNu jovAya che. avvala tA hiMsaka cAMdanI jema manuSyanI evI jaDarAgni nathI ke te mAMsane pacAvI zake. e sivAya mAMsAhArI prANie jema jIbhathI pANI pIe che, tema manuSyA pItA nathI. manuSyone svabhAva Take pANI pIvAnA che. mAMsAhArI prANionA dAMta jema kudaratI rIteja vAMkA hAya che, tema manuSyAnA dAMta kudaratI 45 349

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trIjuM adhyAtmatattvAlaka, rIte vAMkA nahi heI karIne cipaTA hoya che. mAMsAhArI prANione bIjAne phADI khAvA mATe vAMkA ane tIkaNa nakha hoya che, tevA nakha manuSyone hotA nathI. mAMsAhArI prANio badhA divase chupI jagyAmAM jaIne udhe che ane rAtri paDatAM potAne khorAka zodhavA bahAra nikaLe che, jyAre vanaspatyAhArI divase pitAnA AhAra mATe udyama kare che ane rAtre ArAma le che. AvI aneka bAbatothI siddha thAya che ke mANasanuM peTa marelA jIvonAM maDadAM nAMkhavA mATe nathI, kintu vanaspatyAhArane mATe che. mAMsAhAra karanArAonAM hRdaya evAM krUra banI jAya che ke svAbhAvika rIte je dayAnI lAgaNI manuSyanA AtmAmAM rahevI joIe te teone rahetI nathI. mAchalAM, bakare ke pADe jotAM mAMsalubdha mANasanI cittavRtti mAMsalolupa banI jAya che. mAMsAhArI mANase pitAnI zArIrika, Arthika ane dhArmika e traNe jindagIne pAyamAla karI nAkhe che. mAMsAhArathI zArIrika nukasAna. ghaNuM yuropIyana DAkaTaroe e siddha karI ApyuM che ke mAMsamAM keTalIka jAtanA jIvaDA heya che, ane te jaMtuo mAMsa khAnAranA zarIramAM dAkhala thaI kharAba pariNAma nipajAve che. rogavALAM jAnavaronuM mAMsa paNa rogagrasta ja hoya che ane evuM mAMsa khAvAmAM AvavAthI khAnAranA zarIramAM paNa te roganuM saMkramaNa thAya che. bahudhA jAnavaronA rega evA gupta hoya che ke ghaNI vakhate moTA moTA DAkaTarathI paNa te tapAsI zakAtA nathI. AvAM jAnavaranAM mAMsa mAMsabhakSIonA khAvAmAM AvatAM teonA zarIranuM Arogya jALavI zakAtuM nathI kasAIkhAnAmAM je jAnavare kApavAmAM Ave che, temane ghaNo moTo bhAga rAgI jAnavareneja hoya che. pazupALake paNa bahudhA pazu rogI thatAM tene kasAIne tyAM vecI mAre che. AvI rIte moTe bhAge rogI jAnavaronuM mAMsa pracalita hovAthI mAMsabhakSaka mANasa pitAnI tandurastI jALavavA bhAgyavAna thaI zake kharo ke ? vanaspatyAhAramAM jeTalA pramANamAM piSTika tatva raheluM che, teTalA 350

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prakaraNa. ] SPIRITUAL LIGHT. pramANamAM mAMsAhAramAM nathI, e vAta rasAyanaprayogathI vijJAnazAse siddha karI batAvI che. joIe paNa chIe ke phalAhArI jApAnIjhe jeTaluM zairya dharAve che, teTaluM zArka mAMsAhArI cInI manuSyamAM nathI. baMgAlIono mAMsa e hamezano AhAra che, chatAM pacAza baMgAlIo hAme tenI najIkamAMja rahenArA chaparA jillAnA daza mANasa, ke jeo sAthe-ghauM, caNAne sekele A khAnArA che, teone yuddha karavA. ubhA rAkhavRmAM Ave, to pelA pacAze baMgALIo tarata tyAMthI palAyana karI jAya. AvA mAMsAhArI-phalAhArIonA aneka dAkhalAo uparathI joI zakAya che ke phaLamAM je zakita rahelI che, te mAMsamAM nathI ja. phalAhArathI je sAmyasvabhAva, sAtvikatA, budhdhibaLa ane Arogya meLavAya che, te mAMsAhAramAMthI meLavI zakAtuM nathI. mAvAne mUkI mAMsane ane dUdha mUkI dArUne vaLagavuM, e DahApaNanuM kAma nathI. mAMsAhArathI ArthikakSati. sahune jANItuM che ke-gAya, bhesa, gheTAM, bakarAM, baLade vagere jAnavare manuSyajAtine keTalAM upayogI che ? khetI karavAmAM ane eka sthaLethI anya sthaLe be uThAvI-kheMcI laI javAmAM tathA musApharI karavAmAM eo keTalAM madadagAra bane che? mANasane khAvAnAM pakavAne paNa e jAnavarenA dUdhathI taiyAra thAya che. dUdha, ghI vagere zarIrapaSaka padArtho temanI pAsethI ja prApta thAya che. khetIne upayogI khAtara paNa eonA chANamAMthI ja maLe che. garama kapaDAne mATe una paNa teoja pUrI pADe che. ekaMdara manuSyajAtinA jIvanane AdhAra teo upara rahelo che ema kahIe to te atyuktibhareluM nathI; teonA abhAve mANasane haravakhata ghaNuMja muzakelIo bhogavavI paDe, e dekhItI vAta che. AvI rIte atyaMta upayogI jAnavane saMhAra karIne mAMsa khAvuM e koI paNa mANasane mATe yogya nathI, tema karavAmAM dezane bhAre dhakake pahoMce che. eka jamAne bhAratavarSamAM e hatuM ke babe ane aDhI aDhI rUpaye maNa ghI maLatuM hatuM, jyAre atyAre manuSyane keTalI hADamArI bhegavavI paDe che ?, cAlIza rUpaye paNa maNu thI joIe tevuM sAruM maLI zakatuM nathI. evI ja rIte dUdha vagere 851

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adhyAtmatattvaka trI - padArthone bhega paNa keTale badho muzkelIbharyo thaI paDyo che. kapaDAM, kAMbaLe mATe paNa keTalI kaThaNAI AvI paDI che. A sarva duHkhanuM kAraNa eja che ke ApaNAM hitakArI jAnavare daravarSe lAkhonI saMkhyAmAM katala thAya che. ane enuM ja e pariNAma che ke dezanI prajA bhikhArI jevI banI gaI che. dezanI samRddhirUpa pazuone saMhAra eTalo badho vadhI gayo che ke AvI ne AvI sthiti jArI rahetAM bhaviSyamAM dezanI zI dazA thaze e kalpI zakAtuM nathI. paraMtu A durbhAgyanuM kAraNa mAtra eka mAMsAhAra che. ene pracAra je baMdha paDI jAya, te pachI pazuone saMhAra svatava aTakI javAne. AvI rIte Arthika sthitie paNa mAMsAhAra keTalo nukasAnakAraka che, te spaSTa rItyA samajI zakAya che. dhArmika dRSTie te mAMsAhAra tyAjya che, e te khullI vAta che ane e viSe avalokana karI gayA chIe. vartamAnapatro vAMcanArAo jANe che ke AjakAla yurepamAM aneka vanaspatyAhArI sabhAo sthApita thatI jAya che. ane te sabhAo pustake ane hastapatraka dvArA vanaspatyAhAranI mahattAnuM samarthana kare che. AthI aneka yuropavAsIo mAMsAhArI maTI vanaspatyAhArIonI pArTImAM zAmila thavA lAgyA che. ane vanaspatine khorAkaja manuSyajAtine ucita che, e pakSane anusaranArAo pAzcAtya dezamAM vadhatA jAya che, Ama jyAre bIjA deze sudharavAnI lAIna upara AvatA jAya che, to pachI AryAvarta (hiMdustAna ) deza, ke je ahiMsApradhAna deza che, te dezanI prajAe te sutarAM mAMsAhArathI bilakula alaga rahevuM joIe che; emAMja kalyANasiddhi samAyelI che. vyAdhigrastasya mAraNaM niSedhatipracaNDarogAbhihataH pazurvA naro'thavA mArayituM na yuktH| kenoditaM prApsyati zaMsa mRtvA neto'pi ca prApsyati duHkhmugrm||13|| It is not proper to kill a being infected by horrible diseases whether it be a man or an animal. Who guarantees that, after death, he will obtain happiness and not be subjected to still more racking pain ? (13) 352,

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prakaraNa. ! SPIRITUAL LIGHT. vyAdhigrastane na mArI nAMkhave pracaMDa rogathI pIDAte pazu athavA manuSya mAro na joIe. keNa nizcaya karI batAve tema che ke-pIDAtA prANIne mArI nAMkhavAthI, te. marIne sukhavALI gati pAmaze ? athavA AthI paNa vadhAre duHkha nahi ja pAme ?" -13 hiMsakA api prANino na mAraNIyAHvyApAdanaM hiMsakavRttibhAjAmapi kSamaM netyavadhAraNIyam / loke zva-mArjAra-mayUra-gRdhrAdayo'GginaH kena bhavanti hinaaH||14 To kill even carnivorous animals cannot be considered proper. What creatures in this world, dogs, cats, peacocks, and vultures, are not preying upon others ? ( 14 ) hiMsaka prANuo na mAravA samajI rAkhavuM ke-hiMsakavRttivALA prANIo mArI nAkhavA, e vyAjabI nathI, kAraNa ke duniyAmAM kutarAM, bilADAM, mora, giddha vagere kayA prANIo hiMsaka nathI ? -14 bhAvArthakara prANIone mArI nAMkhavAthI tenAthI thatI hiMsA bacI jaze, evo khyAla bAMdhavo e TUMkI dRSTinuM pariNAma che. kaI paNa jIvane mAravAmAM potAnI cittavRtti kevI kaluSita thAya che, ene vicAra karatAM spaSTa jaNAI Avaze ke jIvahiMsA e cittakAluSyadvArA pApanuM ja kAraNa che. vastutaH saMsAramAM sarva prANIo koIne koI jIvanA hiMsaka bane ja che. kutare bilADAne mAranAra che, te bilADe uMdarane mAranAra che. mera sarpane mAranAra che, te sarSa bIjA jatuone mAranAra che. Ama dareka prANIo eka bIjAnI hiMsA karanAra che; hakIkata Ama hovA chatAM, hiMsaka prANIothI thatI hiMsA bacAvavAnA hetue teone mArI nAMkhavAne vicAra karavAmAM Ave, te e vicArane cheDe sarva . jIvone pralaya karI nAMkhavA sudhI kAM nahi pahoMce che. mATe evI uchuMbala kalpanAo karavAmAM buddhino upayoga kare na joIe. . . 859:

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adhyAtmatattvAlaka, trIjuMdssttvnto'pi sarpAdayo na hananIyA:bhayaGkarairvRzcika-dandazUkAdibhiH pariklezamadhizrito'pi / na mArayenApi ca tADayet tAn nAtra kazcit phalasiddhilezaH // 15 // A man, though he may suffer great pain from bites of dreadful scorpions and serpants, &c., should neither beat them, nor kill them, because by doing so he does not in the least accomplish his desired object ( diminution in their cruel nature ). ( 15 ) sarSa, viMchI vagerene na mAravA "bhayaMkara viMchI, sarpa vagerethI duHkha uThAvavAno samaya Ave, te paNa te prANione mAravA yA tADavA joIe nAha, kAraNa ke ema karavAmAM kaI jAtanI phalasiddhi thatI nathI. "--15 bhAvArtha mAnI ke sarSa yA anya keI jherIle prANa ApaNune DA, have e prANIne mAravAmAM kazo phAyado che khare, e vicAravuM joIe. ene tADana karavAthI je ene zikSA thatI hoya athavA ene mArI nAMkhavAthI bIjA jherIlA prANuo samajI jaIne pitAnI DesavAnI Adata cheDI detA hoya, te tema karavuM vyAjabI lekhAya. parantu ema banatuM nathI, te pachI tenI vyartha hiMsA zA mATe karavI joIe ? e prANI yadi buddhipUrvaka-samajIne ApaNane karaDyo hoya, te ApaNe enI sAthenuM pUrvajanmanuM vaira samajIne zAMti pakaDavI joIe che. agara ajJAnatAthI athavA tathAvidhasvabhAvavazAta karaDyo hoya, to tene liSTakamadhIna ane dayApAtra samajI tenA upara karUNAbuddhi utpanna karavI joIe che. matalaba ke eka rIte te ajJAnI prANIo mAravAne lAyaka nathI. hiMsA na sukRtAdihetuHna pApahetuH sukRtAya pApocchedAya vA prANivadhaH kadApi / kiM jAyate jIvitanAzaheturhAlAhalaM jIvitasampadAyai ? // 16 // 854

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31879. ] SPIRITUAL LIGHT. The slaughter of beings neither brings merit nor destroys sin. Can the deadly-poison (Halahal ) which destroys life, ever prolong it ? ( 16 ) Notes:-Animals afford good scope for reflection. We derive great pleasure in seeing the beautiful birds and beasts sparkling with animation. Every bird and every beast display qualities fitted to their wants. One would be amazed to see how tiny young birds and beasts adopt themselves to this external world and maintain their place amidst perpetually jarring interests. Ruskin says " There is in every animal's eye a dim image and a gleam of humanity, a flash of strange light through which their life looks out and up to our great mystery of command over them and claims the fellowship of the creature, if not of the Soul." Even some animals have organs more sensitive than many people have. Our thoughts, emotions and feelings touch and influence them more easily than many human beings. So we can do good to them by sending out our thoughts of love and sympathy to them. It would be very instructive and interesting to see how these dumb creatures appreciate our love and sympathy. How revolting and repugnant it is to think, that slaughter of such innocent, harmless and useful animals, for sacrificial purposes, in order to propitiate deities, for the attainment of personal gain and glory would tend to bring merit and destroy sin 11 What is the sin of Himsa ( injury ) cannot, under any circumstances and at all times, be changed into merit ( Ahimsa ). It cannot be justified by plausible grounds and deluding reasons. 355

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adhyAtmatattvAleAka. hisA puNyanuM kAraNa nathI-- # prANivadha pApane hetu che, ethI nahi, temaja tethI pApane uccheda thai je hAlAhala ( jhera ) vitane nAza rAkhanAra thai zake kharU? '--16 sukRtane utpanna karI zake zake nahi. dRSTAnta khulluM che ke karanAra che, te, vitane TakAvI [ trIjAM hiMsA to dharmo na bhavati ', dharmasvahiMsAprabhavaH, kathaM dad hiMsA AvirbhavitA kadApi ? / nAmbutaH samprabhavanti pArtha. rukSANa vanherjananaM labhante // 17 // Merits which accrue from nonn-injury can never accrue from injury. Lotuses which grow only in water can never have fire as their source. ( 17 ) hiMsAthI dharma thatA nathI-- " ahiMsAthI utpanna thanArA dharma hiMsAmAMthI utpanna thaI zakatA nathI. pANIthI utpanna thavAnA svabhAva dharAvanArAM kamalA agnimAMthI utpanna thaI zake nahi "--17 satyam / - atha satyavrataM kIrttayati-- idaM paraM teja iyaM parA zrIridaM paraM bhAgyamidaM mahattvam / azeSavizvezvaranamramaulinamaskRtaM satyamahAtrataM yat // 18 // This is the refulgent light. It is all surpassing wealth. It is the best fortune and real greatness; namely the great vow of truthfulness, adored by the humble heads of all sovereign kings. ( 18 ) 356

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3874. SPIRITUAL LIGHT. ..Truthfulness--The second requirement in practining Yama is the avoidance of falsehood. The words of one thoroughly pure in mind, speech and body surely become effective. There are various occasions when falsehoods without any benefit to the speaker are spoken. Misrepresentations, hypocrisy, pretentions, false eyidence, false measures and weights, false defamatory: reports, forging accounts and documents, betrayal of gross falsehoods degenerate the purity of soul and are condemned as sins by the Scriptures. The author rightly appeals to the reader to balance the advantages and disadvantages of falsehood in connection with monetary transactions, trade operations and other social functions. He earnestly appreciates the value of truth, and recommends its observance at any cost of wealth, loss of friendship and relationship, etc., all of them being transitory and perishing. He properly disallows truth unnecessarily causing injury to the minds of others. According to the tenets of Jainism rigid. observance of the Mahavrata of refraining from falsehood: is enjoined on Sadhus who are required to speak words which are only true but pleasing and beneficial and to refrain from speech which would tend to hurt the feelings of others without doing any good to them, while laymen are enjoined to refrain from speaking gross falsehood prompted by high expectations of social and worldly gain or by anger, malice, vengeance, perversion, etc.. Refraining from doing so. is highly essential as it concerns all the daily occusi 357

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adhyAtmatattvAlaka. sloga pations of life and is not confined to any particular act: only. satyavratanuM kIrtanache. " A pracaMDa teja che, A moTI lakSmI che, A utkRSTa bhAgya che ane A kharUM mahatva che, yuM ? samagra vizvanA adhIzvaranA namra mukuTathI pUjAyeluM satya mahAvrata. "--18 saSAphala-mRSAparAdhayorantarammRSodyate yat phalamAkalayya phalasya khalvasya mRSA''gasazca / astyantaraM kIDagavekSaNIyaM yuktA hi kAryeSu tulAsamA dhIH // 19 // : A man should examine the difference between falsehood and the object for the attainment of which it is uttered. Intellect in action should work like a balance. ( 19 ) Notes :-It is an imperative duty to maintain at all times and under all circumstances, the habit of righteousness and truth, for there is no virtue, independent of truth and no vice apart from falsehood. It sometimes happens that truth is not immediately re. cognised but it is sure to be recognised by judgment of true impartiality, while, on the other hand falsehood, fraud, dissimulation are liable to be condemned when detected by the keen eyes of sharp judgment. Truth helps us in withdrawing the curtains, in removing impediments, in destroying the sins brought on by falsehood. It is intellect which only requires to be guided into the proper channels to balance the advantanges of truth and disadvantages 358

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prakaraNa, ] SPIRITUAL LIGHT. of falsehood. The proper appreciation of truth necessitates the rigid training of the mind for it. A mind, untrained and unprepared for it, pollutes it. It is well remarked: "He who pours water into the muddy well, does but disturb the mud. "" mRSAvAda khelatAM siddhi tarapha daSTipAta-- " je phaLa upara najara rAkhI asatya khelavAmAM Ave che, te phUla ane mRSAvAdajanya aparAdhamAM ( pApamAM ) pharaka keTalA che ? te buddhithI vicAravuM joie. buddhi tulA ( trAnuDI ) samAna che ane dareka kAryoMmAM te buddhirUpa tulAthI tAla karavA, e buddhimAnAnuM karttavya che."-19 dhanopArjane'pi mRSAvAdo'nupayogI dhanArjanaM nyAyapathena samyagudyogato'zakyatayA ka Aha ? | Arambhato dhIratayA tu sahyA ApadyamAnAH pratikUlayogAH // 20 // Who says that wealth cannot be obtained in trades justly and honourably conducted? A man should bear with patience the obstacles which beset his path in the beginning. ( 20 ) Notes: It is a popular belief that deception, fraud, misrepresentation and tricks are necessary for achieving success in commercial purposes, but this kind of belief is wholly unfounded on rational basis. One though by such means gains success for the time being but he eventually becomes ruined. While, on the contrary one who rigidly follows the path of honesty and righteousness in the path of trade, is, in the end, sure to be blessed with eminent success and becomes able to amass a large fortune though, 359

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adhyAtmatatvAlaka * trIjuM in the beginning, he may have to encounter tremendous difficulties and troubles. satya belavAthI dhana kamAI zakAya che nyAyanA mArge barAbara udyoga karavAthI dhana meLavavuM azakya che, ema kaNa kahenAra che ? hA, eTaluM to jarUra che ke zarUAtamAM AvatA pratikUla saMyogo pairyathI sahana karI levA joIe."-20 satyavatI drauDhimarg- zAmyanti sarvANyapi dUSaNAni yathArthavAde pravijRmbhamANe / mRgezvare krIDati vAraNAnAM sambhAvanIyo hi kutaH pracAraH? // 21 // When the principle of truth fully develops in man, all his faults vanish in no time. It is quite impossible for elephants to roam where the lion sports. ( 91 ). satyavratanuM praDhAva yathArthavAda (satyavAda ) je barAbara daDhatA upara AvI gayo hoya, te tamAma do palAyana karI jAya che. jyAM siMha krIDA karI rahyo hoya, tyAM hAthIone pracAra kyAMthI hoI zake ?"--21 kIdRze'pyupadrave prApte nAsatyaM vadetprayAtu lakSmIH svajanA arAtIbhavantvakIrtiH prasarIsarItu / / adyaiva vA mRtyurupasthito'stu vadedasatyaM na tathApi dhIraH // 22 // - Wealth may be destroyed, relatives may become enemies, ill-fame may spread around, death may approach at this very moment, but a wise person will never tell a lie. ( 22 ) 860

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3101.1 SPIRITUAL LIGHT Notes :-- Rigid observance of truth is supremely essential for those who desire to advance on the path to Moksha. There are numerous examples illustrating the excellent results following from adherence to truth and bitter consequences of deviation from it. Vasu was the son of Abhichandra, king of the Mahal country. He ruled his kingdom with a high sense of morality and great impartiality. He was universally known as the truth-teller. His throne was supported by his righteousness and absolute fidelity to truth at a great height above the ground. Once upon a time a serious question about the interpretation of the word 'Aja' was brought before him by Parvata and Narada ( who were his co-students ) for solution. Parvata interpreted the word Aja, to be a goat, while Narada contradicted the interpretation and reminded him of the true meaning as grain, once interpreted by their spiritual teacher. So they agreed to refer the matter to the king and abide by his decision. The king being influenced by the mother of Parvata gave the word a double signification in order to satisfy both the parties. He said, it might mean both goat or grain. So his throne fell to the ground and he was hurled down on the ground and became a denizen of hell in the next birth. Yudhishtira, the eldest son of Pandu, who had gained great reputation as the only man who always spoke the truth, the whole truth and nothing but ...361

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A yAtmatatvAlaka truth suffered, also for such equivoca tions, here as well as in the next world. game tevA kacchamAM paNa asatya na bolavuM lakSmI cAlI jAo, kuTuMbavarga zatru banI jAo, akIrtine pracAra thAo athavA te Ajeja maraNa prApta thAo, te paNa dhIre banIne asatya bolavuM na joIe."--22 ki sarvamapi yathArtha vAcyam ?yataH pariklezamupaiti janturbhASeta satyAmapi tAM giraM na / pRSTo'pi jalpena kadApi marmAvit karkazaM vairanivandhanaM ca // 23 // A person should not speak even truth if it casuses pain to another. Even when asked he should ever refrain from uttering harsh words which generate ill-feeling. ( 28 ). zuM badhuM yathArtha ja belavuM-- - "je belavAthI jIvavadhanuM pariNAma AvatuM heya, athavA bIjAnA - hRdayamAM duHkha upajavAne prasaMga Ava hoya, tevuM sAcuM paNa na bolavuM joIe. koInA pUchayA chatAM paNa evuM na belavuM joIe ke je karkaza heya, bIjAnA marmane viMdhI nAkhanAruM thatuM hoya ane vaira-viredhane utpanna karanAruM banatuM heya."--23 bhAvArtha. manusmRtimAM paNa kahyuM che ke - 7. " satyaM brUyAt priyaM brUyAd na brUyAt satyamapriyam / ( ki nAmRta gUMthAt gNa dharma sanAtanaH " me 120 || (cetho adhyAya.)

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prakaraNa ] SPIRITUAL LIGHT. arthAta-satya belavuM, priya belavuM, paraMtu satya heI karIne paNa apriya na bolavuM, temaja priya che ane asatya na besavuM. mahAbhAratamAM tyAM sudhI kahyuM che ke je ayathArtha belavAthI bIjAnuM bhaluM thatuM hoya, prANio maratAM bacatAM hoya, te te asabhUta vacana paNa satya che; ane je yathArtha vacanathI prANInI hiMsA thatI hoya, te te satyavacana paNa asatya che. juo te lepha * phaoNDA ma catra trALanAM bALarakSaT. anRtaM tatra satyaM syAt satyamapyanRtaM bhavet " // ... ( bahupAkhyAna che. - dazakralika sUtramAM ema paNa kahyuM che ke-kANane kAraNe, AMdhabAne AMdhaLe kahevAthI tene duHkha utpanna thatuM hovAne lIdhe tevuM vacana belavuM nahi. AcArAMga sUtramAM evI matalabavALuM kathana che ke kaI sAdhune pUche ke- pazuo kaI tarapha gayA ?' te te vakhate sAdhu te bAbatane jANatA heI karIne paNa maunaja dhAraNa kare. kadAca mana dhAraNa karavAthI kaI rIte chUTakAre na thato hoya ane javAba ApavAnuM jarUranuM jaNAtuM hoya, te te samaye sAdhu jANuta chate paNa " huM nathI jANate" ema kahe. juo ! te pATha"tulisa kahejha ghA no jJAti paST". (bIje zrutaska, trIjuM adhyayana, trIjo uddeza.) jena sUtrakRtAMga sUtramAM ( prathama zrutaskandhanA 8 mA adhyayananI 19 mI gAthAnI vRttimAM ) paNa kahyuM che ke " ahiMsAne mATe meM mRge joyA nathI " ema je asadbhUta kahevuM te doSane mATe nathI .... " A badhA uparathI e rahasya nikaLe che ke "saddha hitaM satya -arthAta teja vacana satya che ke je prANune ahitakArI nathI. * " taheva vA vALA paMf imtti vA. vAhi vAvi rogitti teNaM coratti no vae " // . | (sAtamuM adhyayana. ) 363

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adhyAtmatattvAleAka. satyavAdino'bhiSTauti punanti te svIyapadAravindeH pRthvItalaM sundarabhAgadhayAH / manovacobhUSanaceSTitAni spRzanti nAsatyaviSaM yakeSAm ||24|| Those persons of enviable fortune whose mind, speech and actions are not contaminated with the poison of falsehood, really purify the earth, with the prints of their lotus-like feet. ( 24 ) [ alloy satyavAdione stave che. " te sundarabhAgyavALA kharekhara potAnAM caraNakamalA vaDe pRthvItalane pavitra kare che ke jeenAM mana, vacana, zarIrAnI ceSTAone asatya35 viSano sparza thato nathI, " - 24. " duSTAduSTavacanAnAM pratyakSaM phalaM darzayati pluSTo'pyaho ! prajvalitAgninA draH sAndrIbhaved, durvacasA na lokaH / vAk sUnRtA yaM tanute pramodaM na candanaM taM na ca ratnamAlA ||25|| Notes : It is really wonderful that a tree even though burnt down by blazing fire, puts forth new foliage, but the wound made by cruel words never heals. Neither sandal paste nor a necklace of jewels is able to give that pleasure which truthful speech gives. ( 25 ) Fair words hurt never a bone, But foul words break many a one. Apt words have power to suage, The tumours of a troubled mind. 364 Milton.

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prakaraNa.] SPIRITUAL LIGHT. Never use a word that may offend a chaste ear. Moral Maxim. Speak but little, and let that little be the truth. Shakespeare. duSTAduchavacanenuM pariNAma ' " jvalaMta agnivaDe baLelo vRkSa pAcho puSpa-phalAdithI saghana banI jAya che, paraMtu duSTa vacane vaDe mANasanA hRdayamAM paDele ghA rUjhAto nathI. satya vANI je Ananda upajAve che, te Ananda candana ke ratnonI mALA upajAvatI nathI. "--25 mRSAvAdaH kathaM sevitavyaH ?vinazvarI zrIzcapalAzca bhogAH svArthaikabaddhAH svajanAH smgraaH| ato mRSAvAda upAsanIyaH kimarthameSA sudhiyAM manISA // 26 // : For what earthly purpose, should a man resort to falsehood, when the wealth is transitory, the objects of pleasure are evanescent and all the relatives are engrossed in seeking self-interest ? This is the way the wise think. ( 26 ) mRSAvAda zA mATe sevA?-- "lakSmI vinazvara che, bhege capala che ane badhe svajanavarga matalabI che, to pachI zA mATe kene mATe mRSAvAda sevavo joIe ? Ama sajajanonI mAnyatA hoya che."--26 asatyadoSAnAhaapratyayaM yad vitanoti loke durvAsanAnAM dadate nivAsam / doSAn prasUte prabalAn krameNa tad dharmazIlo na vadatyasatyam // 27 // A religious minded person does not speak false 369 47.

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* adhyAtmatatvAka. [ trIjuMhood which creates (listrust among people, which produces wicked desires in the mind and which gives rise to powerful sins one after another. ( 27 ) asatyathI thatI kharAbI - "asatya lekamAM avizvAsane phelAve che, asatya durvAsanAone avakAza Ape che ane asatya dhIre dhIre maheTA deSone janma Ape che, e mATe dharmazIla manuSya asatya bela nathI."--27 satyama gatimA- vratAni zeSANi vadantyahiMsAsarovare pAlisamAni dhIrAH / satyasya bhaGge sati pAlibhaGgAdanagelaM tat khalu viplaveta // 28 // When wise persons believe all other vows to be embankments of the lake of non-injury, swerving from the vow of truthfulness, is pulling down the bank and then the waters ( of non-injury ) flow unchecked. ( 28 ) satyabhagathI ahiMsAbhaMga zAstrakAroe satya vagere vratone ahiMsArUpa sarovaranI pALa tarIke batAvyAM che. A uparathI samajI zakAya che ke satyavratano bhaMga thayethI ahiMsArUpa sarovaranI pALa tUTI jAya che, ane ethI ahiMsArU5 jaLa arkhalita vahI javA mAMDe che."--28 866

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3379. SPIRITUAL LIGHT. acauryam / Bureadaagalega - svamanyadIyaM haratA'dhamena dattaH svadharmopavane pradAhaH / / hRtaM dhanaM svAsthyasukhaM na sUte tasmAt pribhrssttmitstto'pi||29|| A vile person who robs another of his wealth, burns the garden of his own religious merits by doing so. The stolen wealth does not allow a man to enjoy it with ease; he is thus deprived of happiness here as well as in the next world. ( 29 ) Asteya ( abstention from theft ). Asteya means not coveting of another's property through the actions of one's mind, speech or body. A Sadhu does not take anything without the permission of the owner and that too only necessary things for the maintenance of his body, allowed by the holy scriptures and by the Spiritual Guru. A layman should refrain from theft, i. e., taking of the property without the consent of the owner and from acts furthering such intent such as smuggling and supplying the enemies with goods in times of war, using false weights and measures, counterfeiting, adulteration, extortion, robbery and dacoity, etc.. The practice of theft leads to moral degeneration. The doer without the sense of responsibility launches into such acts which would bring on him shame, infamy, loss of riches, untrustworthiness, etc.. 367

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adhyAtmatatvaloka [ trIjuM The author rightly condemns such a heinous practice. One who steals or misappropriates property of others, never becomes happy. He constantly suffers under anxiety, fear, and threatenings of authorities. He causes pain to all the members of the family whose property is stolen or in whose neighbourhood he resides, because property is the fundamental and vital basis of social life. Again, such a person cannot make any progress in spiritual development, so that he becomes a loser in this as well as in the next world. asteyavrata " bIjAnA dravyane haraNa karatA adhama manuSya kharekhara potAnA dharmarUpa bagIcAmAM Aga saLagAvI mUkI che; e sivAya haraNa kareluM dhana sukhethI bhogavI zakAtuM nathI, e mATe corI karavI e ubhayabhraSTa thavA barAbara che; eTale ke corI karanArane A jindagImAM sukha nahi ane paralokamAM sadgati nahi."--29 steyadoSAnAhadaridratA-durbhagatA-zarIracchedAdikaM steyaphalaM vilokya / tatra pravRttivyasanaM samujjhet, yukto grahItuM na tRnno'pypRssttvaa||30|| Seeing that poverty, bad luck, mutilation of body, &c., are the fruit of theft, a person should give up this habit, even a blade of grass should not be touched without permission. ( 30 ) Notes :-Verse 30. The story of Nagadatta, a wealthy gentleman of Varanasi ( Benares ) illustrates well the fruits which one strictly observant of the vow ( Adattadana Vira 868

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* 313781. I SPIRITUAL LIGHT. manavratta ) of keeping aloof from taking any kind of property which does not belong to him, without the permission of the owner. Nagadatta was the son of Dhanadatta ; he received sound education in his childhood. Being in the constant society of a Jain ascetic, his mind began to withdraw from worldly affairs. Among other vows he strictly observed the above vow. Once upon a time while passing on the road he was seen by Nagavasu, a daughter of the leading merchant of the city. She being enamoured of him, resolved to take him as her husband. She communicated her wish to her father, who thereupon, after negotiating with the father of Nagdatta, settled the betrothal. The chief police officer (Kotval) also advanced his proposals for the bride to the leading merchant, (who declined to break the promise ) but could not succeed. So he brooded vengeance against Nagadatta. Once upon a time the king lost his ear-ornament ( Kundala ) on the path near the Jain Temple, where Nagadatta was going for worship. He saw the ornament on the road but did not take it in rigid observance of his above-said vow. He then returned to the temple and stood as usual in the contemplative posture. The police-officer, while passing by the road, found the ornament. When in the temple he accidently saw Nagadatta, the idea of bitter revenge crossed his mind. He stealthily put the ornament in the ear of Nagadatta and arrested him and brought him before the king, who sentenced him to death. The bride when she saw him being taken to the gallows, vowed to stand 369

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adhyAtmatattvAlAka. [ trIjuM . in the contemplative posture until the release of her fiance. All attempts and processes to hang Nagadatta proved unsuccessful. The rigid observance of the above vow and his unflinching faith in religion turned the gallows into a splendid and gorgeous throne. The blows of the sword inflicted on Nagadatta by the police-officer, were turned into garlands of flowers. The king on hearing this came to that place and apologised and brought Nagadatta in the city on an elephant with full pomp and grandeur and condemned the police-officer to death. Nagadatta being melted with the pity successfully submitted his humble prayers to the king to save the policeofficer's life. He then married Nagavasu and enjoyed a happy unsullied life with her. Such is the potent influence of close adherence to the third vow. cArInAM kaLA nirdhanatA, durbhAgyatA, zarIranA cerInAM phaLa upara dRSTi karIne tenuM avayavAnA cheda, e vagere vyasana cheDI devuM; pUchyA vinA ( anumati vagara ) khIjAtI tRNu sarakhI cIja levI, e paNa geravyAjakhI che. "-30 66 na kazcit stenaH sAnandIbhavati adyApi no dRSTamidaM zrutaM vA yat steyamAlambitavAn manuSyaH / prabhUtamAnandamapetazaGkamabhukta koTIzvaratAM prapadya // 31 // Uptil now, we have neither seen nor heard that a man has, by theft, become a millionaire and enjoyed great happiness without a lurking sense of fear. ( 31 ) 370

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prakaraNa. ] cAra sukhI na hoya-- Aja sudhImAM e dekhyuM tema sAMbhaLyuM nathI ke cerInuM AlaMbana lenAra manuSye kATIdhvaja banIne niHza MkapaNe khUba Ananda anubhavyeA hAya. 31 SPIRITUAL LIGHT. 64 stenAn paridevayate- cauryapApamadhiSThito'sti svAsthyaM paraM hAritavAn na, kintu / dhRtiM ca dhairye ca matiM ca samyag janmAntaraM cApi sa hiinbhaagyH|| 32 // Not only does the unfortunate man who has ascended the tree of theft lose complete peace of mind but also steadiness, patience and discrimination in the next world. ( 32 ) cArI karanAra pUrNa du:khI-- " je, cerIrUpa pApanA vRkSa upara caDhI beTho che, te pAtAnA svAsthyaneja phkata khAi eDo che, ema nathI, parantu te durbhAgI sthiratA, dhIratA, viveka ane bhaviSyanI sadgatine paNa hArI gayA che."--kara hiMsAtospi caurya vibhISaNamyo mAryate'sau kSaNameka eva prApnoti duHkhaM draviNe hRte tu / saputrapautro'pyupayAti yAvajjIvaM vicintyeti jahAtu cauryam // 33 // A man, who is murdered, suffers pain alone and that too for a moment, but with the deprivation of wealth a man suffers during his whole life and along with his sons and grandsons. The habit of stealing, therefore should be given up. ( 38 ) hiMsAthI paNa cArI vadhu bhayaMkara-- " je prANIne mAravAmAM Ave che, te prANI ekaleAja, vaLI kSaNamAtraja du:kha bhogave che, paNa jenuM dhana lUMTI levAmAM Ave che, 371

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adhyAtmatattvAlaka, [trIjuMte pitAnAM bALabaccAM ane strI vagere parivAyuta, jindagI pata duHkha bhogave che ema samajIne corI tyajI devI."--33 cauryAcauryayonindAstutIsteyapravRttiH khalu nIcakAryamasteyavRttiH purussaarthmaargH| vizuddhahastasya ca sAdhuvAdaH zAmyantyanAzca paratra nAkam // 34 // The habit of stealing is base indeed ; while non-stealing is the path of right action ( the end of human life ). The man whose hands are unstained with sin is praised. His difficulties, if any, are overcome and he obtains heaven after death. ( 34 ) cArInA viSayamAM chevaTa- "cerIne vyavasAya kharekhara nIca kAma che ane corIthI vegaLA rahIne je vyavasAya karavo e purUSArthane mArga che. jenA hAtha cokhA che, tene mATe sarvatra sAdhuvAda che, ane tene AvelA upadrava turata zAta thaI jAya che tathA tene paralokamAM svarga prApta thAya che."-34 brahmacaryam / brahmacaryaspRhAyasmin pradIpe zalabhanti doSA yasmin sudhAMzau paritApazAntiH / yasmin samudre guNaratnabhUtistad brahma ko na spRhayet scetaaH?||35|| What knowing persons would not care for celibacy which like a lamp burns down all faults, which like the moon alleviates mental agonies, and which like the ocean produces the jewels of virtue, (3OM ) 372

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uzgl. ] . SPIRITUAL LIGHT. Brahmacharya. Brahmacharya means abstaining from sexual passion and intercourse in all places and at all times, in mind, speech and body. Rigid practice of this virtue by a sadhu means entire abandonment of sexual appetites. A layman is forbidden to commit adultery actual or in thought by refraining from indulging in sexual intercourse with women other than his own wife or unmarried girl or a widow, from cherishing ardent immoral love for others or by using indecent gestures and words exciting lust or using stimulants for the same purpose. Brahmacharya is the foundation of the Grahasthashrama-the householder's stage. The influence of its preservation cannot be too much emphasised. If a man has preserved his own life-fluid, he would not generally remain a physical wreck. Now-a-days we generally find even youths in weak health, and tender-framed skeletons ; the reason of their physical debility is that on account of their company and various other circumstances of civilized life, they have found it very difficult to preserve their virility. Some young men, through the influence of their bad companions, indulge in various types of bad habits ultimately injurious and decreasing their vital stamina. Hence, they are quite unable to feel the . XL 373

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adhyAtmatattvAlaka. [ alloja joys and pleasures of their sweet home, and they, through their own ignorance and foolish unnatural acts, hurl themselves down in the abyss of misery, pain and misfortune. Contrasted with the well-preserved men, who enjoy each and every moment of their existence, they are completely wretched and miserable. The wellpreserved youths are buoyant, cheerful, optimistic, robust and powerful. They truly enjoy what it is to live and exist. They are not easily fatigued in their undertakings and in the end it is they only who prosper and enjoy this world. While the other weak party is coy, shy, effiminate, pessimistic, cheerless, unable to possess the enduring power, quite unfit to move themselves in this time of keen competition and as it were carrying their life-time half dead, and full of pain and misery. It is the duty, even of householders to preserve the seminal fluid. They are also required by the skastras to observe strict rule of partial celibacy. This practice is carried lifelong by some and in consequence they achieve very remarkable success in the world. It is not impossible to be practised, if one is determined to do it. If one is desirous of preserving his Virya, he should particularly pay attention to his diet. His diet should be simple, his bed little rough, and his thoughts pure and holy, and if he successfully carries out his resolution, he is sure to taste the sweet fruits of his persistent efforts. 374

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prakaraNa. SPIRITUAL LIGHT. Man is very careful about his money and property, but it is a very lamentable fact that he is not very painstaking to preserve his life-fluid, his all-in-all Virya. He should try to avoid the company and passionate thoughts of the fair sex and should thoroughly devote his heart and soul to some good spiritual development and social progress. The author rightly appreciates the advantages of the practice of celibacy and chastity and condemning the evil results of immoral and vicious habits. The cultivation of this virtue brings on supreme spiritual lustre and helps the acquisition of worldly gain and commands high respect even from the great god Indra and tends to the success of the mantras and gives fresh blood and invigorating energy to the body by the preservation of vital fluid and assists in the formation of right conduct, strengthens the powers of discrimination and advances social status and blesses one with celestial abode. The author rightly condemns the association with prostitutes full of hypocrisy, dissimulation, ever ready to associate with men affected with dangerous diseases. Even their soft dalliance with starry eyes and flowery smiles, destroys all manly energy, good sense and discrimination, ultimately resulting in misfortunes and calamities. thAya-- " je brahmacarya rUpa pradIpamAM badhA deSA pata MgiyAnuM anukaraNa kare 375

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adhyAtmatatvaloka, | trIjuMche, je brahmacaryarUpa candra rahete sarva sattApa zAnta thaI jAya che ane je brahmacaryarU5 samudramAM aneka guNarUpa ratna nipaje che, te brahmacaryane keNa sahadaya na cAhe ?"-35 brahmacarya stautiyasmin dineze paritapyamAna upadravadhvAnta upaiti nAzam / iSTArthasampAdanakalpavRkSe'smin brahmacarye sudhiyo yateran // 36 // Wise persons should try to observe the vow of celibacy which like the sun shining with full lustre destroys the darkness of various kinds of calamities and which, like the wish-yielding tree, gives the desired objects. ( 36 ) Notes :-Sudarshana, a leading citizen, rigidly observed chastity. Unfortunately he was condemned to the gallows. By the force of chastity and purity of conduct the gallows were turned into a superb throne. The king who passed the sentence reverently came before him and brought him back to the city on the elephant with full pomp and unbounded respect. All the deities praised his excellent virtue. Sita who was thoroughly chaste and who did not yield to the temptations offered by Ravana tided over all difficulties and troubles by the power of her virtuous conduct. brahmacaryanuM mahatvanuM che je brahmacaryarUpa sUryanA tApa AgaLa upadravarUpa andhakAra nAza pAmI jAya che, te-abhISTa vastuone prApta karAvavAmAM kalpavRkSa samAnabrahmacaryane mATe buddhimAnoe prayatna rAkhavo joIe." -36

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prakaraNuM.] SPIRITUAL LIGHT. vyAkhyA rahmaLa jaLamiti traNa -arthAta AtmasvarUpamAM vicaravuM-ramavuM e brahmacarya che. A hada sudhI pahoMcavAne mATe vIryanirodhanI prathama agatya che. e mATe vIryaniSedhane paNa brahmacarya nAma ApyuM che. brahmacaryanA be vibhAge che. eka sAdhunuM brahmacarya ane bIjuM gRhasthanuM brahmacarya. sAdhune mATe te sarvastrIviramaNarUpa mahada brahmacarya che, ane gRhasthane mATe svastrIsaMtoSarUpa ladhu (dezataH ) brahmacarya che. jeone AtmonnatinI prabaLa AkAMkSA hoya che teo vivAha karyA vagaraja saMnyasta thaIne munidharmanI ArAdhanA kare che. ane e raste teo zIdhra Atmasiddhi saMpAdana karI zake che. ahIM koI kadAca ema kahevA mAMge ke " putraDha vinatti sva naiva = naiva 2 " - putrarahitane koI sArI gati yA svarga maLatuM nathI te e kathana nitAnta ayukta che. karmavAdanA siddhAto samajanArA AvAM kathanane pramattapralapita mAne che. manusmRtikAra te e kathananuM khaMDana karatAM kahe che ke" anekAni sahasrANi kumArabrahmacAriNAm / divaM gatAni viprANAmakRtvA kulasantatim " // : (pAMcame adhyAya, 15 zleka) - aneka sahastra avivAhita-brahmacArI brAhmaNaputro kulasaMtati karyA vagara svargamAM gayA." A uparathI e niHsaMdeha vAta che ke sarvathA brahmacaryanuM pAlana karavuM e sahuthI zreSTha mArga che. sAdhu-mahAtmAo A zreSTha brahmacaryanA adhikArI che. Ama chatAM paNa sAdhu je pitAnA dharmathI bhraSTa thAya, te tene mATe manusmRtimAM kahyuM che ke 377

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adhyAtmatatvoka 1 jhIlatuM " tharA pratrAto mUtA punaH veta maithunanuM ! urvazALa vijhAya jAyate kRmiH " (19 me adhyAya ), "je pravajyA laIne punaH maithunamAM pravarte che te sATha hajAra varSo sudhI viSkAmAM kIDe thAya che. " *" sAdhunA nAmathI oLakhAtA keTalAka evuM gupta durAcaraNa seve che ke teo "svayaM nA TuramAno nArAyanti gharAnAe vAkyane caritArtha kare che. sarahadayavALI sadhavA yA vidhavAne mIThAM mIThAM vacanathI mohita karI tene adharmanA kuvAmAM nAMkhe che. AvA munipizAcathI strIoe bahuja sAvadhAna rahevAnI jarUra che. ahIM kadAca keTalAkane evI zaMkA ubhave ke badhA yadi brahmacArI thaI jaze te pachI saMsArasaMtati zI rIte cAlaze? paraMtu A kathanamAM kaMi vajUda nathI. yAda rAkhavuM ke kudaratathI virUddha kaMI banatuM nathI. kudaratanA kAnUna pramANe saMsArano pravAha eka sarakho sadA vaheto rahe che. manuSya potAnI sthiti samajavI joIe ke mAre kaye raste gati karavI. eka manuSya yadi uccabhAvanAbalAta sarvathA. brahmacArI bane, te zuM enI jema badhA mANaso brahmacArI banI javAnA hatA kharA ke ? eka mANase kApaDano vepAra zarU karyo, te ethI zuM badhA kApaDIyA thaI jAya kharA ke ? eka manuSya vakIlAMtane dhadho uThAvyA, te enI jema badhA mANase zuM vakIla banI jAya kharA ke ? nahi, kadApi nahi. e ja pramANe eka, pAMca, pacAza ke - hajAre brahmacArI thatAM sarva janasamAja brahmacArI thaI jAya, evI AzaMkA karavAnI hoyaja nahi. brahmacaryasya gauravamsiMhAsane copavizan surendraH pravandate yAn shucibhktinmrH| te brahmacaryavratabaddhacittA manasvino maryabhuvAM jayanti // 37 // 878

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prakaraNa ] SPIRITUAL LIGHT. These high-minded persons who are intent upon observing the vow of celibacy ( in mind, speech and body. ) and to whom Indra, the Lord of the gods, humble with pure devotion, bows down, while taking his seat on the throne, are always victorious among mortals. ( 37 ). brahmacaryanuM gaurava - jeone svarga purIne samrATa-Indra paNa potAnA siMhAsana upara besavA jate pavitra bhaktithI nagna thaIne namaskAra kare che, tebrahmacaryavratamAM draDhacittavALA mahApurUSa mRtyulekamAM jayavanta che."-37 brahmacaryasyotkarSaHphalanti mantrA vahate ca kIrtiradhyAsate sanidhimapyamAH / yasmin sati prasphuritaprabhAve tad brahmacarya suvicaarlbhym||38|| Celibacy, by means of which the sacred Mantras fructify, the fame spreads over the Earth and even the immortals honour the chaste persons with their presence, is attained only by good thoughts. ( 38 ) brahmacaryane utkarSa- " pradIptaprabhAvavALuM je brahmacarya rahete mancane jApa phaLe che, kIrti sarvataH phelAya che ane devatAo sahAme upasthita thAya che, te brahmacarya savicArenI satata zreNIthI meLavI zakAya che."--38 brahmacaryasya prAbalyamasthnAM prabhUtaM balamarpayantaM raktapravAhaM pravikAsayantam / mukhe pratApAruNatAM dadhAnaM na kaH sudhIbrahmayamaM surakSet ? // 39 // Who will not honourably observe the vow of

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adhyAtmatattvAle ka. [ trIjuM chastity which gives immeasurable strength to the bones, which develops the corpuscles of blood and which imparts the glow of vigour to the face? (39) yahAca tu prANatya-- hADakAMomAM jabaradasta zaktine arpaNa karanAra, lehIne khUba vikasita banAvanAra ane mukhamAM pratApanI lAlimA bharI denAra, evA brahmacarya tu kANu DAhyo mANasa saMrakSaNa na kare ? "--39 66 brahmacarya prazaMsati na taM zaratparva himAMzurociH prahAdamutpAdayituM kSameta / na taM rasaM divyaphalAni cApi hArda rasaM brahma yamAtanoti // 40 // Neither the autumnal full moon nor the celestial fruits are able to give that pleasure and satisfaction which chastity bestows. ( 40 ) brahmacaryanI zlAghA-- " te AhvAdane ApavA zaraRtunA candranI kiraNA paNu azakta ane te rasane ApavA svargIya kLe paNa asamartha che, ke je AhvAda ane je rasane brahmacarya ApI zake che."--40 brahmacaryasya mahodayatvamAvedayati yat prANabhUtaM munidharmalakSmyA hetuH parabrahmaNi yacca yasmAt / niryAti medhA taTinIva zailAt tat pAlayan brahma na pUjyate kaiH ? // karai // What human being observing the vow of chastity is not worshipped by men. Celibacy which is the essence of the wealth of the saintly character which, is the cause of unity with the supreme spirit and 380 .

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prakaraNa: ] SPIRITUAL LIGHT. which is the source of intellectual lustre just as a mountain is that of a river ? ( 41 ) brahmacaryanA mahAya-- re je, cAritradharUpa lakSmInA prANarUpa che, je parabrahmanu ( meAkSanuM) sAdhana che ane jemAMthI sasavivekazAlinI prajJA, parvatamAMthI nadInI jema nikaLe che, te brahmacaryane pAlana karatA manuSya kAnAthI na pUjAya ? '--41 .. abrahmaNi na pravarttata - iha pratiSThA ca paratra ca svaryasmAdado brahma vihAya mArgam / ApAtamAtre ramaNIyamante kimpAkavad dAruNamAzrayenna // 42 // A man should not give up the path of celibacy which secures fame in this world and heaven in the next, and resort to such a wicked path which is fascinating in the beginning but bitter in the end like the fruits of Kimpak. ( 49 ) brahmacaryavirUddha na vartavuM-- A leAkamAM pratiSThA ane paraleAkamAM svarga jenAthI maLe che, te brahmacaryanA tyAga karI tevI pravRtti na rAkhavI joie, ke je pravRtti ki pAkaLanI jema zarUAtamAM mIThI-sundara lAgavA chatAM antamAM bhAre anartha upajAvanArI thAya che."--42 r akaSTasAdhyaM brahmacaryam dehe tapasyeva na tApaheturheturna vA bhaktiriva zramasya / svabhAvasiddho manasaH pavitrIbhAve sthito brahmayamazcakAsti // 43 // Celibacy does not emaciate the body like religious austerities nor does it subject it to exertion as 381 49

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adhyAtmatattvAlaka. devotion. The Yama of celibacy appears to the best advantage with the attainment by mind of its inherent purity. ( 43 ) brahmacarya pALavAmAM lagAre kaSTa nathI " tapasyAmAM jema saMtApa anubhavAya che, tema brahmacaryamAM sattApa thatuM nathI. bhakti-sevA karavAmAM jema parizrama anubhavAya che, tema brahmacaryamAM parizramanuM nAma hetuM nathI. aeva samajI zakAya che ke brahmacarya, svabhAvasiddha eTale ke jIvAtmAnA svabhAvane anusaratI vastu che. AvI rIte mananI pavitratAnA AdhAra upara raheluM brahmacarya kharekhara jIvananI aMdara bahu ajavALuM pADe che."-43 * sarvathA brahmacarya pAlayitumazaktAna gRhasthAnuddizya nirvaktiparikSamante gRhamedhinastu na sarvathAbrahmamahAvratAya / tad dezato brahmaNi te yateran svadAratuSTAH prdaarvrjaaH||44|| Householders cannot always and wholly observe the great vow of celibacy (in mind, speech and body ), therefore they should try to observe it partially by being faithful to their wives, &c., avoiding the contact of other women ( the scriptural texts prescribe continence in all modes of life for the ascetics ). ( 44 ) gRhasthanuM brahmacarya-- "gRhastha leke gRhasthasthitimAM pUrNa brahmacarya pALI zake nahi, e mATe teoe dezataH brahmacarya pALavuM joIe. parastrIne tyAga karIne svastrImAM santuSTa rahevuM, e dezataH brahmacarya che."-44 kyAkhyA, brahAcaryanuM rakSaNa brahmacaryanA virodhI sogothI dUra rahevAmAM 882,

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prakaraNa ] SPIRITUAL LIGHT. thaI zake che. sAdhu lekene mATe te sarvathA brahmacarya pALavAnuM che, e te prasiddha vAta che, ane e mATe te sAdhuone strIsaMgIne saMga karavAnuM paNa niSedhyuM che; paraMtu gRhasthAne mATe paNa brahmacaryathI calita karAvanAra saMyogathI dUra rahevAnuM vidhAna che. juo ! manusmRtimAM " mAtrA svasnA duhitrA vA na viviktA''sano bhavet / balavAnindriyagrAmo vidvAMsamApa karSati " // ( bIjo adhyAya ) A kathI pharamAvyuM che ke "mAtA, bahena ane putrI sAthe ekAntamAM rahevuM nahi, kemake Indriya bahu baLavAna che ane te vidvAnane paNa cakkaramAM nAkhe che. " A zlokathI mAtA, bahena ane putrI sAthe paNa ekAMtavAsa niSedhavAmAM Avyo, te pachI anya strI sAthe ekAntavAsa sutarAM niSiddha thAya che, ekAtavAsarUpa bhujaMganA sahavAsamAM brahmacaryarUpa dUdha sahIsalAmata rahI zake, e kaThinatAbhareluM che. brahmacaryanI rakSA mATe mithunanAM ATha aMge varjavAnI jarUra che. dakSasmRtimAM kahyuM che ke . " brahmacarya sadA rakSed aSTadhA rakSaNaM pRthak / - smaraNaM kIrtana keli: prekSaNaM guhyabhASaNam // " saMkalpo'dhyavasAyazca kriyAnivRttirava ca / / itamaithunamawAM pravRtti manISiAH " | (adhyAya ) mithuna ATha prakAranuM che-smaraNa, kIrtana, krIDA, jevuM, guhya bhASaNa, saMkalpa, adhyavasAya ane kupravRtti. " - A maithunanAM ATha aMgethI dUra rahevAmAM ja brahmacaryanuM pAlana thaI zake che. e joI gayA chIe ke gRhasthane mATe dezataH brahmacarya pALavAnI anujJA che, arthAta gRhasthone dharma che ke teoe svadArasatiSI thavuM jue, bIjA prakaraNamAM 228 mA pRSThanI aMdara "jInAM strILinAM saM" e bhAgavatane zloka, 888

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adhyAtmatattvAlAka. Bellag-k joie. parantu eTalu yAda rahe ke svasrImAM atyAsakta rahevuM e paNa gRhasthadha mAM kSati paheAMcADanAra che. paradAranA tyAga karavA uparAMta svasrInI sAthe paNa maryAdApUrvaka vyavahAra rAkhavA joie. svasrI sAthe ayeAgya ane aniyamita vartana rAkhavuM, teNInI rajasvalA, sagarbhA ane vyAdhigrasta sthitinA vicAra karyAM vagara teNInI tarapha dhasavu ane jabaradastIthI teNIne potAnI icchA tarapha doravI, e badhuM gRhasthadharmocita brahmacaryanA zikharathI skhalita thavA barAbara che. to mAryAmuveyAta " e bhAvaprakAzanuM vAkya che, ane te ema zikhave che ke gRhasthAe RtukALamAM strInA samAgama karavA. rajasvaLA strIne RtusrAva thayAnA divasathI soLa rAtri sudhInA kALane RtukALa kahevAmAM Ave che. strIne garbha rahevAne paNa A samaya che. parantu strIne RtustrAva jyAM sudhI thatA rahe, tyAM sudhI teNIne samAgama karavA nahi. strIne je divasathI garbha rahe, te divasathI laine, saMtApatti thAya ane te saMtAna dhAvaNa cheDIne kheArAka khAvAnI zarUAta kare, tyAM sudhI purUSa strIne samAgama karavA nahi. A samaya lagabhaga aDhAra mahInA jeTalA thAya che. bALaka dhAvaNa cheADI khArAka levAnI zarUAta kare che, te vakhate paNa strInA zarIramAM kamajorI rahelI heAya che, eTale tyAM sudhI paNa strI tandurasta heAtI nathI, e mATe kharI rIte te garbhAdhAnanA divasathI laine jyAM sudhI strInuM zarIra svastha na thAya, tyAM sudhI purUSe sarvathA brahmacarya pALavuM joie. A uparathI samajI zakAya che ke strInA garbhAdhAnanA divasathI laine lagabhaga aDhI varSa sudhI brahmacarya pALavAnI purUSane agatya che. strI-purUSe ekAdazI, caturdazI, amAvAsyA, pUrNimA, dvitIyA, pAMcamI, aSTamI vagere divaseA te khasUsa karIne viSayasevanathI vegaLA rAkhavA joie. kramamAM kama eka eka divasanuM AMtarUM pazu viSayasevana mATe jeo nathI rAkhatA, teo kharekhara peAtAnI jAtanA kaTTara duzmana che. jee eka divasanA cAvIsa kalAkamAM paNa ekathI vadhAre vakhata viSayasevanamAM pravarte che, tevAne mATe kyAM sudhI ligIrI batAvI zakAya ?. 384

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SPIRITUAL LIGHT viSayasevananI pravRttine bahuja niyamita banAvavAthI vIrya, puSTa thavAnA pariNAme tenAthI utpanna thatuM saMtAna paNa tejasvI, proDhadeha ane buddhizALI bane che. jeo vadhu putronI lAlasAthI strImAM Asakta rahe che, teonI saMtati nirmAlya nivaDe che. evI nirmAlya prajA vadhavAthI zuM phAyado ? e vicAravuM joIe; ulaTuM ethI ArthikadaSTie dezane nukasAna khamavuM paDe che. parastriyaM na nirIkSetastriyaM svasAraM jananI sutAM vA svAM kAmadRSTayA samavekSamANe / . krodhopatApaprabhavaM vicintya parasya nA- na dRzau kssipet||45|| One gets wrath and is pained to the quick, when another looks with an evil eye at one's wife, sister, mother or daughter. Thinking that others also feel similarly, one should not entertain evil intention about others' wives. ( 45 ) Notes :-Verily the Messenger of God said to his companions, " What are your opinions of the merits of that person who drinketh liquor, committeth adultery and stealeth? What should his punishment be? They said "God and His Messenger know best." He said, " These are great sins and the punishment for them very dire." Sayings of Mahomed. paraNInI hAme na jovuM- parastrI upara najara pheMkanAre vicAra karavo joIe ke-pitAnI * " nahIdRzamanAyuSyaM loke kicana vidyate / yAdA puSaH vararAvana" 124 - -manusthatino tho thAya. 885.

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adhyAtmatatvAka. [ bIjuM strI, hena, mAtA ane putrIne kharAba najarathI jonAra mANasa upara kevo kedha phATI nikaLe che-hRdaya ke duHkhI thAya che ? A vicAra karIne ane je parastrI uparanI kharAba lAgaNamAM huM phasAyela chuM, teNInA hAlesarIone teTaloja baLApo thayA karato haze, ke jeTale baLApo mArI bahena, mAtA, putrI athavA strI tarapha kharAba lAgaNI dharAvanAranA upara mane thAya " ema samajIne koI paNa purUSa parastrI tarapha AMkha pheMkavI joIe nahi, "-45 pIryasya rakSaNIyatvamAhanahi svadArA api sevitavyA AsaktitaH, kiM punrnynaaryH| notsahate kSeptumitastataH svaM hI ! yatyate ghAtayituM tu retaH // 46 // A man should not passionately indulge in the company of his own wife. We need not say any. thing about another's wife. Alas ! how prodigally a man wastes his semen ( the main-pillar of strengths though he is stingy in spending his wealth. ( 46 ) Notes:-Excessive passion even for one's wife is also highly condemned. This principle is strongly supported by various medical and scriptural authorities. It is surely a violation against purity to tempt one's own wife or other women at several periods of time strictly prohibited by medical and scriptural rules. Sexual intercourse is forbidden nearly for fifteen months from the time of conception. It should also be avoided for certain days as laid down in the holy texts. If one properly preserves his semen, he will be highly benefited. vIryarakSA- che kharI rIte te pitAnI strI sAthe paNa AsaktithI vyavahAra ne 986

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prakaraNa. ] SPIRITUAL LIGHT. rAkhavA joie, te pachI parastrIne mATe pUchavuM zuM? parantu asAsanI vAta che ke caMcala je dhana, tene te jyAM tyAM pheMkavAnA utsAha paNa thatA nathI, jyAre vIte irAdApUrvaka kApI nAMkhavAmAM Ave che. '--46 vyAkhyA. vamAnamAM bALavivAha ane :gRhavivAhane ghaNA phelAva thayelA jovAya che. AvI ne AvI kaphoDI sthiti cAlu rahI, te bhaviSyamAM samAja kevI bhayaMkara sthiti upara mUkAze te kalpI zakAtu nathI. nAnI umaramAM che.karA-karIne paraNAvI devAM, e emanA gaLA upara charI pheravavA barAbara che. mAtA-pitAne ema thayA kare che ke- kayAre chekarAnI vahunu` mADhuM dekhuM? ' ane e durabhilASathI nAnI umaramAM chekarAne viSayarUpa agninI jvALAmAM paTake che. ahA ! jue. hitaiSIonu zatruthI paNa adhika AcaraNa. jaina ane jainetara zAstramAM tA kakramamAM krama pacIza varSoMnA kumAra sAthe seALa varSanI kanyAnA sabandha karavAnuM pharamAvavAmAM AvyuM che. A zAstrIya niyama pramANe vicAratAM kANu samajI zake tema nathI ke--pacIza varSa sudhImAM te zarIranA bAMdhA badhAtA rahe che; ane te pahelAM kumAra-kumArIne vivAhanA baMdhanamAM nAMkhavAM e kudaratanI slAme humale karavA jevuM che. lagAra vicAra karavAnI vAta che ke taLAvamAM pANI bharAtu hAya, te vakhate bIjI taraphathI jo pANIne nikaLavAne raste ApavAmAM Ave, to te taLAva pANIthI bharAya kharU ? temaja AMkhAnI jaDa majabUta thatAM tenA upara kuThArAdhAta karavAmAM Ave, te te AMkhe banIne karIe ApavAnA hatA kharA ? yeAgya umara vagara saMtati atiduLa ane zakatI nathI. carakazAstrakAra pharamAve che ke-- bALakAne paraNAvI devAmAM teethI thanArI sattvahIna heAvA uparAMta lAMkhe vakhata jIvI 66 ,, UnaSoDazavarSAyAmaprAptaH paJcaviMzatim / pumAn garbha kukSasthaH sa vipadyate 11 jAto vA na ciraM jIved jIved vA durbalendriyaH " | * 387

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adhyAtmatattvAlaka. [ bIjuM-"seLa varSa sudhI nahi pahoMcelI strImAM pacIsa varSanI umarane nahi prApta thayela purUSa yadi garbhAdhAna kare, te te garbha kukSimAMja maraNane zaraNa thAya che, agara janma le te te vadhu vakhata jIvatuM nathI ane jIve te tenI jindagI durbaLa avasthAmAM pasAra thAya che." nahAnI umaramAM vivAhita thaIne zarIranA satvane je nAza karavAmAM Ave che, ane avivAhita chatAM unmArge je durvartana AcaravAmAM Ave che, te kharekhara durbhAgyane viSaya che. ApaNe joI gayA chIe ke pacIsa varSa sudhImAM zarIrane bAMdhe baMdhAya che, have e umara AvatA pahelAMja sattvano kSaya kare, e kevI zocanIya bInA ? ema karyothI AgaLa zI rIte jIvI zakAze ? zArIrika ArAma zI rIte lai zakAze ? jagatanA vyavahAra vacce zI rIte ubhA rahI zakAze ? are ! jindagIne takalAdI banAvavAnI A zI mUrkhatA ?. vIryane kSaya thayA pachI, yAda rahe ke game teTalA mAlatI, makaradhvaja, candradaya vagere rAsAyanika padArtho sevavAmAM Ave garama garama badAmanA halavA-zirA khAvAmAM Ave ane masAlAdAra kesarIyAM dUdha khUba garama karIne pIvAmAM Ave te paNa zarIrane naSTa thayela bAMdho pharI baMdhAvAne nathI. jeNe vIryane jALavyuM che, tene sUkA roTalA makaradhvaja samAna che ane jeNe pitAnA zarIranA mobhane ukhADI nAMkhe che, tene mATe divya piSTika padArtho paNa nirarthaka che, viza-pacIsa varSanI javAnI avasthAmAM je zakita hovI joIe, te AjakAlanA navIna yuvakomAM kavacita ja dekhAya che. A zuM e che khedane viSaya che ? jeonA upara bhaviSya hiMdanA caLakatA hIrA banavAnI AzA ApaNe rAkhI beThA chIe, teo ja yadi hatavIrya thaI gayA hoya, durbaladeha banI gayA heya, kamarathI vaLI gayA hoya, pustakane cazamA pAse lAvIne vAMcI zakatA hoya, mukhanI prabhA I beThelA hoya ane lagAra baje uThAvatAM zvAsocchavAsanI dhamaNa kheMcavA lAgI jatA hoya, te pachI A hide kayAM jaIne pokAra karavo ? konI pAse AMsu reDavAM che. vRddhavivAhe paNa A samayamAM bhAre julma gujAravA mAMDe che. pacAsa-sAThasitera varSanA DekarAne bAra-tera-cauda varSanI bALA sAthe saMbandha karatAM zuM bila zarama paNa nathI AvatI ? ghaNI vakhate dhananA madamAM 888

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prakaraNa. ] SPIRITUAL LIGHT. eTalI badhI ucchva khalatA thatI jovAya che ke, khIjAnuM bhale khUna kapAI jAya, paNa tRSNA pUraNa thavI joie. AvA dhanapatie samAjamAM dhAra kaTaka che. potAnI jAtinA sAdhAraNasthitivALA avivAhita yuvakAnI duHsthita jindagI taraph dRSTi paNa nahi karatAM potAnA vRddhe zarIrane lIlAlagna anAvavAte cAhatA dhanapatie kharekhara samAjanA vairI che. vRddha thayA pachI paNa bhAgavilAsanI tRSNAnA pravAha na aTake, te tenA maraNa pAchaLa vidhavA thanArI tenI bALA-yuvatine tRSNApravAha zI rIte aTakaze ?, ene vicAra punarvavAhita thavA icchanAra vRddhe karyAM che kharA ?. vastutaH mAnavaprakRtinI mAnyatAja kAi vilakSaNusvabhAvavALI che. ema na hota tA kAI paNa mANasa vI kSaraNamAM Ananda mATe kharA ?; paraMtu A nitAnta mUDhatA che. viSayajanya sukha kAI paNa rIte sukhanI kATImAM mUkI zakAya tema nathI. jema kUtaro hADakAne tADatAM tenA dAMtamAMthI nikaLatA leAhIne AsvAda le che ane temAM mAha mAne che, tevI sthiti viSayajanya sukhanI samajavAnI che. kAma-bhAgajanita sukhamAM zuM sukhatva che ? zuM kaMi navA rasAsvAda prApta thAya che ? zuM kaMi zarIramAM puSTatAne anubhava thAya che ? zuM kaiM zItaLa pavananI lahera anubhavAya che? zuM kaMi sugandhI phUlanA jevI sugadha levAya che ? kazuM nahi, AmAMnuM kazuM anubhavAtuM nathI; ulaTu amUlya vInA srAvanuM nukasAnaja khamavu paDe che. brahmacarya vratane dezataH yA sa`thA pALavA mATe AvA tattvamedhanI bahuja jarUra che. vastusthitinuM yathA ane sacoTa pratibhAna thavuM joie, tyAreja manuSya unmAthI haThIne vivekanA patha upara padApaNa karI zake che. vIryasya mahattvamAha - zukraM zarIrasya samasti rAjA hate punA rAjJi purasya hAniH / rakSet tataH kAmazarebhya enaM brahmocca sannAhadharaM vidhAya // 47 // Semen is the king of one's body. When the king is killed, his city becomes a mass of ruin, 50 389

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adhyAtmatattvAlaka, [ trIjuM Therefore, the king should be saved from the arrows of cupid by making him put on the armour of brahmacharya. ( 47 ). vIyanuM mahatva vIrya e zarIrano rAjA che, rAjA haNAI jAya, tyAre pura (nagara athavA zarIra)nI hAni thavI svAbhAvika che; mATe te rAjAne brahmacaryarUpa bAra paherAvI kAmanAM bANathI bacAvavo joIe."-47 vyAkhyA. viye samagra zarIramAM vyApta thaI rahyuM che. zarIranI-zarIranA pratyeka aMga-upAMganI pravRtti vIryanA upara AdhAra rAkhe che. zarIrarUpa imAratane ekaja AdhAra vIrya che. AvI sthitimAM vIryanA rakSaNanI keTalI jarUra che, e dareka manuSya samajI zake tema che. chatAM anAdimohavAsanAne vaza thatAM manuSyanuM hRdaya eTaluM nirbaLa thaI jAya che, ke te jANI joIne potAnI jAtane duHkhanA khADAmAM ghasaDI jAya che. vIryanI pAyamAlI thatAM zarIramAM kaMI sattva bacavA pAmatuM nathI. jema zelaDIne kAlumAM pIlavAthI tene rasa bahAra nikaLI jatAM mAtra tenA kUcAja bAkI rahe che, tema zarIrarUpa zelaDImAMthI vIryarUpa rasa nikaLI jatAM zarIra zelaDInA kUcA samAna banI jAya che. dahImAMthI ghI nikaLI jatAM pAchaLa chAsarUpe pANI ja rahe che, tema zarIrarUpa dahImAMthI vIryarUpa ghI nikaLI jatAM zarIranuM pANI thaI jAya che. A uparathI zarIranI rakSA mATe vIrya sAcavavAnI agatya dareka manuSya hRdayamAM khUba samajI rAkhavI joIe. ghaNI vakhata agAdha zArIrika baLa ane atyanta mAnasika baLa dharAvanArA pUrva mahAtmAonAM caritra zravaNagocara thatAM ApaNane Azcarya utpanna thAya che, paNa samajI rAkhavuM joIe ke brahmacaryanA pratApa AgaLa kaMI asAdhya nathI. pacIza trIza maNa bojo uThAvI laI javo, leDhAnI majabUta sAMkaLane AMcake mArI toDI nAkhavI, jesara cAlI jatI meTarane ubhI rAkhavI, pitAnI chAtI para gADI cAlI javA chatAM AMcake na khAvo, tathA eka eka kalAkamAM barse traNaso ke kaMThastha karI levA, kareDe zleka jeTalA grantha racavA, caturaMgI mahAsabhAomAM prabaLa 390

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prakaraNa. ] SPIRITUAL LIGHT. vAdisiMhone parAsta karavA, moTI moTI vidvatpariSadone atiprauDha vaktatAothI AkarSaNa karavI, e badho brahmacaryA-rAjezvarano prasAda che. brahmacaryanuM teja eTaluM tIvra che ke enI AgaLa janatA aMjAI jAya che. Atmonnati ane lokika unnati meLavavAno kaSTa vagarane Anandamaya mArga koI hoya te te brahmacarya che. prAcInakALamAM jeo, mahAtmA-mahApurUSa banI potAnI pavitra nAmarekhAne amara karI gayA che, teo sAcA brahmavIra hatA. e mantra pratyeka mANase potAnA zarIranA pratyeka ramamAM phelAvI devo joIe, ke jIvanane rezana banAvIne A jindagImAMthI pasAra thavuM hoya, te brahmacarya vinA eke rasto nathI. paralokanA mArgamAM pasAra thatAM rastAmAM yadi aMdhAruM rahyuM, te ghaNe ThebAM khAvAM paDaze, e mATe brahmacaryanA tejathI tejasvI banavAnI bahu agatya che; evI rIte te ja svarUpa AtmA banyathI paralakanA raste aMdhakArane pratibaMdha raheze nahi. parastriyAM ko vizvAsaH ?kA pratyayastatra paraM pumAMsaM yA sevate strI capalA'palajjA / viSasya pAnaM dahane ca pAto varaM parastrI na tu sevanIyA // 48 // How can a woman who is fickleminded and who, discarding her modesty resorts to other persons, be trusted ? Swallowing poison and taking a leap into fire are preferable to looking with an evil eye at other woman. ( 48 ) Notes :--" Every eye is an adulterer, and whatever woman perfumeth herself and gooth to an assembly where men are, wishing to show herself to them, with a look of lasciviousness, is an adulteress ( that is, every eye that looks with desire upon a woman commits adultery)." Sayings of Mahomed. 891

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adhyAtmatattvaka [ bIjI parastrI upara vizvAsa che?-- " te strI upara ze vizvAsa, ke caMcalacittavALI ane nirlajaja evI je strI potAnA patine choDI bIjA purUSane samAgama karavA taiyAra rahe che ?. jhera pIvuM behettara ane agnimAM zarIrane pAta kare sAre, paNa parastrInuM sevana karavuM sAruM nathI "-48 parastrIsaGgaphalAnisarvasvanAzaH prabalaM ca vairaM bandho vpusspaatnsNshyaatiH| paratra ghorasthalasaGgamazvA'nyastrIprasaGgasya phalAnyamUni // 49 // Total destruction of property, deadly enmity, bondage, painful fear of the body being hanged, and residence in the terrible hells in the next worldthese are the penal fruits of coming in touch with other's wife. ( 49 ) parasevananAM phaLa- parastrIgamana karanAra pitAnuM dhanamAlamilakata sarvasva khoI bese che, tene ghaNAnI sAthe vairavirodhamAM utaravuM paDe che, tene beDImAM baMdhAI javAno prasaMga Ave che, tene phAMsI para laTakAI javAno bhaya prApta thAya che ane A aihika phaLo uparAMta paralokamAM bhayaMkara durgatie tene javuM paDe che. "-49 kIdRzImapi parastriyaM vezyAM vA na sevetazirISapuSpAdhikamArdavAGgI samucchalatsundarakAntipUrAm / samucchsatpaGkajagandhi-parvazaratsudhAdhAmamanoharA''syAm // 50 // evaMvidhAM prauDhakalAkalApAmapi tyajed yoSitamanyadIyAm / sAdhAraNastrImapi kAlakUTavallI parijJAya vivekazAlI // 51 // guma ! 992

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prakaraNa ] SPIRITUAL LIGHT. A discreet man should give up thoughts of a woman who belongs to another, even though she may be more tender than a shirish flower; even if she possesses intoxicating beauty and even if her face be fragrant with the sweet odour of the fully developed lotus, and beautiful like the autumnal full moon, and even if she be eminently accomplished in various arts. He should also give up a harlot knowing her to be a poisonous creeper. ( 50-51 ) game tevI parastrI athavA vezyAnA saga na karavA-- jeNInuM zarIra zirISapuSpathI ( sarasaDAnA phUlathI ) paNa adhika kAmala che, jeNInA zarIramAM sundara kAntinuM pUra uchALA mArI rahyuM che, jeNInuM mukha vikasita kamaLanA jevA sugandhathI bharapUra temaja zaraRtunI pUrNimAnA candrasamAna manehara che, ane je vividha kalAemAM nipuNatA dharAvanArI che, evI paNa parastrI ane gaNikAne viSanI velaDI samajI viveka purUSAe vaI devI joie. "--50, 51 vezyAM jugupsate manaH pravRttirvacasaH pravRttirdehapravRttizca mitho vibhinnAH / cAmAM, na sAdhAraLathoSitatA niyaMvitA: hyuH jIvasampalAvai // 1 // H The company of harlots whose thoughts, speech, and action do not correspond to one another, yields no happiness to the man (who seeks it). (52) vezyAviramaNa-- 66 jeNIonA manamAM kAMI, vacanamAM kAMi ane vanamAM kAMi hAya che, evI mAyAvinI vaizyAne saMga sukhasampattine mATe hAI zake nahi. "--para 393

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adhyAtmatattvAleAka. [ "Mary vezyAto jIvanabhraMza: vezyAnuSaktaH puruSaH kilA'satsaGgaprasaGgAbhirato vivekAt / tathAvidhaM bhrazyati yena devAn na manyate nApi gurUMzca bandhUn // 53 // A man attached to a harlot becomes eager to solicit the company of wicked persons and thereby loses the faculty of discriminating to such an extent that he ceases to pay respect to gods, elders and relatives. ( 58 ) vezyAthI jIvanabhraSTatA-- 65 vezyAmAM Asakta thayelA purUSa dutAnI sAbatamAM paDI tyAM sudhI vivekabhraSTa thAya che ke-deva, gurU ane bandhuvate te mAnatA nathI."-53 apremiNyA vezyA kaH snehaH ? - dravyecchayA kuSThinamapyamatyapamaM parisnigdhadRzekSate yA / sneojjhitAM tAM sRjatImasatyasnehaM na gacched gaNikAM kadApi // 54 // A man should never seek the company of a harlot who, though devoid of true love in her heart, outwardly shows great regard to him and who out of greed for money looks upon even a leper with an eye of tender love as if he were a god. (54) vezyAthI zo sneha ? - 66 * vezyA, kADhI purUSane paNa lakSmInI lAlacathI devakumAranA jevA snehabharI dRSTie jue che. evI-bahAranA khATA sneha dekhADatI, vastutaH sneharahita gaNikAnA saMga kadApi karavA hi."-54 kAmonmAdaM zamayitumAha rUpaM deva pravilokya mAdyannAbhyantaraM tasya yadi svarUpam / vicintayet tadRzA, na tarhi bhavet smraandolitcittvRttiH||55|| 394

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prakaraNa. ] SPIRITUAL LIGHT. If a man who runs mad with the handsome form, ponders philosophically over what its inward nature is his mind would not be tossed to and fro by passions. (55) rUpa upara mAhu zA ?-- << Abhyantara je rUpa joine manuSya unmatta thAya che, teja rUpanuM ( aMdaranuM ) svarUpa yadi tattvadRSTie vicAravAmAM Ave, te manuSyanI maneAvRttimAM kAmavAsanAthI thatuM Andolana jarUrI ThaMDu paDI jAya -55 dd prastute'ntimasAraM kathayati - parAGganAsaGgamapAtakA sarve guNA AhutimApnuvanti / ataH paraM kizcana nAsti mauryamataH paraM nApyadhamaM caritram // 56 // All virtues are sacrificed in the fire of sin resulting from seeking the company of other's wife. This is the climax of folly. This is the meanest type of human character. (56) chevaTa-- 66 *parastrIsa'gajanitapAparUpa agnimAM sarva guNA hAmAi jAya che; AthI vadhIne khIjI keAi ajJAnatA nathI, AthI vadhIne bIjuM kaMi adhama caritra nathI ' 56 imaM brahmacaryaviSayakaM sarvamupadezaM striyaH pratyavatArayati - puMsaH pratIdaM pratipAdyate sma yad brahmacarya vanitAjano'pi / tAtparyatastat kSamate grahItuM nijasthiti cetasi lakSayitvA // 57 // * parA zvAso sro ca varasro / arthAt--peAtAnI strI tarIkenA sabaMdha vagaranI. parastha cho pachI / arthAt khIjAnI strI. A pramANe ane rItie ' parastrI ' zabdanA arthoM thatA hAvAthI ' parastrI ' zabdathI--kumArikA, khIjAtI strI ane vezyA e sarva grahaNa karI zakAya che. ' 395

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adhyAtmatattAloka. I love The vow of celibacy, which in the foregoing exposition is said to refer to men, will be found equally applicable to women themselves if they think over their own condition. ( 57 ) A brahmacaryane upadeza strIo pratye utAre che- je A brahmacaryane upadeza purUSo pratye karyo, strIvarga paNa te upadezane pitAnI sthiti upara lakSya bAMdhI tAtparyathI grahaNa karI 213 AH 9. "-400 aparigrahaH atha aparigrahatvavratAvasaraHparigrahAd mUrcchati, mUrcchanAca karmaprabandhA iti sampravIkSya / parigrahaM sarvamapi tyajanti dravyAdirUpaM munayo'pasaGgAH // 58 // Because of covetousness, illusory attachment creeps on a being and illusion forges the bonds of action (Karma); seeing this the sages being disattached, do not covet money and other worldly objects. ( 58 ) Parigraha means desire of possession of property through mind, speech and body. An aspirant after Yoga should be free from the desire of possession of property, etc.. A Sadbu does not own any property in the legal sense. He does not possess his clothings given to him as owning them. A layman should limit his possessions of property, wealth, land, etc.. Desire is the root-spring of all evils. It is the source of all troubles and difficulties. Desire for riches impels human beings to adopt most abominable 396

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31879. ] SPIRITUAL LIGHT. and heinous means in life though all people know the evanescence of things, still it is this desire which prompts them to do what they otherwise would not do; again desire for authority, power, property; etc.,: works so forcibly on human mind that all possible means either good or bad are employed for their attainment. Thus it clogs the purity of the soul. So by all means one should try to destroy the desire which germinate Karmic energies calculated to bring on evil results. Desires for spiritual wisdom, and righteous conduct natural to the pure soul should be entertained and cherished, becanse they would gradually serve as means to Moksha. With this underlying principle a householder should limit his possessions of property, wealth, houses, land, etc.. 24412ugan parigrahanI jherIlI chAyA phelAvAthI manuSya mUcchita thaI jAya che, ane mUcchathI karmanAM bandhanamAM baMdhAvuM paDe che; A prakAre nirIkSaNa karIne saMsAranA saMgathI nikaLI gayelA munio dravyAdirUpa tamAma, faigal Alat za . "-46 gRhasthatvAd munitvaM bhinatigRhasthabhAvo munitA ca bhinne parigrahI tanna munigRhIva / parigrahA''saktamunarmunitve bhavenna kasmAd gRhiNAM munitvam / / 59 // Housholdership and Yatihood are quite different states. One who accepts gifts from others, is not a sage but a householder. If we call a man who is 397

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adhyAtmatattvAlaka. [ trIjuMcoveting and accepting gifts an ascetic, then why should a householder who also accepts gifts be not called an ascetic ? ( 59 ) gRhastha ane sAdhunI bhinnatA gRhasthapaNuM ane sAdhupaNuM e be bhinna avasthAo che. e mATe je parigrahadhArI hAI karIne muni kahevAya che, te vastutaH muni nathI. jema gRhastha, muni tarIke manAto nathI, tema sAdhuvezadhArI jo parigrahI hoya, te te muni tarIke mAnI zakAya nahi. parigrahamAM phaselAne yadi muni mAnavAmAM Ave, te gRhasthoe ze aparAdha karyo ke teone muni mAnavAmAM na Ave ?"-59 bhAvArtha strIne cheDavA mAtrathI sAdhudharmanI prApti thaI gaI, ema kadApi na samajavuM. sAdhunA pratiSThita AcArone pALavAthIja sAdhudharmanI siddhi thAya che. bhAratavarSanA sAdhuone moTo bhAga zithilatAthI eTale badho gherAI gayuM che, ke teoe gRhasthAthI paNa vadhAre sAMsArika upAdhio mAthe uThAvI lIdhI che. hAthI, gheDA, gADI, khetara, makAna, khajAne vagere parigrahamAM AkaMTha DUbelA mahaMta-sAdhuo ane gRhasthamAM kaMI pharaka mAnI zakAya khare che. saMsAravAsa (gharavAsa) cheDI sAdhu banyA, chatAM nagada nArAyaNanA phaMdAmAM AvI javAya, te vicAra kare ke sAdhupaNuM kyAM rahyuM che. delata rAkhavA chatAM sAdhutva bacI rahetuM hoya, te gRhasthoe zuM aparAdha karyo, ke temane sAdhu na kahevAya ? bIjA prakaraNamAM batAvela sAdhunA AcAro tarapha daSTi karatAM e siddha thAya che ke dravya ane strIne saMsarga sAdhune hovoja na joIe, e bAbatamAM sarva dharmazAstronI ekavAkyatA che. nindyo gRhI syAdaparigrahatve nindyo muniH syAt saparigrahatve / dravyopabhoge madanaprasakterapi pracArasya na durvacatvam // 60 // A householder will deserve censure if he has no 398

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prakaraNa. ] SPIRITUAL LIGHT. property, while an ascetic will deserve censure if he has property. If the desire for enjoyment of wealth finds place in the heart of an anchorite then what guarantee is there that the desire for satisfying lust will not find place in his heart? ( 60 ) Notes -A householder is allowed to reserve property with limitations but he must be scrupulously careful in acquiring it by honest means. He should avoid base tricks and evil means for earning it. He should keep himself aloof, if in the acquisition of property, ruin of the whole family, bringing starvation to the poor, wresting necessary things from the needy and labouring souls, would inevitably be the eventual result. Such methods would evoke cries and complaints which would pierce even heavens. If one has wealth, it should be freely used in acts of benevolence without being overflowed with superfluity and without being wasted in needless expenses. On the other hand the ascetic should renounce property in toto. He should never desire in mind, speech or body, enjoyment of wealth. If he does so, his desires for the attainment of other objects, would know no bounds. Consequently he would be entangled into the fresh bonds of Karmas. sunione drazya anarthanA hetu che. --- 66 gRhastha yadi dhanarahita ( daridra ) hAya, teA te leAkamAM halakA dekhAya che, ane muni yadi dhana rAkhateA hAya, te te halakA manAya che. vaLI sAdhuone mATe e yAda rAkhavAnI vAta che ke-dravyanA upabhAga 3291211 kAmavRttione saheje avakAza maLe che, "--60 399

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adhyAtmatattvAlaka, [logsAdhUnAM niSparigrahatvameva dharmaHdravyagrahe lAbhadRzApi mUlakSatiM vinA'nyanna vadanti santaH / saMsAradurvAtanirodhahetuH sunizcitaM sAdhvaparigrahatvam // 61 // Though the accumulation of wealth is apparently advantageous, the pious see in it nothing but the cause of utter ruin. Most assureilly non-covetousness is the means of subduing the pernicious whirlwind of worldly life. ( 61 ) munione aparigrahaja dharma che - - " game te lAbhanI draSTithI pasA rAkhavAmAM Ave, paNa tenuM pariNAma mULathI nukasAna thayA sivAya bIjuM AvatuM ja nathI, ema sate kahe che. A uparathI munijanone mATe aparigrahita eja nizcita rIte zreya242 bhAga cha, bhAga saMsA2nI 052 / 05 sayAne 24nAra cha."-11 gRhasthAnAM parigrahaparimANaM dharma:gRhasthavargastvaparigrahatvamadhyAsituM na prabhaviSNurasti / ataH sa kurvIta parigrahasya pramANamAzAprasarAvarodhi // 12 // Householders are not able to practise non-covetousness, therefore they should set a limit to their holding of property and thus check the currents of ambition. ( 62 ) Covetousness is the root of all evils. Fresh desires always spring up in the heart and cause unbearable pain to the mind. One possessed of wealth and materials suflicient for his livelihood becomes subject to overwhelming anxieties and troubles, when he yields to temptations and irresistible 100

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prakaraNa. 1 SPIRITUAL LIGHT. desire for the acquisition of more wealth and pleasures. In order to check this evil, one should limit his property and possessions. A rigid observance of this meritorious vow brings on happiness here and hereafter. The following story well illustrates the utility and necessity of such observance. There was a rich merchant named Shripati. He had one son called Dhana, who was married to a rich girl. Once upon a time a Jain ascetic discoursed effectively and eloquently on the importance and utility of limiting the property and possessions, etc.. Shripati being deeply embarrassed took this vow and in accordance therewith he resolved to spend the excess of his money and wealth in doing pious works, especially in the construction of Jain temples. When his life came to an end, he was blessed with good birth in the next life. His son who was greedy and wanting in discrimination disliked his father's habits and stopped all expenses for pious works and resolved to add much to the existing stock of his wealth. He consequently began to live in the lowest style possible. Once upon a time the very ascetic who impressed his father accidentally met him on the road. He tried to call him but when he failed he went near him and asked him to take a vow to dine after visiting the temple and paying obeisance to God. He accordingly took the vow and went away from the place saying that he could not stay there any longer. Once upon a time he came back at noon after repeated tourings in villages for the trade purposes and was extremely hungry. He at 401

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adhyAtmatattvAlaka. [ grIonce sat to dine, but on remembering his vow left the dish and went to the temple where the guardian deity being pleased asked to propose a boon for him. After consulting his wife he went to the deity and l'equested him to favour him with proper discrimination. Thus blessed he began to see things in their proper light and then took the vow of limiting his property and became an object of respect everywhere and at last after cleath he became a denizen of heaven. gRhasthane mATe parigrahaparimANa - gRhasthaleke (munijanI peTha ) aparigrahavata dhAraNa karavAne samartha nathI, e mATe teoe parigrahanuM parimANa karavuM joIe. parigrahanuM parimANa paNa AzAnA vadhatA vegane rokanAruM che"--ra. parigrahapracArastRSNApracArahetuH-- parigrahasyA'skhalitapacAre tRSNA pracAra labhate nitAntam / tato janaH pota ivAmburAzau bhave nimajjediti cintanIyam // 63 // We should bear in mind that greed obtains unlimited hold on the mind of a man if covetousness be unrestrained. A man is undone in the ocean of the world just as a boat ( overloaded ) sinks down in the ocean. ( 63 ) parigrahanuM pUra tRSNAne phelAve che-- - " samajI rAkhavuM joIe ke-parigrahane akhalita pracAra thavAthI tRSNano pravAha khUba jorathI vahevA mAMDe che, ane ethI samudramAM nAvanI jema prANI saMsAramAM DUbI jAya che"--63. 402

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prakaraNa. ] SPRITUAL LIGHT. parigrahalubdhasyopadravAHparigrahasyAtivazIbhavantaM muSNanti caurA vissyaabhidhaanaaH| dahatyanaGgo dahataH, kaSAyavyAdhA nirundhanti punaH samantAt // 64 // A man who abondons himself to greed is robbed by thieves called worldly objects, is burnt by the fire of lust and is besieged all around by the hunters in the form of passions. ( 64 ) parigrahAsaktane thatA upa "parigrahane atyanta AdhIna thayelA manuSyane viSayarUpa core lUTavA mAMDe che, kAmAgni bALavA mAMDe che ane kaSAyarUpa zikArIo cAre taraphathI gherI le che. "-64. gbarA sUramAra nitipaapsy vallImasukhasya khAni doSAvalImAtaramAhurAzAm / Azormayastatra caranti gAd na yatra bhAsaH zazino ravezca // 65 // Hope is called ( by the Yogis ) the creeper of sins, pit of misery, and source of vices ; the waves of hope dash violently in the place where neither the rays of the moon nor those of the sun are able to penetrate. ( 65 ) parigrahanI jananI AzAne nije che - AzAne zAstrakAre pApanI velaDI, duHkhanI khANa ane dezenI mAtA tarIke batAve che. AzAnI umio tevA sthaLe paNa akhkhalita jaI pahoMce che, ke je sthaLe candra-sUryanI razmione saMcAra thata nathI."-65, 408

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adhyAtmatattvAleAka. [ zrIaj parigrahaparimANavratinaH stautiAkrAntavizvatritayo'pi lobhapayonidhistaiH prasaran niruddhaH / yamoM'zato'pyeSa samAzrito yairevaMvidhAH syurgRhiNo'pi dhanyAH // 66 // Those only, who have even partially practised self-control, are able to check ( the tides of) the ocean of greed which has pervaded the three worlds. Such persons though householders deserve to be congratulated. ( 66 ) paricahuparimANavALAone dhanyavAda-- " traNe jagattye AkrAnta karanAra lAbharUpa samudrane teoe vadhA aTakAvyA che, ke jeee . A aparigrahavratane! aMzathI paNa svIkAra karyAM che. arthAt jeoe parizcaMhanA sarvathA tyAga nahi, kintu parigrahanuM parimANu karyuM che, evA gRhasthA paNa dhanyavAdane pAtra che "--ka prastute'ntimamAha ArambhabhArA bhavavRkSamUlaM parigrahaH kAraNamastyamISAm / tasmAdavazyaM niyatapramANaM parigrahaM saMvidadhIta gehI // 67 // Activity (worldly undertakings involving sinsinjury and others) is the root of the worldly tree and acceptance of property is the cause of this activity. A householder should therefore set a limit to the acquisition of property. ( 67 ) chevara 66 saMsArarUpa vRkSanuM mULa ArbhanA khAjo che, ane te AraMbhanA mejAnuM kAraNa parigraha che. e mATe gRhasthe parigrahanu niyamita parimANa avazya ho."-17 uktAn paJca yamAnupasaMharati etAnahiMsAdiyamAn svazakterarhanti sampAlanituM samagrAH / dharmo'styaM sArvajanIna eva svAbhAvikI jIvananItireSA || 68 || 404

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prakaraNa, ] SPIRITUAL LIGHT. All should always observe these five Yamas according to their own capacity. The observance of all these Yamas applies to all and forms the root principles of conduet in life. ( 68 ) upasa'hAra-- * A ( pUrvokta ) ahiMsA Adi pAMca yamAte samasta manuSyA yathAzakti pALI zake tema che. A sAjanika dhama che. A jIvananI svAbhAvika nIti che "--68. ahiMsAdInAM mahAvratatvamuktA ahiMsAdiyamA amI dikkAlAyavacchinnatayA vimuktAH / mahAvrataM santi ca sArvabhauma vitarkabAdhe pratipakSacintA // 69 // We have enumerated the Yamas Ahinsa (noninjury) and others. They are not delimited by time and space, etc., and hence they constitute the great vow which can be observed in all places and at all times. When doubts assail us we should think of their opposites ( and thus dispel them ). ( 69 ) kevA ahiMsA vagere yamA mahAvrata che?-- " e prakAre ahiMsA Adi yamA kahI batAvyA. deza, kAla vagerenI maryAdAthI mukta ane sadA sevya evA ahiMsA Adi yamAne ' mahAvrata ' kahevAmAM Ave che. x vitaka thI (hiMsAAdithI) jyAre yamane bAdhA thAya, tyAre pratipakSanI bhAvanA karavI "--69. x " jAtidezakAlasamayAnavacchinnAH sArvabhaumA mahAvratam ke ahiMsAsU nRtAsteyabrahmAkiJcanatA yamAH dikkAlAdyanavacchinnAH sArvabhaumA mahAvratam "" ( pAtaMjalayeAgasUtra, khIjo pAda ) "" 1 ( yazovijayajI, 21 mI drAtrizikA ) 405

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adhyAtmatattvAlaka, [ bIjuMbhAvArtha. A yamo deza, kALa, jAti ane samayathI maryAdita na hoya, tyAre mahAvata kahevAya che. jemake-amuka dezamAM, eTale tIrthasthaLamAM hiMsA na karuM, amuka kALamAM arthAta ekAdazI vagere tithiomAM hiMsA na karuM, amuka jAtinI eTale brAhmaNanI hiMsA na karuM, athavA mane cheDI hiMsA na karuM, Ane samayathI maryAdA e ke deva, brAhmaNa yA amukanA kAryaprasaMgane choDI hiMsA na karuM, AvI rIte maryAdA bAMdhI je ahiMsAnuM kSetra saMkucita karI devAya che, te mahAvrata kahevAya nahi. kintu sArvabhaima eTale sarva bhUmi upara sarvadA ahiMsAnuM pAlana karavAmAM Ave, tyAre te mahAvrata kahevAya. ahiMsAnI jema satya AdimAM paNa samajI levuM. - yamaniyamanA virodhI hiMsA vagerene vitaka " nAmathI oLakhAvyA che. te vitarkanA taraphathI jyAre yama-niyamamAM bAdhA ubhI thAya, jemake " amuka amuka vakhate mAruM bagADyuM hatuM, mane lekanI vacce jUTha pADyo hato, mATe ene khADAmAM utAruM athavA mArI nAMkhuM."- tyAre pratipakSanI bhAvanA karavI, arthAta hiMsA AdinuM duSTava citavavuM. AvI bhAvanA karavAthI, ke-"ahA ! saMsAranA aMgArAmAM sekAtA evA me sarva ne abhaya denAre gadharma mahApuNyanA baLe prApta karyo, chatAM huM hiMsAdi pApavRttio tarapha dorAu chuM ! dhikakAra che mArI dhAnavRttine, ke vamana karIne pharI tene cATavA jevuM karuM chuM"-vitarkonA humalAo ThaMDA paDe che. yamasya (niyamasyApi ) yogAGgabhAve hetumAha*vitarkabAdhe pratipakSacintanAd yogasya saukaryamavekSya yoginaH / xyameSu yogasya babhASire'GgatAM vighnApanetA prathamaM hi yujyate // 70 // Doubts ( Vitarkas) are removed by pondering over their opposites and thus the path of Yoga is rendered easier. Therefore the sages regard the ka vitarka vadhe. x upalakSaNatvAd niyameSvapi. 408.

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31328. ] SPIRITUAL LIGHT. Yamas as forming the preliminary stage of Yoga. It is but proper that the remover of impediments should top the list. ( 70 ) : These Yamas are called great vows when they are not modified by place, time, species, or urgency. It is not meant to be a great vow when it is qualified in respect of a place, e. g., when one says "I will not commit slaughter in a sacred place, I will not injure or slay on the eleventh day of the month, I will not slay an ascetic, I will not slay except for the sake of gods and Brahmins, or for other sacrificial ceremony. These modifications detract the value and efficacy of the great vow. It must be characterised by absolute spotlessness. When perverse considerations of taking revenge arise such as, e. g,." I will slay him because he has done me wrong, I will ruin him by telling a lie, I will rob him of his money, I will seduce his wife, I will deprive him of his estate. " Opposites of the same should be cultivated and he must reflect " I take my refuge in right living extending protection to all living creatures heated as I am upon the coals of this Samsara ( Cycle of births ). Repeatedly I am drawn towards these aggressions. I resort to that which I once discarded as a dog licks that what he vomitted." Such repressions of perverse considerations should be employed. . yama-niyamane beganAM aMga mAnavAno hetu ganA duzmana evA vitarkonI virUddhamAM bhAvanA karavAthI te vitarko 407

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adhyAtmatattvAlAka. | zrIoj - drumAI jAya che, ane ethIja yAgabhUmI upara prasthAna karavuM sugama thAya che. Aja kAraNathI yama-niyamane yAganAM aMgAmAM dAkhala karavAmAM AvyA che. - vAta paNa barAbara che ke-dareka kAmanI auMdara zarUAtamAM vighnAne haThAvanAra prathama jarUranA che. -70 dy hiMsAdInAM bheda-prabhedA : hiMsAdayaH santi vitarkasaJjJakAH pratyekamete khalu saptaviMzatiH / kRtAnumodAspadakAritA hi te krodhAcca lobhAcca tathaiva mohataH // 71 // naveti bhedA mRdu-madhya-tItrairbhedaistribhiH santi yathoktasaMkhyAH / pratyekamete mRdumadhyatItrAstridhA punaH syurmRdumadhyatItraiH * // 72 // Hinsa and others are called Vitarkas. Each of them has twenty-seven varieties. They are either ( 1 ) committed by oneself, or ( 2 ) caused to be committed by others, or (3) suffered with approval to be committed by others; again through ( a ) anger, ( b ) greed, or ( c ) infatuation. We thus get nine varieties. Each of them is again three-fold, according as the sin is of mild, ordinary or impetuous nature. Thus we get twenty-seven varie + "" bAdhanena vitarkANAM pratipakSasya bhAvanAt / yogasaukaryato'mISAM yogAGgatvamudAhRtam " // ( yazovinayaka, 21 bhI dvAtriMzia . ) " vitarkA hiMsAdayaH kRtakAritAnumoditA lobhakrodhamohapUrvakA mRdumadhyAdhimAtrA duHkhAjJAnAnantaphalA:, iti pratipakSabhAvanam " / ( pAtaM sayogasUtra, jIne pAha ) 66 krodhAllobhAcca mohAcca kRtAnumitakAritAH / mRdumadhya vimAtrAzca vitakAH saptaviMzatiH " // ( yazovinayaka, 21 bhI dvAtriMzia ) 408

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prakaraNa ] SPIRITUAL LIGHT. ties. Every one of these last again is further divided under three heads according as it is mild, ordinary or impetuous. ( 71-72 ) Notes :--The injury is however multiplied according to specifications, options and accumulations. The varieties of living creatures are innumberable so the varieties of injury multiply. This procedure is applied equally to falsehood, theft, adultery, and appropriation. These perverse considerations have endless painful consequences. The man doing injury has to suffer pain in health and in taking bodies of animals and departed spirits and such other forms so the cultivation of the opposites is essential. hiMsAdinA bheda-prabheda- "hiMsA, asatya vagerene "vitaka' saMjJA ApavAmAM AvI che. e pratyekanA (hiMsA AdinA) satAvIza bheda paDe che. jemake-dhathI, lebhathI tathA mohathI hiMsA karavI, karAvavI ane anumodavI, ema hiMsAnA nava bhedo thAya che. have te nava bhedavALI hiMsAnA mRdu, madhyama ane tIvra ema traNa vibhAgo paDavAthI hiMsAnA satAvIza bhedo paDe che. vaLI te pratyeka satAvIza bhedenA mRdu, madhyama ane tIvra ema traNa bhede thatAM ekAzI bheda paDe che."---71, 7ra. bhAvArtha. * 1 krodhathI mRdu hiMsA karavI, 2 krodhathI madhyama hiMsA karavI, 3 kedhathI tIvra hiMsA karavI, 4 lobhathI mUdu hiMsA karavI, 5 lebhathI madhyama hiMsA karavI 6 lebhathI tIvra hiMsA karavI, 7mehathI mRdu hiMsA karavI, 8 mehathI madhyama hiMsA karavI, 9 mehathI tIvra hiMsA karavI. 409

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adhyAtmatavAleka, trIjuMdhathI mRdu hiMsA karAvavI, 2 krodhathI madhyama hiMsA karAvavI, 3 kedhathI tIvra hiMsA karAvavI, 4 lebhathI mRdu hiMsA karAvavI, 5 lebhathI madhyama hiMsA karAvavI, 6 lebhathI tIvra hiMsA karAvavI, 7 mehathI mRdu hiMsA karAvavI, 8 mohathI madhyama hiMsA karAvavI, 9 mehathI tIvra hiMsA karAvavI. - 1 bdhathI mRdu hiMsA anumodavI, 2 dhathI madhyama hiMsA anumedava, 3 kedhathI tIvra hiMsA anumodavI, 4 lobhathI mRdu hiMsA anu davI, 5 lobhathI madhyama hiMsA anumodavI, 6 lobhathI tIvra hiMsA anumodavI, 7 mohathI mRdu hiMsA anumodavI, 8 mehathI madhyama hiMsA anumedavI, 4 mohathI tIvra hiMsA anumodavI. Ama satAvIza bheda hiMsAnA spaSTa rIte joI zakyA chIe. have te pratyeka satAvIza bhedonA traNa traNa bheda pADavA. e mATe satAvIza bhedamAMne pahelo bheda je "krodhathI mRdu hiMsA karavI, enA upara traNa bheda pADI joIe-1 kedhathI mRdu mRdu hiMsA karavI, 2 krodhathI madhyama mRdu hiMsA karavI ane 3 krodhathI tIvra mRdu hiMsA karavI. AvI rIte bAkInA chavIza bhedonA paNa traNa traNa bheda pADavA. eTale kula ekAzI bheda hiMsAnA paDe che. - mRdu hiMsA eTale sAmAnya-halakI hiMsA, madhyama hiMsA eTale sAmAnya nahi ane tIvra paNa nahi evI hiMsA ane ghera hiMsAnuM karma e tIvra hiMsA che. mRdu hiMsAnA paNa mRdu mRdu, madhyama mRdu ane tIvra mRdu evA je traNa bheda pADayA, te apekSA upara AdhAra rAkhe che. vivakSAnusAra bheda pADI zakAya che. alpa mRdu e mRdu mRdu, sAdhAraNa mRdu e madhyama mRdu ane atyanta mRdu e tIvra mRdu kahevAya. vitarkANAM bhISaNapariNAmatA bhAvyA-. anantamajJAnamanantaduHkhaM phale amISAM nitarAM vibhAvye / ataH prakarSa samupeyuSAM yat phalaM yamAnAmabhidhIyate tat // 73 // * One should bear in mind that they bring on unfathomable ignorance and unending misery. I 410

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52. ] SPIRITUAL LIGHT. shall now state what result is brought about by the Yamas when they are practised to perfection, "(73') A vitarkonuM phaLa-ananta ajJAna ane ananta duHkha che, ema punaH punaH daDhabhAvanA karavAthI ahiMsA Adi yamo susthira thAya che: ahiMsA Adi yamo daDhatA upara AvavAthI je phalasiddhine prAdurbhAva thAya cha, te lIye chI.* "-73. yamapaJcakaphalAnidayAvratasthairyavataH purastAd nisargavairA api dehbhaajH| .. mithaH prazAmyanti tadevamAye vrate phalaM yogabudhA avocan // 74 // satyavrate prAptavati pratiSThAM phalaM prasidhyatyakRte'pi ytne| syAdasya vAcA ca phalaM parasyA'nudyacchato'pIti phalaM dvitIye // 7 // asteyanAmavratanizcalakhe bhavanti ratnAni na durlabhAni / pratiSThite brahmaNi vIryalAbho'parigrahe janmakathantvabodhaH // 76 // In the presence of one who observes the vow of Ahinsa even creatures with natural antipathy against one another are quieted down into being friendly. This is the fruit of the first vow. Thus the adepts in Yoga say. When the vow of truthfulness is determinately practised it fructifies actions without efforts. Mere words of such a man enable others to realise their ends without exertion. This is the fruit of the second vow. * " duHkhAjJAnAnantaphalA amI iti vibhAvanAt / - prakarSa gacchatAmetad yamAnAM phalamucyate " // ( yazavinya, 21 bhI zikSA.) 411

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adhyAtmatattvAlaka, [ trIjuMWhen the vow of non-stealing remains unshaken no precious jewel is beyond reach. When the vow of celibacy is firmly observed it gives infinite power and the vow of non-covetousness fructifies into illumination of past births. ( 74-75-76. ) pAMca yamenAM phaLa- ahiMsAvatamAM pUrI rIte sthira thayelA mahAtmAnI AgaLa svAbhAvika-janmavairavALA prANio paNa paraspara zAnta thaI jAya che. ema prathama vratanuM phaLa gavidvAne kahe che"-74 satyavratanI pratiSThA prApta thatAM phaLa e Ave che ke vinA prayatna kAryasiddhi thAya che, eTaluM ja nahi paNa satyavatapratiSThita mahAtmAnA balavAthI ja, ke- jA tuM dhanADhya thaIza"-hAme mANasa anAyAse dhanADhya banI jAya che; A vacanasiddhi, e dvitIyavratanuM phaLa."-75 asteyavrata (acAvata)mAM nizcala thavAthI cAre dizAonAM ratnanidhAne durlabha rahetAM nathI. brahmacaryavratanI pratiSThAmAM praDha vIryane lAbha maLe che. aparigrahanuM vrata parAkASThA upara AvavAthI pUrva janmanuM smaraNa prakaTa thAya che." --76 vizeSa. ahIM e vAta khAsa khyAlamAM rAkhavI ke-mahAvratanI ke zrAvakadharmocita aNuvratanI keTI upara pahoMcelA evA ya yoganA prathama aMga tarIke samajavAnA nathIja. evA ucca yame te AgaLa kahevAtAM cAda guNasthAne pikI cothA-pAMcamA-chaThThA * "hiMsAgratiSThA tanidhI vaicAH" "thatihAya kriyAathava" "vAste pratikAra ratnajarathAna", "trahmavayaMpratiSThAmAM vairyajAmaH""sarvei namasvarodhaH"| (pAtaMjala yogasUtra, bIje pAda.) " vairatyAgo'ntike tasya phalaM cAkRtakarmaNaH / ratnopasthAna-sadvIryalAbho januranusmRtiH " // (yazovijayajI, 21 mI dvatrizika.) 412

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prakaraNa. ] SPIRITUAL LIGHT. guNasthAnathI prApta thAya che, jyAre yoganA prathama aMga tarIke yamanI prApti te samyakta vagaranA mArgAnusArIne hoya che. AgaLa kahevAtI ganI ATha dRSTie pikI prathama mitrAdaSTi, ke je samyakatvarahita (mithyAtvayukta) avasthA che, temAM yoganA prathama aMga tarIke yamane prApta karavAnuM batAvavAmAM AvyuM che. e mATe ahiMsA vagere pAMca vratanuM sAdhAraNa rIte je pAlana, tene yoganuM "yama" nAmanuM prathama aMga samajavuM. yogadRSTiH Yoga-Drashti. The word Drashti means the acquisition of the knowledge of the true nature of the soul assisted by well-reasoned and firm faith derived from the Jain texts. This description of Drashti excludes one-sided opinions and conclusions of intellectualists and also dogmatic assertions of persons infatuated with blind faith, both of them being unreliable. Such reasoned conviction with unflinching faith serves to bar the entry of evil tendencies and passions and favours the movements towards the noble promptings of heart and head and assist the evolution of living beings. Evolution embraces innumberable gradations looking to human springs, aspirations and emotions and thoughts. But they are confined to eight aspects for the sake of convenience. Ogha Drashti. This involves undifferentiated vision derived from densely clouded perceptions closely following the hereditary traditions, etc., general and popular notions and blindly accepted dogmas of the masses. This 53 418

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adhyAtmatattvAlaka, [ Flooja vision is as weak as that of a child or a man of distracted faculties or a decrepit old man. It takes its colour more from acquired habits, tastes, inclinations, feelings and family usages, than from a deliberate and well-reasoned regard to the good. It bars the right operation of mental and intellectual faculties as to dive deep into metaphysics and to fathom the underlying dogmas and principles to get unravelled the most inscrutable laws of nature and divinity. It thus keeps closed the channels and avenues that would lead to right perception, right knowledge and right conduct, the cardinal factors in the evolution of human life. Thus infected by corruption, selfish motives, etc., from inside and poisoned by ruinous traditional influences externally he strays away from the path of the highest spiritual truth which ought to be his final goal. From eternity he is subject to the cycle of revolutions involved as he is in wrong temptations, selfish desires and motives daily multiplying. This is due to the one-sided, deluded and dogmatic view of the whole without differentiation. So wise and highly evolved sages have devised a system with definite external and internal differentiations and have placed us in a position to make general and individual progress by the effacement of the Karmic dross. Thus vision is divided for the sake of convenience into eight heads or stages, each with progressively higher evolution than the preceding one. Even the first stage of Yoga-vision requires highly superior evolution to that of the undifferentiated stage. The path 414

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3529. ] SPIRITUAL Lighr. of activities and the path of Upshama ( eradication ), &c., ( Yoga ) though different in their nature are for all practical purposes so much interwoven with each other that they have to be trodden more or less together. Concept of Mitra Stage. One on the path of Yoga becomes initiated into Yama classified into non-injury, abstinence from stealing, truth, celibacy or chastity and non-receipt of gifts. His power of perception is very slow. It is like the fire of grass, i, e., perception is very fleeting like the flash of lightning. The chief characteristic of this stage is untiring patience in doing good works. Apathy towards truth and liberation becomes weakened. Spirit and feeling of toleration thrives so that hatred and repulsion towards evil deeds are held in check. On the contrary, sympathy is aroused in him for those who are deluded into false belief as to true deity, spiritual teacher and right faith. Thus spirit of inquiring into and knowing the basic principles ( Tattvas of truth, &c. ) will be aroused in him henceforth. :: Proportionally to this growth in his mind and sentiments, the aspirant sows the seed of Yoga which signifies his devotion to the Omniscient with prostrations and salutations. The status of perfect Godhood now becomes his ideal. His devotion also extends to excellent sages and Sadhus in giving them food and useful help when required. He grows apathetic towards worldly 415

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adhyAtmatavAlaka. [ Floogenjoyments, attractions and objects. He tries to observe vows externally though not strictly. The seeds of renunciation are just sown in him. He tries to further the advance of learning in various ways. In this stage he is blessed with the association of the good. He salutes and prostrates before them reverently. Through their help and good wish, he aspires to final success. With these germs his advance towards the high ideal begins in the first stage. Tara Stage. In this stage, self-restraint is practised in the following forms :- Purity, contentment, austerity, study and contemplation of self (including reverent prostrations and salutations to deities and spiritual teachers ). The latest thoughts of inquiry into and knowledge of the principles now begin to manifest in him. Ardour for religious practices and good deeds develops further in this stage. He also makes a further progress in observing vows, &c., though externally. He feels repugnance in political matters and mundane things. He begins to take delight in statements, instructions relating to the elimination of delusion, conquest of attraction and repulsion quietude and renunciation. He begins to appreciate rightly the amount of spiritual good done to him by good asssociations. Thus he reduces the Karmic forces which impede his right actions though desired. While trying to attain the qualifications required for self-restraint, he feels disgust for his body and for worldly affairs. 416

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jraNuM | SPIRITUAL LIGHT. He further acquires passivity, purity, mastery over senses and fitness for the introspection of the inner-self. The practice of self-restraint blesses him in several directions with acquisitions when uninterruptedly and continuously observed. He also feels his intellectual weakness in fully comprehending the large number of scriptural texts and therefore humbly admits and accepts the words of competent authorities as true and beyond doubt.. Perception in this stage is like the fire of the cowdung cake. Bala Stage. While the aspirant reaches the third stage, the perception becomes like the spark of wooden fire. It becomes capable of lasting longer than the second "stage. He ardently desires to hear the principles of Truth. He now feels unique delight in advanced thoughts and experiences spiritual force hitherto unexperienced. Worldly desires now are on their decline. His fickleness vanishes. He thereby attains to the easy and comfortable attitudes and postures which strongly help him in meditation for the realization of self. Though he is not quite free from delusion (Mithyatva), yet he is virtually near right attitude (Samyaktva). He has advanced so far as to remain unaffected by the wonderful and miraculous feats of others with a firm belief that they are per 417

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adhyAtmatattvAlAka. [ allog formed in the ordinary course of nature. He happily does not meet with impediments in his religious practices and doing good deeds. If he meets them he manages to avoid them. The very formation or rise of desire to hear the principles of Truth does him an immense good. He is no longer obstructed by the pairs of cold, heat, etc.. He thus marches onward on the path of Yoga. Dipra Stage. The chief characteristic of this stage is the practice of Pranayama. Having become firm in the posture with perfect self-control the aspirant should in order to clear away the impurities resort to three processes one of drawing the breath in, the other of throwing it out, and the third of controlling the breath. These are called Puraka, Rechaka and Kumbhaka. These again are varied by place and time. This process results in the awakening of Kundalini. This is also called Dravya Pranayama. The second is Bhava Pranayama which consists in breathing out feelings with regard to externals, breathing in feelings with regard to internals, and making them steady inside with regard to real truth. By this practice the humours of the body are cleared. The body becomes capable of adjusting itself to different positions. The digestive organs become strong and healthy. The impurities being expelled, a great calm, serenity and peace result. It leads to the development of various occult powers. It is this Bhava Pranayama which helps in cutting off the Karmic 418

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345719. ] SPIRITUAL LIGHT. knot. Still the state of not knowing the comprehensible' persists and works as a bar to the acquisition of right conviction and right knowledge, notwithstanding he has advanced so far as to sacrifice his dear life for the sake of religion. When he subdues Karmic passions and worldly feelings, he becomes able to know what is knowable. All the sophistical and perverted reasonings then cease to impede the progress of the aspirant. The perception is like the light of a lamp. In short, he makes a good progress on the path of Yoga in this stage which manifests on his entry in the fifth stage. Sthira Stage. When the aspirant advances and reaches the fifth stage, his perception is clear and continuous like the lustre of a jewel. In the preceding four stages, the knowledge he received was unsteady and superficial. In this stage true knowledge begins to dawn upon him on account of the Karmic knot being cut off, upon the attainment of the power of knowing the comprehensible ( Vedya-Samvedya-Pada ). His wavering beliefs, scepticism and doubts are removed. Upto this time he identified himself with the character assumed and acted his part accordingly, but now, with the withdrawal of senses from worldly objects, he becomes conscious of his true state of being and experiences a striking contrast between the inner Self and outward appearance. The senses 419

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24 B41cHatuals. [ Alojabide in their mere nature with cessation of their activities with regard to their respective objects. To him the grandeur and display of worldliness appear like a structure on sand built up by children. All infatuating illusions disappear and though he acquires occult powers, he believes them as the cause of the cycle of births and deaths. He tries to concentrate his thoughts on Self and its true ( svabhavik ) attributes. When the light of discrimination dawns upon him, he rightly imagines that the accumulation of good actions done with the desire of discharging even religious duties tends to facilitate the entry of Karmic matter into the soul and thereby propagates his samsara just as fire produced from coal, and sandal wood, burns the whole forest. Thus he, according to his capacity, attains to some extent to Yogic merits, i. e., partial suppression of obscuring activities and steady advance. His body becomes free from diseases and handsome with natural fragrance emanating from it. His speech becomes melodious, sweet and harmless. Thus he progresses onward on the path of immortal light and consciousness. Kanta Stage. Henceforth the enlightened student passes on to the sixth stage where the perception is as steady as the light of stars. The characteristic of this stage is Dharana-fixing the mind with great steadiness on some external or internal object. Here the object 420

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prakaraNa. 1 SPIRITUAL LIGHT. being to inquire into the principles of Truth (Tattvas). He makes a rapid progress towards Truth by controlling immoral and unnatural passions, emotions and feelings and thereby enjoying the happy currents of pure thoughts. His conduct being free from transgression and negligence becomes noble and sublime. The practice of Yama and Niyama is highly superior to that superficially observed in the first and second stages. He gets a powerful control over subreption, stains and passions and dislikes worldly enjoyment with strong repulsion. He remains still engaged in social and worldly concerns with his mind thoroughly fixed on the attainment of Truth ( Tattvas) like a chaste woman performing her household duties, but with her mind concentrated devotedly to her husband. Consequently the Karmic forces are rendered impotent to impede his advancing soul. In short, he focusses all his mental and spiritual force in the investigation of the cardinal principles leading to the realisation of Self (Sata-chit-anandship). The mental abstraction must be so deep as to present the object even with absence vividly and at once. This development corresponds to the development of the Soul in the seventh stage of the Gunasthan System. Prabha Drashti. The perceptive light resembles the brilliancy of the sun. Holy thought forms which were shaped in the imaginative mind begin to be actualised in the course of action based on right conduct. Being free from mental agonies and physical maladies owing to 421 54

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adhyAtmatattvAlaka. [Hoodie various postures and Pranayama, etc., he begins to enjoy supreme happiness and deliglit. In this stage the practice of Dhyana ( absorption that is the course of uniform modification of knowledge fixed only on one object at the place where the internal organ is fixed in Dharana. The mind is conscious of itself and the object. It, being prevented from wandering in other directions, becomes firmly fixed and steady on the import and significance of the holy attributes of Self. Desirelessness is the secret of success. Without any thought or word of help, health, wealth or craving for heavenly bliss, he meditates on the Liberated Soul and his qualities and thus achieves its objective ideal. He now realises that whatever relates to Self and its pure attributes, contributes to real bliss and anything else in relation to not-Self eventually turns into affliction and misery. All this is due to his non-attached attitude and course of Conduct) ( Asanga Anushthan). This state closely resembles Prashantavahita stage of the Sankhyas, Vishabhaga Parikshaya of the Buddha ; Shiva Vartma of the Shaivas and Dhruya marga of the Yogis. While under this stage he enjoys transcendental peace and quietude. He is now within the reach of the subject of intense self-absorption ( Samadhi ). Para Stage. In the preceding stage the obstacles to contemplation are partially settled down and partially uprooted, but, in this stage, they are removed in toto. So the absorption is carried out to the extent of forgetting

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megang 1 SPIRITUAL LIGHT. the act and of becoming the object thought of. In - the conscious Samadhi there remains something which the mind entirely transforms itself into. When all doubts are removed, mental activity ceases and the mind transforms itself into Self absolutely pure 'and resplendent, fortified * as he is in the realm of spiritual light after commanding and destroying the strong ramparts of the Karmic forces working in several directions. With the achievement of good as well as bad results in the phenomenal representation of countless gradations in the degree of happiness, states of consciousness and embodiments ensouled by Self he becomes fully established in right knowledge, right belief, right conduct, infinite power and joy. He is now pure intelligence in essence and ideal of absolute perfection and worship for all Jivas (Bhavya). Fragrance, virtue and tranquillity flow from his person. His glorious beauty and perfection are beyond description. Thus the Yogi reaches the final goal, that is the goal of Satchidanandship, by deep meditation based on the firm conviction derived from the unflinching and undecaying faith and knowledge acquired through the continued practice of the great vows and five samitis (careful attitudes), three Guptis ( restraints ), Charana and Karana Sitaris ( jural and ethical rules of practice, etc. ) prescribed in the holy texts. There are several methods of progress on the path of Yoga but all lead to the final goal-the final realisation of Self. The Liberated Soul being purged of the weight of the Karmic matter ascends upwards 423

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adhyAtmatattvAlaka t - and reaches the place Siddha Sila, the abode of eternal wisdom and bliss staying there for ever distinct from other Liberated Souls but in an interpenetrating manner. atha yogadRSTIH prastuvan prathamA mitrAdRSTimupanyasyati aSTau ca yogasya vadanti dRSTIraSTAbhiraGgaiH saha tAH krameNa / suzraddhayA saGgata eva bodho dRSTibabhASe prathamAtra mitrA // 77 // They say that Yoga is practised in eight progressive stages which are respectively correlated with the eight divisions of the Yoga. Drashti is a perception associated with right belief. The first of these Drashtis is called Mitra. ( 77 ) gadRSTie ane mitrAdaSTi, "ganI ATha dRSTio che, ema cogio kathe che. e daSTio kramazaH pUrvokta ganAM ATha aMgethI samanvita che. suzraddhAyukta je bodha, tene dRSTi kahevAmAM Ave che. ATha daSTiemAM prathama daSTi vivA yAkhyA. daSTi" zabdane saraLa artha sabhAvanAgabhita AtmapAimavizeSa che. ATha dRSTie saMkalanabaddha che. temAM kramazaH doSane kSaya ane guNene prAdurbhAva thatuM jAya che. Aja AtmAnI unnAta krama che. jJAna ane vartanamAM jema jema unnata thavAya che, tema tema te te hada pramANe AgaLanI dRSTiemAM pasAra thayAnuM kahevAya che. jJAna ane kriyAnI A ATha bhUmikAo che. pUrva pUrva bhUmikA karatAM uttarottara bhUmikAmAM jJAna ane kriyAne prakarSa hoya che. garUpa mahela upara caDhavAne 494

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SPIRITUAL LIGHT. A ATha sopAna che. e mATe A ATha dRSTie yogadaSTinA nAmathI oLakhAya che. prathamadaSTi prApta thaI ke yogabhUmikAmAM padArpaNa thayuM. jyAM sudhI prathama dRSTi prApta thaI na hoya, tyAM sudhI jIvanI dazA bahuja zocanIya sthiti upara heya che. te dharma-adhamane jANa nathI, mekSane cAhata nathI, sAdhyabindune samajato nathI, phakta viSayenA taraMgamAM ja belo rahe che. dhArmika kriyA karanArAonI dekhAdekhI te dharmakriyA karavAmAM paNa bhAga le che, paraMtu je mUDhabuddhi ane kudRSTivALo hoya, tene te kriyAnuM zuM pariNAma Ave ? bhagavAnandamAM atyAsakta, kudaSTi prANio je gatAnugatika kriyA kare che, te, gheTAMonI ceSTAthI AgaLa vadhe tema hetI nathI. AvI sthitivALA jIvo oghadRSTivALA kahevAya che. A prANI anantakALa oghadRSTimAM rahyo. oghadRSTimAMthI nikaLI gadaSTimAM AvavuM, e bahuja duSkara kAya che. pahelI gadaSTi prApta thaI ke saMsAra tarAIja gayo samajavo, paNa te prApta thavIja kaThina che. samakita vAto jANavA ane dharmakriyA karavAne phAMki rAkhanArAoe dhyAnamAM rAkhavuM joIe ke, prathama dRSTi mATe kevA guNa vikasita thavA joIe che. dareke pitAnI jAtane nihALI vicAra karavo joIe che ke prathama dRSTigata guNemAM huM kyAM sudhI pahoMcyo chuM ? tevA guNe jyAM sudhI prApta na thAya, tyAM sudhI mithyAtvavALI paNa pahelI daSTi dUra che, te samyatvanI vAta zI karavI ? cAra dRSTie pasAra thayA pachI ja pAMcamI daSTie samyakatva prApta thAya che, e niHsaMdeha vAta che. daSTi ane samyakata e AtmAnI aMgata sthiti che. e sthitine lAbha bAhya dharmakriyA karavA mAtrathIja mAnI levo, e kharekhara AtmavaMcanA che. nItithI hajAmata karI pi kamAvanAra hajAma paNa samatAne aMge je Atmasthiti (daSTi ke samatva) prApta kare che, te sthiti, vimUDhabuddhi ane kudRSTivALA bhavAnadagrasta cha, devamaMdiramAM jaI uce sAdethI DhALo gAvA chatAM, kapALa upara tilaka karavA chatAM ane kriyAne dekhAva bahu uttama rAkhavA chatAM paNa prApta karI zakatA nathI. A mATe bAhya sAdhananI sAthe AvyanavAra sAdhane saMgRhIta karavAnI ghaNI agatya che. AtmasthitimAM kaMI pheraphAra thayo ke nahi ? e tarapha daSTi rAkhavAnI prathama jarUra che. e khyAla rAkhIne je yathAzakti zubha prayatna karavAmAM Ave, te pachI daSTiemAM praveza karavAnuM duSkara rahetuM nathI. 495

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* adhyAtmatalAka trIsinAri - mandaM ca mitrAzi darzanaM syAt tRNAnalodyota ihopamAnam / na devakAryAdiSu khedavRttI roSaprasaGgo'pi ca nAparatra // 78 // In this Drashti perception makes a tardy progress. Hence it is said to resemble a spark of the fire of grass. In this stage one does not get tired in the worship of gods and such other matters ; neither does he get angry with others. ( 78 ) mitrAdaSTine paricaya- " mitrAdaSTimAM darzana (badho maMda hoya che, eTale A dRSTimAM prApta thatA bedhane tRNAgninA kaNanI upamA ApavAmAM AvI che. A dRSTimAM deva-gurUsaMbadhI sevAnA kAryamAM kaMTALe Ave nahi ane bIjA upara vaiSanI kilaSTa lAgaNI udbhave nahi. -78 - bhAvArtha -khaDane pULe jema bhabhaka karate jaldI baLI jAya che, tenI jema sAmAnya prakArano bodha A prathama dRSTimAM mAnavAmAM Avyo che. - ATha dRSTiemAM kramazaH eka eka deva Tabate jAya che ane eka eka guNa udbhavato jAya che. prastuta dRSTimAM zubha kAryo karatAM kheda uddabhavatuM nathI. deva-gurUsaMbadhI sevA ane dhArmika kAryo karavAmAM kaMTALe AvatuM nathI. ethI A dRSTimAM kheda doSane nirAsa thAya che. e sivAya A dRSTimAM vartatA prANIne azubha kAma karanAra tarapha TheSa u6bhava nathI. te ema samaje che ke sarva jIvo karmaparavaza che. karmaparAdhIna jIvane kAma karatAM aTakAvavAne samucita prayatna kare joIe, paNa teonI hAme kaSAyanI pariNatimAM utaravuM e ThIka nathI. Ama samajavAnuM ja e pariNAma che ke tene pApI mANaso upara paNa dayAnI lAgaNI pure che. AvI sthiti prApta thavI, e AbhennatinuM prathama pagathIyuM che. dharmarakSAnA bahAnA nIce je jhaghaDAo karavAmAM Ave che ane je vairavirodhanA bhayaMkara khADAmAM utarAya che, e tadana gera

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prakaraNa. | SPIRITUAL LIGHT. vyAjabI che, ema A dRSTivALo samaje che ane aeva mAdhyastha bhAvanI zreNI upara A daSTivALAnuM hadaya vartatuM hoya che. A dRSTimAM AvyA pachI bhavAbhinandanI vRttio uchaLatI nathI. ane ethI ja mekSa tarapha adveSa guNa prApta hoya che. bIjA prakaraNamAM pUrvasevAnA nAmathI batAvelA dharmo paikI khAsa agatyane je mokSaadveSa dharma che, tene prAdurbhAva A dRSTimAM thAya che. A prathama prAptavya guNanI prApti upara AtmonnatinAM sAdhanone AdhAra rahele hevAthI, unnatikramanI bhUmikArUpa A prathamadaSTimAM e guNa prApta hovo ja joIe; ethIja uttarottara dRSTiemAM kramazaH pasAra thavAnuM banI zake che. jaLIvAbhAi zrIvItarAge kuzalaM mano'smai namazca pazcAtayA prnnaamH| saMzuddhametat kila yogavIjaM gRhNAti dRSTAviha varttamAnaH // 79 // One who has elevated himself to this position indeed sows the pure seed of the Yoga consisting of the fond attachment to the Dispassionate one, salutation and prostration ( Bending the five parts of the body ) before Him. ( 79 ) thigabIja- "A dRSTimAM vartate prANu yAganuM zuddha bIja grahaNa kare che. te bIja-zrIvItarAgadeva upara prItiyukta hRdaya, tene namaskAra tathA *paMcAMga * be hAtha, be DhiMcaNa ane eka mastaka ema pAMca aMge bhUmitala sAthe yathAvidhi lagAvIne namaskAra karavo te paMcAMga praNAma che, juo AcArapadeza, prathamavarga- " uttamAMgena pANibhyAM jAnubhyAM ca bhuvastale / vidhinAM chUrAtaH sacava vaMzatimati " . ; 49 :

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adhyAtmatatvAlaka. [trIpraNAma e che. ( A prathamadaSTrimAM gabIjanI vAvaNI thAya che.)"-78 vizeSaM darzayatina kevalaM tat khalu vItarAge munipravekeSvapi zuddharUpam / / teSAM vizuddhAzayatazca sevA''hArapradAnAdibahupakAraiH // 80 // Not only is this selflessly done in the service of the Dispassionate one, but also of the excellent sages. These sages should be served with the most sincere devotion in various ways by giving of food, etc., and in such other ways. ( 80 ) vizeSatA upara kahelI bAbate sivAya bIjI bAbate paNa yogabIjamAM dAkhala thAya che. te e ke-muni-mahAtmAo tarapha kuzala cittavRtti ane eonI zuddha AzayathI anAdidAna dvArA sevA."--80 udvignatA cAtra bhavAmburAzeH sAmAnyato'bhigrahapAlanaM ca / zrIdharmazAstreSu samAdarazca zraddhA ca pIjazravaNe prabhUtA // 81 // While a man is in this Drashti he naturally feels a disgust for the ocean-like world. He ordinarily submits to progressive discipline and has deep respect for religious books and full faith in listening to the exposition of the seed of Yoga. ( 81 ) A dRSTimAM vartanArane saMsArasamudra tarapha uga heya che, sAmAnya rIte vrata-niyama tarapha pravRtti hoya che, dharmazA tarapha mAna hoya che ane yogabIjanI vyAkhyA sAMbhaLavAmAM bahu utkaMThA rahe che-81 498

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praya SPIRITUAL LIGHT. evaM ca dRSTAviha vartamAnaH kRpAparo duHkhiSu, nirguNeSu / adveSakazcocitasampravRttiyogapravINaiH kathayAmbabhUve // 82 // Those adepts in Yoga say that one who has attained to this stage, sympathises with the distressed and does not resent the meritless and takes to exalted line of action. ( 82 ) e pramANe yogIzvaroe A dRSTimAM vartatA cetanane duHkhI prANio tarapha dayAparAyaNa, nirguNa manuSya upara paNa TheSarahita ane athita pravRttine sAyavanAre! matAvyo cha."-82 atra dRSTau satsaGgaHdurbodhadharme vipulo'mbuvAho durvarttanadrau nizitaH kuThAraH / satsaGgatiryA munibhinyaMgAdi tatprAptiratra pragaternidAnam / / 83 // In this stage is acquired the association of the good which accelerates development of the soul and is the heavy shower of rain in removing the heat of ignorance and a sharp axe in cutting the tree of bad conduct. ( 83 ) sAiSTimA satsa durbodharUpa garamIne zamAvavAmAM mahAmeghasamAna ane durAcaraNarUpa vRkSane chedavAmAM tINa kuThAra tulya, evI-je mahApurUSoe batAvelI satsaMgati, 37 unnatinuM sAdhana cha, te 20 dRSTimA ta thAya che."-3 . eSA dRSTiH kadA prApyate ?antye parAvartta imAM ca dRSTiM kalyANarUpAM labhate subhAgaH / . hetuH paro bhAvamalAlpatA'tra ghane male satsu na satvabuddhiH // 8 // / 55 429

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adhyAtmatattvAlAka, [ trIjuM The fortunate one attains to this beneficial stage in the last cyclic period. The chief reason why a man should strive to attain to this Drashti is the lessening of the internal impurity. If the internal impurity is dense, one cannot recognise the excellence of a Sadhu. ( 84 ) A dRSThi yAre prApta thAya che?---- t " kalyANamayI A dRSTine chellA pudgalaparAvatta mAM bhAgyavAna prApta kare che. A dRSTine prApta karavAmAM mukhya kAraNa-bhAva maLane ghaTADA thA eja che; kemake AtmAnI sAthe Dina kamaoNnA gADha sabandha rahete sAdhu tarapha sAdhupaNAnI pratIti thai zake nahi. "-84 punaH yathAvRtta karaNe'ntya Iharga AsattimadgranthibhidaH svarUpam / gatAM tena yayAtravRtte-rAsanamAyana sudhA gopana|| 86 // * pudgalaparAvartanuM svarUpa bIjA prakaraNamAM 46 mA zloka uparanI vyAkhyAmAM joi AvyA chIe. ApaNate e jaNAi gayuM che ke e kALa kevaDA badhA moTA che. jainazAstrakArA avasarpiNI ane utsarpiNI evA e mATA kAlanA vibhAge mAne che, e ApaNe prathama prakaraNanA pAMcamA zloka uparanI vyAkhyAmAM joyuM che. eka eka avasapiNI ane utsarpiNImAM daza daza kADAkeADI sAgaropama kALa pasAra thAya che. (kADAkIDI ane sAgaropama kAne kahe che, te khIjA prakaraNanA 45 mA zloka uparanI vyAkhyAmAM batAvI dIdhuM che. ) eka avasarpiNI ane utsarpiNI ema be maLIne eka kALacakra thAya che. AvAM kALacakro eka pudgalaparAvatamAM keTalAM pasAra thAya che, tene anta nathI. AvAM ananta pudgalaparAvarto saMsAramAM bhramaNa karatA jIvane vItI gayAM. jyAre vadhumAM vadhu ekaja pudgalaparAvartta kALa soMsAramAM bhramavAnA bAkI rahe che, tyAre A prathama dRSTi prApta thAya che, 430

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prakaraNa ] SPIRITUAL LIGAT. In the last Yathapravrutikarana stage, such is his nature that he is nearing the cutting of the Karmic knot. The wise say that he is metaphorically said to have reached the Apuryakarana stage because it immediately follows the Yathapravruti stage. ( 8 ) vaLI- granthine bheda karavAnuM kAma jene najIkamAM thavAnuM che, evA cetanane chellA kyathApravRttikaraNamAM A prathama dRSTinuM svarUpa prApta thAya che. jo ke A sthitinI hade apUrvakaraNane udaya nathI, chatAM A dRSTivALAne te atidUra na hovAthI A dRSTimAMnA yathApravRttikaraNane gIzvare (upacArathI ) apUrvakaraNa kahe che."--85 - * yathApravRttikaraNanuM svarUpa bIjA prakaraNamAM 45 mA zloka uparanI vyAkhyAmAM ApyuM che. yathApravRttikaraNa e buddhipUrvaka vinAno AtmAne pariNAmavizeSa che. A pariNAma ghaNI vakhata abhavyane paNa utpanna thAya che. ataH e mahattvanuM nathI, te paNa AtmonnatinI dizA tarapha cAlanArAone mATe e prathama sTezana che. tyAM AvavuM ja joIe. tyAMthI ja AgaLa vadhI zakAya. paraMtu tyAMthI AgaLa vadhIja zakAya, e vAta nathI. tyAM AvavuM e duSkara nathI, paraMtu tyAM AvyA vinA AgaLa javuM e azakya che, e mATe teTaleka aMze tenuM gerava lekhI zakAya. kintu je chelluM yathApravRttikaraNa, ke jyAMthI AgaLa vadhavAnuM ja che, te kharekhara gAravApAtra che ane tevA yathApravrutikaraNa pachI apUrvakaraNane udaya dUra raheto nathI. AvuM yathApravRttikaraNa prathama dRSTimAM vartatA prANIne prApta hoya che, ane e kamazaH apUrvakaraNa dvArA samyakatva prApta karAve che. 1 apUrvakaraNa eTale apUrva (pUve nahi prApta thayela) adhyavasAyavizeSa, AnuM svarUpa, bIjA prakaraNamAM 45 mA leka uparanI vyAkhyAmAM jaNAvyuM che. 481

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adhyAtmatattvAleAka. prathama dRSTi prAptavataH kiM guNasthAnakam ? caturdazoktAni jinAgame guNa - sthAnAni, tatra prathamaM nigadyate / samAgatasya prathamAmimAM harza zAstre tu sAmAnyata eva varNitam // 86 // [ trIjuM In the Jain scriptures there are fourteen stages of development of the virtues. He who has attained to this Drashti is said, according to the Yoga, to have reached the first stage of development, while according to scriptures ordinarily all are said to have reached the first stage. (89) Gunasthanas. The first stage is called the Mithyatva stage of development. It involves gross ignorance. The soul is utterly incapable of distinguishing right from wrong as it is then completely under the influence of Karmas. Delusion, lack of self-restraint, unclean passions and other activities of thought, speech and body work together in this stage and they generate lower life. The being in this stage has inveterate hatred towards truth productive of invincible false belief. In order to get out from this stage the seven energies of Karma, namely (Mithyatva) false belief, (Samyak Mithyatva) mixed with true and false belief, (Samyaktva) blurred faith tinged with superstition and (Anantanubandhis) intense type of Kashayas, anger, pride, deceit and greed should be quiescent. With the thoughts relating to the world and how he is connected with it he would advance in development. Subsequently if he is again overtaken with 432

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31823. SPIRITUAL LIGHT. one of the intense passions he falls back to the second stage ). Sasadana (Sa = with + Sadan = to be exhausted) signifies exhausted faith. It is a transitory stage in the act of falling down from right faith. Mishra (lit. mixed) signifies a state of fluctuating between doubt and certainty as to Faith. Avirata-samyagdrishti signifies the stage of the . acquisition of Right Faith which is reached when the doubts of a being are renoved by meditation or the instructions of a guru and when seven prakritis have been wholly or partially destroyed. Persons in this stage appreciate self-restraint and try to exert in this direction but fail. Some sluggishly lag behind to do so. Persons in this stage are free from intense dislike of truth and worst type of Kashayas. Delusion becomes quelled so foreign energies of evil type are not generated. They become true believers but do not follow still the vows prescribed for a layman. Persons under this stage are under good influence of Sama, quietude that is control over anger, Sanvega, renunciation of the world, Nirveda, disattachment towards family relations, Anukampa, compassion for the people in distress, and Astha, a strong faith in the Jinas. Desha Virati ( Desa =partial+Virati=vow ). In this stage the soul begins to practise right conduct. It specially tries to observe the six 19 433

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adhyAtmatavAleka. [ flori rules of daily practice. It becomes able to curb moderate type of passions. It begins to observe the twelve vows prescribed for a layman to destroy the Karmic forces. Sometimes it becomes prepared for asceticism. Pramatta Stage-In this stage the first five vows are rigidly and strictly observed as enjoined on a Sadhu. This stage can be reached only by the ascetics. Here mild passions are either quelled or uprooted, but attachment in the form of serving the needs of the body still persists. Apramattagunasthanaka is the seventh stage wherein the ascetic becomes free from negligence and breach of vows. The three Kashayas work in a very mild degree. Dharmadhyana ( concentration ) is on its progress. Latent powers in the soul now begin to manifest. Apurvakarana ( Apurya =new, karana =bhava i. e. mental state ). The observance of the great vows being perfect the soul is initiated into highly elevated life and enjoys such an intense delight as it has never experienced before. It now attains to the state of highly purified mind, the causes of disturbance being inoperative. Pride is altogether destroyed in this stage. Now it begins the practice of Shukladhyana ( superior contemplation ). At the end of the seventh stage there are two routes of progress, one Upasana route ( the Karmic forces are quelled here ) and the other Kshapaka Shreni ( the Karmic forces are 434

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345991. ) SPIRITUAL Ligur. gradually uprooted ). The Upasana course. is completed in the eleventh stage because the Karmic forces, though totally subsided, remain in existence. So the advanced soul falls back to a lower one between the first and the eleventh stage. The path of total annihilation taken by the soul with determined will to destory gradually all the Karmic forces is a sure route conveying the soul to final liberation. So the eradication of the Karmic forces is highly essential for liberation. Anivrittikarana--This is a more advanced stage than the preceding one. Deceit totally disappears here. The soul in this stage advances further in concentration. Sukshmasamparaya-In this stage the ascetic becomes quite free from worldly pleasures, cares, and anxieties and also from sensation of pleasure and pain. Slight greed still lingers on. Upashantamohagunasthanaka--The mildest greed is totally supressed here. He is now generally free from all desires. Entire suppression of Charitramohaniyakarma is the special characteristic of this stage. If entire suppression or eradication of greed be not achieved in this stage backsliding from this stage even into the lowest stage would be the result. Kshinamohagunasthana-In this stage the soul becomes absolutely free from delusion ( Mohaniyakarma ). Greed is totally eradicated in this stage, Now nothing remains to disturb right conduct. 435

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adhyAtmatattvAka. [ trIjuM Sayogikevaligunasthana-In this stage all the destructive Karmic forces (Ghatiya Karmas ) are entirely eradicated. The soul is now in blessed with Omniscience in its embodied state because it is still inder the influence of non-ilestructive forces (Aghatiya Karmas ). The activities of mind, speech and body ( Yoga ) still remain to be eradicated in the fourteenth stage. The ascetic in this stage is called Sayogikevali. Questions referred to through mind by those who have knowledge of the remote and the past and of the thoughts and feelings of others are solved through mental comunications by the Omniscient. Those who assimilate the Tirthankar Prakriti ( 80 ) become masters ( makers of the Order Tirth ) and reveal the true principles in Anakshari tongue, interpreted by advanced ascetics (Ganadharas) for the elevation of masses. These truths are generally designated revelations absolutely free from all kinds of inaccuracies and imperfections, unimpeachably warranted by the total era lication of the Mohaniya Karma. Ayogikevaligunasthanaka is the last stage wherein the practice of Shukla Dhyana ( Samuchhinnakriya ) reaches its culmination or highest perfection. The activities of mind, speech and body successively merge into the transcendent true nature of the Liberated Soul. The vibrations continuing in the thirteenth stage now completely cease on the complete exhaustion of the Ayhatiya Karmas. The Liberated Soul is called Siddha who ascends to the topmost part of Loka Universe and resides there for 436

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prakaraNu, ] SPIRITUAL LIGHT. ever with other Liberated Souls in an interpenetrating manner in the full enjoyment of perfect * knowledge, perfeet perception, etc., the divine attri butes of the Soul. The duration of this stage is enough for the utterance of the five short vowels , 6, 3, 6 and e. A dRSTimAM prApta thayelAne kayu' guNasthAna hoya ?---- lk jaina siddhAMtAmAM cauda guNasthAne batAvyAM che. temAMnuM prathama guNasthAnaka A dRSTimAM vatA cetanane hAya che. zAstrAmAM sUkSma vanaspati sudhInA jIveAmAM paNa je prathama guNasthAna kahevAmAM Avyu' che, te sAmAnya abhiprAyathI che. =8 } vyAkhyA. ahIM ApaNe prathamata: cAda guNasthAne jovAM paDaze. jaina zAstrAmAM cAda zreNie batAvI che. A zreNi guNasthAnanI che. guNasthAna eTale guNanA vikAsa. AtmAnA guNAnA vikAsa yathAyeAga-kramazaH caiAda zreNiomAM thAya che. pahelI zreNI ( pa Mkti)nA jIvA karatAM khIchatrIjI zreNInA jIve AtmaguNanA vikAsamAM sAmAnyataH AgaLa vadhelA hAya che. ane te karatAM ceAthI zreNInA jIvA vadhu unnata upara heAya che. A pramANe uttarAttara zreNInA jIvA-yathAsaMbhava-pUrva pUrva zreNInA jIvAthI adhika unnati upara paheAMcelA heAya che. yAvat cAdamI zreNImAM AvelAe atini la-paramakRtArtha hoya che ane tatkAla mukti prApta thai jAya che. badhA prANio pahelAM te prathama zreNImAM vanArA hAya che, paNa emAMthI jee, Atmabala pheravI AgaLa vadhavAnA prayAsa kare che, tee, badhI zreNimAM yogya kramatho pasAra thatA antataH caiAdamI zreNImAM AvI paheAMce che. mandaprayatnavALAone vacalI keTalIka zreNiomAM vadhAre rAkAnuM paDe che, jethI bAramI-teramI--cAdamI zreNIe paheAMcavAmAM eAne dhaNA bahu pa 437

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adhyAtmatattvAlaka. [ trIjuMghaNe vilaMba lAge che. keTalAka prabaLa purUSArtha pheravanArAo tIvravegathI kAma letA, vacalI zreNionI mulAkAta levAmAM vadhu vakhata na lagADatAM pherana teramI-cAdamI zreNI upara AvI pahoMce che. A viSaya sUkama hovA chatAM samajavAmAM dhyAna apAya te bahu majAne lAge evo che. A AtmAnI utkrAntinI vivecanA che. mekSamahela upara pahoMcavAne A cAra pagathionI nIsaraNI che. pahelA pagathiAthI sarva jIvo caDhavA mAMDe che ane keAI haLave, te koI utAvaLathI caDhatA ciMdame pagathie pahecI, tatkALa mokSamahelamAM praveza kare che. keTalAka caDhatAM caDhatAM bhAna nahi rAkhavAthI nIce-pahele pagathie jaI paDe che. agyAramA pagathio sudhI pahoMcelAone paNa mohane phaTake lAgavAthI ekadama nIce paDavAnuM thAya che. tyAreja zAstromAM e vAtanI vAraMvAra ulleSaNa karavAmAM AvI che, ke-caDhatAM caDhatAM lagAre pramAda ke lagAre gaphalata na thavI joIe. bArame pagathie pahoMcyA pachI paDavAno koI jAtane bhaya rahetuM nathI. AThame pagathie mohane kSaya zarU thayA pachI paDavAne bhaya TaLI jAya che. cida guNazreNionAM nAma mithAdaSTi, sAsAdana, mitha, avirata-samyagdaSTi, dezavirati, pramatta, apramatta, apUrvakaraNa, anivRtti, sUkSmasaMpAya, upazAntaha, kSINumeha, sAgakevalI, agikevalI. mithyAdaSTi guNasthAna. sarva jIvo pahelAM to adhogatimAM hoya che, e sahu samajI zake che. aeva pahelI zreNImAM vartatA jevo mithAdaSTivALA hoya che. miyAdaSTi eTale vastutattvanA yathArthajJAnane abhAva. A pahelA pagathiA uparathI AgaLa vadhAya che. A deSayukta prathama zreNI athavA anya doSayukta prathama pagathiyuM che evo guNa dharAve - - 1 "uttarAdhyayana' sUtranA dazamA adhyayanamAM bhagavAna mahAvIre gautamane saMbodhIne-goyama ! ma kara pramAda" evA arthanA zabdothI bhUri bhUri upadeza karyo che. 2 bIjA prakaraNanA 45 ma ka uparanI samyakatvaviSayaka vyAkhyAmAM batAvyA pramANe, darzanamohanA azuddha pujene uddaya thavAthI 499

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prakaraNa. ] SPIRITUAL Lickr. che ke jethI ene paNa guNazreNi" athavA "guNasthAna" zabda ghaTI zake? e sahaja prazna ahIM ubho thaI zake che. AnA samAdhAnamAM ema samajavuM ke dareka cho-sUkSmamAM sUkSma ane sahuthI nIcenI hadanA. jIvomAM paNa kiMcita cita mAtrA to avazya ujavaLa rahelI hoya che, ane e guNane lIdhe mithyAdaSTine paNa "guNasthAna' zabda lAgu paDI zake che. sAsAdana guNasthAna-samyagdarzanathI paDatI avasthAnuM nAma che. samyagdarzana prApta thayA pachI paNa krodhAdi atitIvra kAyone udaya thatAM paDavAno vakhata Ave che. A guNasthAna paDatIavasthArUpa hovA chatAM paNa tenI pUrve samyagdarzanarUpa amRtanuM pAna thaI gayeluM hovAthI A guNasthAnavALAne, "saMsAramAM keTale kALa bhaTakavAnuM che" enI avadhi baMdhAI gaI hoya che. mizra guNasthAna-AtmAnA evA vicitra adhyavasAyanuM nAma che ke e guNasthAnavALo satyamArga ane asatyamArga e baMne upara zraddhAne bhAva dharAve che. athavA je dezamAM phakta nALieranoja khorAka heya, ane ethI te dezanA lokone jema, anna upara rAga ke dvepa na thAya, tema A guNasthAnavALAne paNa satya mArga upara rUci ke vaimanasyane pariNAma hotA nathI. baLa ane goLa sarakho mAnavAmAM jevI mehamizravRtti rahelI che, tevA prakAranI mehamizravRtti A guNasthAnamAM mithyAtvane yA mithAdaSTiguNasthAnane udbhava thAya che. athavA pujethI vibhakta nahi thayelA anAdisvabhAvasiddha darzanamohanA udayathI mithyAtva . yA mithyAdRSTiguNasthAna hoya che. 1 "AsAdana" eTale atitIvra (anantAnubI ) krodhAdi kaSAya, te kaSAyothI yukata e "sAsAdana" kahevAya. upazamasamyakatvathI paDatI avasthAne "sAsAdana" saMjJA ApI che. e avasthAne patata samyakatva (paDatuM samyakta) kahI zakAya. 2 " nAcatara mumUtirvaravA-hAthothA | guNavo : samAyoje rasamayAntaraM yathA" | " tathA dharmadvaye zraddhA jAyate samabuddhitaH / mizro'sau bhaNyate tasmAd bhAvo jAtyantarAtmakaH " // (guNasthAnakramAha. ) 439 .

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adhyAtmatattvAlaka. (trIjuMsaMbhave che. paraMtu dritIya guNasthAnanI peThe A guNasthAnanI pUrve paNa samyavarUpa amRtanuM pAna thaI gayeluM hovAthI A guNasthAnavALAne paNa bhavabhramaNanA kALano cheDo baMdhAI gayeluM hoya che. aviratasamyagdaSTi. virati eTale vrata, te vinAnuM samyakta, e "aviratasamyagdaSTi' zabdano artha che. mAtra samyakatvane lagAra sparza thaI jAya, te bhavabhramaNanA kALano cheDo niyamita thaI jAya che. AnAja prabhAvathI pUrva be guNasthAnavALAone bhavabhramaNakALa niyamita thaI gayela hoya che. dezavirati, samyakavasahita, gRhasthanAM vrata paripAlana karavAM e dezaviti che. sarvathA nahi, kinatu amuka aMze zAstravihita niyamAnusAra pApakarmathI haThavuM e "deza-virati' zabdano artha che. ramataguNasthAna. sAdhunAM mahAvratane dhAraNa karanAra, paNa pramadenA baMdhanathI sarvathA mukta nahi thayela, evA munimahAtmAonuM A chaThTha guNasthAna che. apramattaguNasthAnA pramAdanA baMdhanathI mukta thayela mahAmunivarenuM A sAtamuM guNasthAna che. apUrvakaraNa. mohanIya karmane upazAnta yA kSINa karavAne apUrva (pahelAM nahi prApta thayele) adhyavasAya A guNasthAnamAM prApta thAya che. arthAta-ghaDI ane gadheDAne saMyoga thate jema anya jAtinI ( khaccaranI) utpatti thAya che, vaLI goLa ane dahIne saMyoga thatAM jema eka judo rasa utpanna thAya che, tema satya dharma ane asatya dharma e baMne tarapha sarakhA bhAvanuM mizraNa thavAthI je pariNAma udbhave che, tene mizra pariNAma kahe che. - bIjA prakaraNanA 45 mA leka uparanI vyAkhyAnI aMdara samyakatvanA viSayamAM zuddha, azuddha ane mitra ema je traNa puje batAvyA che, temAM mizra puMjanA udayathI mizrabhAva (mizradaSTi)ne udbhava thAya che. 1 "karaNa" eTale adhyavasAya-Atmapasthima. 440

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prakaraNa : SPIRITUAL LIGHT. anivRttiguNasthAna, ahIM pUrva guNasthAnanA karatAM evo adhika ujajavala AtmapariNAma hoya che, ke je vaDe mohane upazama yA kSaya thavA mAMDe che. sUmasaM5rAya. ukta guNasthAnamAM mehanIyara karmane upazama yA kSaya thate thatuM, jyAre badhuM mohanIya karma upazAnta yA kSINa thaI jAya ane mAtra eka lebhane sUkSma aMza avaziSTa rahe, tyAre A guNasthAna prApta thayuM kahevAya che. upazAntAha pUrva guNasthAnamAM mohane upazama ja kare jeNe prAraMbhe che, tene saMpUrNa meha upazAnta thaye A guNasthAna prApta thayuM kahevAya che. kSINameha. pUrva guNasthAnamAM mohanIya karmane layaja jeNe prAraMbhe che, tene saMpUrNa meha kSINa thaye A guNasthAna prApta thayuM kahevAya che. ahIM upazama ane yamAM pharaka samajavAne che-mohane sarvathA upazama thayo hoya, chatAM punaH mohano prAdurbhAva thayA vagara raheto nathI. jema pANInA vAsaNamAM pANInI raja badhI taLIye besI jAya che, tyAre te pANuM svaccha dekhAya che, tema mehanAM rajakaNe-mehane tamAma puMja AtmAnA pradezamAM jyAre sthira thaI jAya che, tyAre AtmAnA pradeze svaccha jevA bane che. paraMtu A svacchatA keTalA vakhatanI ?, pelA pANInI nIce besI gayelAM rajakaNo thoDI vAramAM pANImAM kiMcita mAtra kriyAnI asara lAgavAthI jema AkhA pANImAM pasarI jAya che, tema upazAna thayela mehapuMja DI vAramAM punaH udayamAM prApta thAya che; ane tethI karI-jevI rIte guNaNiomAM caDhavAnuM thayuM hatuM, tevI rItapaDavAnuM thAya che. A uparathI joI zakAya che ke-mohane sarvathA kSaya thavAthI ja kevalajJAnane prAdurbhAva thAya che, kAraNa ke mohane (koI paNa karmane) kSaya thavA pachI tene punaH udbhava thatuM nathI.' - 1 "parAya " eTale kaSAya. prakRtamAM lAbha levo. 2 ahIM ane upara-nIcenAM guNasthAnomAM "moha" "mohanIya" ema sAmAnya zabdo mUkayA che, paraMtu ethI mehanA vizeSa prakAre thAyegya ghaTI zake te levA te saMbadhI vizeSa prakriyAne ahIM sthAnano saMkoca che. 441

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adhyAtmatattvAka. [ trIjuM kevalajJAnanA prAdurbhAvanA kSaNathIja sAgakevalI. guNasthAnanI zarUAta thAya che. A guNasthAnanA nAmamAM je "sAga" zabda mUkyo che, tene artha "yegavALo " thAya che. yuga eTale zarIra vagerenA vyApAro. kevalajJAna prApta thayA pachI paNa gamanAgamanane vyApAra, belavAne vyApAra vagere vyApAra rahyA hovAthI te sayoga kahevAya che. te kevalI paramAtmAone AyuSyanA antamAM prabala zukaladhyAnanA prabhAve jyAre tamAma vyApArane nirodha thaI jAya che, tyAre te avasthAnuM guNasthAna- agikevalI. e nAmanuM che. amegI eTale sarvavyApArarahitasarva kriyArahita. upara joI gayA tema, guNaNiomAM AgaLa vadhato AtmA, kevalajJAna meLavI ane AyuSyanA ane agI thaI tatkAla mukti pAme che. di guNasthAne joyAM. have ahIM prazna e che ke-prathama mithyASTi guNasthAna sUmavanaspati sudhInA tamAma nIcI hadanA jatuomAM paNa jyAre mAnavAmAM AvyuM che, te pachI prastuta zlokamAM ema kema kahevAmAM AvyuM ke prathama daSTimAM prApta thavAthIja prathama guNasthAna prApta thAya che ?. prazna barAbara che. samAdhAna prastuta lekanA caturtha pAdathI spaSTa kahevAmAM AvyuM che ke AgAmAM tamAma nIcI hadavALA-sUkSma jantaemAM paNa prathama guNasthAna je batAvyuM che, te sAmAnya apekSAe che. ane te sAmAnya apekSA eja ke sUkSmAtisUkSma jatuomAM paNa kiMcita cita mAtrA te avazya khullI rahelI hoya che. Aja apekSAthI sUkSmAtisUkSma jImAM paNa prathama guNasthAna siddhAntamAM mAnavAmAM AvyuM che. A saMbandhamAM keTalAka AcAryonuM apekSAkRta juduM paNa kathana jovAya che. teo kahe che ke-lagAra paNa unnati dazAmAMja guNasthAnane prayoga karavo samucita che. Ama khyAla rAkhIne teo kahe che keanAdi avyakata mithyAtvamAMthI bahAra nikaLI vyakti mithyAtvabuddhine prApta thavuM, e prathama guNasthAnaka che. 442

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prakaraNa, ]. SPIRITUAL LIGHT. A saMbaMdhamAM guNasthAnakamArehamAM lakhyuM che ke" ahevAyurvadharmagu cA keva-guru-dharmathI ! ___tanmithyAtvaM bhaved vyaktamavyaktaM mohalakSaNam " // " anAdyavyaktamithyAtvaM jIve'styeva sadA, param / / - mithyAtvathIgrAribasthAnatorate " ( - ). arthAta -kudeva, kugurU ane kudharma upara yathArthadeva, yathArthagurU ane yathArthadhAma tarIkenI je buddhi thavI, te vyaktamithyAtva che. ane taddana ajJAnadazA-eTaluM viparIta samajavAnI paNa ayogyatA-ghera tama sthiti e avyakatamithyAtva che. A avyakata mithyAtva anAdikALathI chavAmAM rahyuM che, paraMtu te avyaktamithyAtvamAMthI nikaLI batamithyAtvabuddhine prApta thavuM, e prathama guNasthAna che. A abhiprAya upara yogi mahAtmAonuM ema kahevuM che ke-ganI ATha dRSTio paikI prathama mitrA dRSTine prApta thavAmAM ja prathama guNasthAnanI prApti rahelI che. "guNasthAna" zabdaja ApaNane ema batAve che ke kaMIka guNene vikAsa thavo joIe, tyAreja guNasthAna ghaTI zake. e mATe mitrAdaSTinA guNonA AdhAra upara prathama guNasthAnanI prApti mAnavI joie. avyakamithyAtvamAMthI vyakti mithyAtvabuddhi upara AvavuM, e jema eka apekSAe unnatadazA che, tema bIjI apekSAe ema paNa kahI zakAya che ke avyakatamithyAtva karatAM raddhapariNAmavALI vyakatamithyAtva buddhi vadhu kharAba pariNAma nipajAvanAra bane che. vyaktamithyAtvabuddhinI ugratAdazAmAM jevo kilaSTakarmane baMdha paDe che, te avyaktamithyAtvathI paDato nathI. vyaktamithyAtva buddhinI duSTatAthI jevAM kharAba kRtya thAya che, tevAM avyaktamithyAtvathI thatAM nathI; e mATe je vyaktamithyAtvabuddhine prathama guNasthAna kahevAmAM AvyuM che, te viziSTa prakAranI samajavI; evI * A abhiprAya bhagavAna haribhadrasUrine che. juo teone yogadaSTisamuccaya " prathamaM yad guNasthAnaM sAmAnyenopavarNitam / asyAM tu tadavasthAyAM mukhyamanvarthayogataH " // 40 // 448

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adhyAtmatattvAlAka. [-lay viziSTaprakAranI, ke mitrAdaSTinI sthitivALI. AvI vyaktamithyAtvabuddhine prathama guNasthAna kahevuM e vadhAre ucita che.+ mitrAdRSTimupasaMharana tArAdRSTi prastauti- yamapradhAnA prathamA dRguktA tArA dvitIyA niyamapradhAnA / zaucasya sadbhAvanayA ca tatra ghRNA svadehe'nyazarIryasaGgaH // 87 // susacvasiddhiH sumanaskabhAva ekAgrabhAvo jaya indriyANAm / AtmasvarUpekSaNayogyatA ca phalAnyamUni pratipAditAni // 88 // santoSato'nuttamasaukhyalAbhaH svAdhyAyato darzanamiSTadeve / taipena kAyendriyayozca siddhiH proktA samAdhiH praNidhAnatazca // 89 // In the first stage stress is laid on observance of forbearance (Yama) while in the second + (6 vyaktamithyAtvadhIprAptirapyanyatreyamucyate / "" ghane male vizeSastu vyaktAvyaktadhiyornu kaH ? asya TIkA - " anyatra - granthAntare vyakta mithyAtvadhIprAptiH mithyAtvaguNasthAnakapadapravRttinimittavena / iyaM mitrAdRSTirevocyate / vyaktatvena tatra asyA ekagrahaNAt / ' ghane ' tIvre male tu sati / 'nu' iti vitarke / vyaktAvyaktadhiyoH ko vizeSaH ? duSTAyA dhiyo vyaktAyA avyaktApekSayA pratyuta atiduSTatvAt na kathaMcid guNasthAnatvAnibandhanam " 1 ( yazovinayadvAtriMzikA 21 bhI, 25 bho . ) bhAvA pUrvokta pramANe che ke-- mArgAnusArInI sthiti prApta thai na hoya ane AtmA tIvra bhAvamaLathI vyApta hAya, teA tevI sthitivALI vyamithyAtvamuddhimAM ane avyakatamithyAtvadazAmAM zuM vizeSatA che ? balke tevI sthitivALI vyakata mithyAtvamuddhi avyakta mithyAtva karatAM vadhu duSTa che. mATe prathama guNasthAnanA nimittabhUta-vyaktamithyAtvabuddhithI mitrAdaSTi grahaNa karavI. 1 akArAnto'pyasti / 444

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prakaraNa. ] SPIRITUAL LIGHT. stage called Tara, observance of rights and ceremonies ( Niyama ) is imperative. In the second standpoint constant contemplative practices of purity bring on disgust for one's own body and disattachment towards other bodies; moreover in this Drashti one acquires passivity, purity, concentration, mastery over senses and fitness for the introspection of his inner-self. From contentment results the acquisition of unsignalled happiness; repetition of sacred verses and mantras, leads to the blessed sight of the tutelary deity. Perfection of the body and the senses is acquired through religious austerities and the meditation of God facilitates deep concentration (Samadhi). (87-88-89) mitrAdraSTinA upasa'hArapUrvaka-- tArASTi. " yamapradhAna evI prathama dRSTi kahI. khIjI dRSTi tArA niyamapradhAna che. niyamanA pAMca bhedo che-zaiAca, sa MtoSa, tapa, svAdhyAya ane izvarapraNidhAna. temAM zaiAcanI bhAvanAthI potAnA zarIra tarapha ghaNA udbhave che ane khIjAnA zarIranI saMgatane parityAga karAya che. temaja sattvabaLanI jAgRti, mAnasika ullAsa, ekAgratA, indriyajaya ane AtmasvarUpane jovAnI ceAgyatA, eTalAM kLeA prApta thAya che. 66 " santoSathI uttama sukhane lAla, svAdhyAyathI iSTadevatAnuM darzana, tapathI zarIra-indriyAnI siddhi ane izvarapraNidhAnathI samAdhi meLavAya che."-87, 88, 89. bhAvA. uparyukta ahiMsA Adi pAMca yamA, je yAganuM prathama aMga che, te prathama dRSTimAM ( sAmAnyataH ) prApta thAya che, jyAre bIjI 57 445

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adhyAtmatattvAlAka. [ trIjuMtArA dRSTimAM yAganu bIjuM aMga niyama prApta thAya che. niyameAmAM prathama zAca, bAhya ane Abhyantara ema be prakAre che. jaLa vagerethI zArIrika zuddhi, te khAdya zAya che ane maitrI Adi bhAvanAothI cittanI zuddhi karavI te Abhyantara zAya che. zAcanI bhAvanA karavAthI zarIranA svarUpa taraph khyAla jAya che ane ethI zarIranA azucivanuM pratibhAna thAya che. zarIranuM azucitva yathArtha rIte jaNAyethI tenA uparanA mAhu ThaMDA paDI jAya che, ane tene heya samajavAne viveka jAgRta thAya che. Ama thatAM khIjAnA zarIra sAthenA saMparka paNa eLeA thaI jAya che. A uparAMta zaiAca bhAvanAnA pariNAme e paNa kaLA prApta thAya che ke-raja ane tama guNAnA AdhAta thatA aTake che, tathA hRdayanI vRttie ujvala bane che, temaja amuka niyata vastu upara cittane sthira rAkhI zakAya che, evaM ndriyAnu tAna maMda paDI jAya che ane AtmasvarUpane jovAnI lAyakAta meLavAya che.ra saMtoSane mATe prathama prakaraNamAM vAMcI AvyA chIe. svAdhyAya jo barAbara abhyAsamAM mUkAyA hAya te tenuM pariNAma e Ave che ke iSTa devatAnuM darzana thAya che. svAdhyAya keAne kahevA ? e upara yAvija pAdhyAyanuM kathana che ke- 3 svAdhyAyaH praNavapUrvANAM mantrANAM japaH " arthAt kArapUrvaka paramAtmAnA matrane janma karavA te svAdhyAya che. A svAdhyAya japAtA mA kAmadana karAve che. 1 " zaucasantoSatapaHsvAdhyAyezvarapraNidhAnAni niyamAH // .: 2 zaucAt svAMgajugupsA parairasaMsargaH " / ' susttvaasiddhisaumnsyaikaa--yogapAta jala sU. 2-40, 41. yendriyajayA''tmadarzanayogyatvAni ca ,, yogapAta'jala sUtra0 2-32. 66 zaucabhAvanayA svAMgajugupsA'nyairasaMgamaH / sattvazuddhiH saumanasyaikAgryAkSajaya yogyatA // 3 // ( yazovijayajI, bAvIzamI dvAtriMzikA ). rU jIe 22 mI dvAtrizikAnA khIjA kSeAkanI vRttimAM. 4 " svAdhyAya vivevatAsaprayoga: " --yogapAtaMjala sUtra0 2-44. 446

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prakaraNa ] SPIRITUAL LIGHT. tapanA abhyAsa vaDe aNutva, mahattva Ardi zarIrasiddhi ane sUkSma, vyavahita, dUravartI padArthone jovAnA sAmarthya rUpa indriyasiddhi prApta karI zakAya che.1 zvaranI upAsanA, e samAdhinA mArgane sapAdana karI ApanArI che.ra vastuta: tapa, svAdhyAya ane izvarapraNidhAna e traNe ujavala adhyavasAyarUpa heAvAthI kalezAnA pratibandhaka hAi karIne samAdhine meLavavAmAM anukULa bane che. vizeSamAha - asyAM ca tArAdRzi gomayAgni- kaNopamaM darzanamUcivAMsaH / nodvibhAvo'tra hitapravRttau tatvAvabodhasya punaH samIhA // 90 // In this Tara Drashti they say that perception is like a spark of fire of cowdung cake. There is no fatigue in doing beneficient works in this Drashti and again there is an ardent desire for realisation of truth. ( 90 ) vizeSatA " A tArA dRSTimAM chANAtI agninA kaNa jeve edha mAnyA che. (prathama dRSTimAM 1NAgninAbhaDa ik '1 mya, zu A dRSTimAM karatAM kaiMka vadhAre khAdha hoya ; aMja ta. A dAjemA prApta thatA khAdhate chANAnA agninI upamA ApavAmA AvA che. ) "" * A dRSTimAM vatta nArane hitapravRttie mAM uddhRsatA rahetI nathI. (prathama 1 jAyendriyasiddhi vikSayAta tavasa: "--yAgapAta'0 243. samAAMsiddhIzvaLiyAnAt '--yAgapAta0 2-45. .. ra 3 juo yAgapAta jala sUtranA bIjA pAdanA prAraMbhamAM- ". tapaHsvAdhyAyezvarapraNidhAnAni kriyAyogaH "6 r / samAdhimAvanArtha: he "" zatanUkaraNArthazca // jue yazovijayajInI 22 mI AtrizikAnA cothA zlAka. 447 lm

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adhyAtmarsa vAlekara trIjuM daSTimAM je ke A bAbata hoya che, paNa A dRSTimAM te vadhu sArA rUpamAM heya che.) ane A dRSTine khAsa guNa tatvajijJAsA che. (eTale A bIjI daSTimAM uga dezane nirAsa ane jijJAsA guNane prAdurbhAva thAya che.)"--90 prItistvavicchinnatayAtra yoga-kathAsu bhaktimahatI ca satsu / bhayaM na tI bhavatastathA'nAbhoge'pi nAtyarthamayogyakarma // 91 // In this Drashti there is unmitigated fondness for Yoga; deep devotion towards the good; no great fear from this phenomenal world; and no extremely wicked action is ever done even unconsciously. ( 91 ) " " ahIM vegakathAo tarapha bahuja prema udbhave che. santa-mahAmAo tarapha viziSTa bhakti jAge che. saMsArathI te tIvra bhaya rahe. nathI, (zA mATe rahe? kemake tevA prakAranI azubha pravRttione ahIM saMbhava raheto nathI.) tathA pramAdathI paNa atianucita kriyA ahIM saMbhavatI nathI. "-91 trAsaH svakIye vikale ca kRtye'dhike'dhikasthe ca viboddhmicchaa| duHkhaprahANAya satAM prayatnaM nAnAvidhaM vIkSya kathantvabuddhiH // 12 // nAsmAkamuccaiHpratibhAprakAzo granthAH punaH santi suvistareNa / ziSTAH pramANaM tadihetyamuSyAM dRSTau sadA tiSThati manyamAnaH // 13 // A man attaining this Drashti feels awfully humiliated with the incompleteness of work and desires to enquire into the noble doings of excellent man. On seeing the various efforts of the good to - 1 "saMsApa tAtre kharca ne mavati, tathAphumADakaH " (yazovijayakRta 22 mI dvAiizakAnA sAtamA zlekanI vRtti.) 448

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prakaraNa ! SPIRITUAL LIGHT. annihilate the miseries of this world, his inquisitiveness is aroused-" The why and the how " of such matters arises in his mind. :: A man in this stage entertains the belief that he is devoid of high intellectual light and that the religious works are many and" elaborate and that therefore the men of wisdom are his authority ( in matters of doubt ). ( 92-93 ) - "A dRSTimAM vartanArane potAnI avidhivALI kriyA tarapha trAsa upaje che ane anya sujJonI zuddha kriyApravRtti thatI joI te jANavAnIAdaravAnI IcchA ubhave che. vaLI saMsAranAM duHkha haNavA mATe satparU nA thatA nAnAvidha prayatnane joI A dRSTivALAne evI jJAnAturatA utpanna thAya che ke- A kama 2, AkhuM zuM kAraNa?, A bhinnatA sArI peThe zI rIte samajI zakAya ?' AthI karI enA manamAM ema thAya che ke-"tevA prakAranI buddhi-zakti ApaNumAM nathI ane granthane samUha te moTA vistAramAM che, e mATe ziSTa purUSa kahe te pramANa che."92, 93 - rAThA - yatrA''sanaM nAma sukha-sthiraM syAd dRSTibalA sA viditA tRtiiyaa| dRDhaM ca kASThAgnikaNaprakAzasamaM bhaved darzanamatra dRSTau // 94 // The third standpoint is called Bala in which the seat or posture is comfortably fixed. Here the perception is as steady as the light of a spark of wooden fire. ( 94 ) balAdaSTi. jemAM yoganuM trIjuM aMga Asana prApta thAya che, te trIjI belA * zuddha vicArene anusarI pravRtti karanAra... . 49.

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adhyAtmatattvAlAka. [ trIjuM dRSTi che. Asana sukhakArI ane sthira hAvuM joIe. A dRSTimAM kAnI agninA kaNasamAna darzana ( khAdha ) mAnavAmAM AvyuM che. ataeva pUrva dRSTinI apekSAe AmAM kaMika vadhu dRDha darzIna heAya che. "-94 mahAMzca tattvazravaNAbhilASaH kSepo na yogasya pathi prayANe / asAdhutRSNASenggon-acarenana ftyi ya anssaaqifacfta||89||| At this stage one feels an ardent desire for hearing the religious truth (nine categories). Ficklemindedness vanishes and so it does not obstruct the path of Yoga; and on account of the absence of evil desires and of haste he attains to the fixed and comfortable seat. (95) Notes:-The next step in the path of Yoga is Asana (posture); it derives from a to sit. It means a particular mode of sitting. There are various postures such as Siddha, Padma, Chacra, Kurma, Mayura, Vira, Svastika, Bhadra, Sinha, Mukta and Gomukha and others. Placing the left ankle on the right thigh and right ankle on the left thigh and keeping the body erect while sitting is the posture chacra'. All these various postures are fully treated in the books on Yoga which may be conveniently referred to. But generally the posture must be stable and easy. One practising Yoga has to undergo a series of exercises physical and mental for a long time. Under ordinary course of things, the soul being under the influence of the body and surrounding circumstances, the study of the physical and spiritual law is essential. The power invested in the soul is 450

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prakaraNa. ] SPIRITUAL LIGHT. higher than the power of the matter. If matter is without power, the soul would not be acted upon by it, but the force of the material powers changes according to readiness or willingness with which soul is guided. In proportion the material powers diminish in strength, and the soul advances in development towards liberation. It is therefore necessary to control the powers of the body. With this end in view different postures are prescribed according to the experience of the previous Yogis and according to the capacity of the students of Yoga. A certain posture may help one man in concentration while it would be difficult for another. Swami Vivekananda says * "Nerve currents will have to be displaced and given a new channel. New sorts of vibrations will begin, the whole constitution will be remodelled, as it were. But the m part of the action will be along the smal olumn, so that the one thing necessary for the posture is to hold the spinal column free, sitting erect, holding the three parts-the chest, neck and head-in a straight line. Let the whole weight of the body be supported by the rib and then you have an easy natural posture, with the spine straight. The revered Patanjali prescribes a posture which is steady and pleasant. The venerable Jain Acharya Shri Hemachandra enumerates in the Yoga Shastra 451

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.24x41cHd=1915. [ tlorja Paryankasana, Virasana, Vajrasana, Bhadrasana and many others the detailed description of which may be found in the Yoga shastra. He recommends holy places as safe resorts for the practice of Yoga where self-unfoldment may be quickened. Again the practice of Yoga may be made easy if the body be healthy, so one must take care of his body and should be very particular about his food and drink. It improves and strengthens bodily powers. It prolongs life. One must also keep in mind that health is only a means to an end. Those who practise Hatha Yoya develop their physical powers. They generally live long. They are free from irregularities and disarrangements of the body. Hatha Yoga is generally believed to be introduced by Goraksha Natha. It is a very hard and difficult process. Men of indomitable will and energy are able to pass through all stages of its practice. Many students have miserably failed in the attempt to exercise it. So the practice of Hatha Yoga is strongly denounced by the Jain ascetics and also by others. As it does not tend to any spiritual growth, it is wholly discarded by wise men. A dRSTimAM tattvazravaNane abhilASa prabaLa hoya che ane kSepa deSa, (cAMcalya) je yoganA mArga upara pragata thavAmAM naDatara karanAra che, te ahIM naSTa thAya che. asuMdara tRSNA (pArgalika padArtho upara vaLakhAM mAravAM e) ane utAvaLI prakRti zAnta thaI javAnA kAraNathI A dRSTimAM sthira ane sukhakArI Asana prApta thAya che."-95 vyAkhyA. A draSTimAM, kSepa-caMcalatA-eka paNa AraMbhelI kriyAmAM 452

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prakaraNa. ] SPIRITUAL LIGHT. sthiratA nahi, e dekhanA nirAsa thAya che, kAraNa ke pUrva dRSTimAM udvegane nirAsa thayela hAvAthI A dRSTimAM tajjanya kSepa doSane nirAsa thavAja oie. A dRSTimAM tattvazuzruSA guNa prAdurbhUta thAya che. bIcha dRSTimAM prakaTa thayela tattvajijJAsA guNu ahIM vikasvara thaine tattvazukSAnA rUpamAM mUkAya che. have Asanane aMge, joi gayA chIe ke-mukhya be guNeA hovA joie, eka to te sthira hAvu joie ane khIjI' te sukhAvaha hovu joie. RSi pataMjali peAtAnA yogasUtramAM " sthira-mulamAsanam " e sUtrathI prastuta hakIkatane poSe che. te Asana sahuthI uttama che ke jemAM ApaNAthI vadhu vakhata sukhathI zubhacintana karI zakAya. unanA vastranu Asana, ke jenA upara esI dharmAnuSTAna karAya che, te paNa ' Asana ' che, parantu prastutamAM zarIrane amuka prakAranI sthitimAM vALI sthira rahevu, teja Asana agatyanu che. AsananA vividha prakAre cAganA granthAmAM batAvyA che, paNa potAne je anukULa lAge, teja potAne mATe uttama che. hayAganA abhyAsIe aneka prakAranAM vicitra Asanene abhyAsa kare che, paraMtu Asana-siddhimAMja temenA abhyAsanu pa vasAna Ave che. te sAdhanathI zuM siddha karavAnu che, e tarapha teo ajJa athavA medarakAra rahe che. jaina yAgIzvarAe tathA pata'jali RSie potAnAM yeAgazAstrAmAM rAjayAga athavA sAttvikayAga vicAryA che, kintu hayAga tarapha temaNe AkhuM lakSya ApyuM che; AnuM kAraNa spaSTaja che ke haThayeAgamAM badhI .hAja che. ekandara balAtkAravALI pravRtti sivAya temAM kazuM nathI. duHkhanI vAta te e che ke haThanA prayAgAmAM pravINatA meLavyA chatAM paNa rAjayoga taraph upekSA rakhAtI ghaNe sthaLe jovAmAM Ave che. phakata sAdhananAja kSetramAM mamatva khaMdhAi javAthI, tenuM phaLa e Ave che ke tyAMthI mULa nizAna tarapha prayANu adha paDI jAya che. hAyega zarIrane zuddha karavAmAM athavA pAlika vijJAnaprayoga meLavI ApavAmAM jeTale kuMtehamada nivaDe che, teTalA prAya: AtmazuddhimAM nivaDatA nathI. yAgathI zarIranA kAThAe parizuddha thatAM peAtAnI jAtane kRtArtha mAnavAnI bhayaMkara bhUla ghaNA hayAgae karatA jovAya che. mAnI laie haDayeAganA prabhAvathI zarIra agnitapta suvarNanI * bIjo pAda ane 46 muM sUtra. 58 453

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* adhyAtmatattvAlaka, [ bIjuMjema atidIpta ane pratinirmala banAvI zakAya che, paraMtu vicAravuM joIe ke ethI Atmonnati prApta thaI gaI kharI ke ? tyAre A uparathI e samajavuM duSkara nathI ke Atmonnatine saMbandha zarIranI zuddhi sAthe rahyo nathI. zarIra ane AtmA jyAre nitAnta bhinna padArtho che, te zarIranI zuddhi yA azuddhi sAthe AtmAnI zuddhi-azuddhine lAge vaLage zuM? bezaka, ApaNu jevAone vAtAvaraNanI asara jaladI utpanna thAya che; ane aeva bAhya zuddhinI agatya barAbara samajI zakAya che. paraMtu bAghane bAhyaja zuddhimAM rahI Abhyantara zuddhinA prayatnothI vegaLA rahevuM, e te "yegI" nAma dharAvanArAone mATe akSamya bhUla gaNI zakAya che. zarIranA kAThAone zuddha karavA mATe karAto hoga manaHzuddhi ve mane rodhane mATe kAma lAgI zake tema nathI. manazaddhine mATe te haThayoga sivAyane khAsa judo prayatna karavAno rahe che. jo ke tathAvidha prANAyAmanI kriyA dhyAna mATe upayogI kahevAmAM AvI che, paraMtu te upayogitA, phakta mananI caMcaLatAne poSanAra tathA vidha vAtAvaraNane rokavA pUratI che, e sivAya dhyAna yA samAdhi sAdhavAnI mukhya sAmagrI tenAthI pUrI paDI zakatI nathI, khera, paraMtu prANAyAmathI upara batAvela pUrate paNa lAbha levAya, te e sArUM, kintu ghaNe bhAge padgalika saMpattinI vyAmohamAM paDI jaI prANAyAmane durUpayoga karavAmAM Ave che. haThAganI kriyAone sAnukULa rItasara AcaravA chatAM paNa mULa nizAna rAjaga tarapha ja rAkhavuM joIe. rAjagane zabdArtha e thAya che ke-"pAna (sapiyAna) rUti pAkA (mAmA) tasya coLe rAka: " arthAta "rAjA" eTale saccidAnanda vaDe rAjate-dIpa evo AtmA, ane tene yoga arthAta taviSayaka dhyAna, bIjA zabadamAM AtmasAkSAtkArAbhimukha vyApAra, e rAjayoga che. eja vastuta: yoga che. ene mATe cittanI sthiratAne aMge osano jaya karavAnI bahu agatya che. jyAM sudhI zarIranI vRttio caMcaLa rahe, tyAM sudhI Asana siddha thaI zakatuM nathI. jo ke zarIra sarvathA niSkriya thaI zakatuM nathI, chatAM teTalI sthiravRtti upara te zarIra AvavuM ja joIe ke je sthiti Asanasiddhi mATe upayogI che. zarIranA vyApAre zithila thavAthI AsananI siddhi thAya che ane AsananI siddhi daDhatA upara pahoMcavAthI zarIranI sthiratA te pramANamAM vadhu daDha thAya che. RSi pataMjali pitAnA

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prakaraNa. ] SPIRITUAL LIGHT. yogasUtramAM " prayatnaujiyADamantasamAniyA " e sUtrathI-jaNAve chekeprayatnA ( zarIranI ceSTAo ) zithila thavAthI AsananI siddhi thAya che. AsananI siddhi mATe A ekaja kAraNa niSe jaNAvatAM khIjuM paNa kAraNu ane te agatyanu' e jaNAvyuM che ke- ananta ' arthAt avinAzIsanAtana paramAtmatattvamAM cittane parAvavAthI AsananI siddhi thAya che. bhagavadgItAmAM Asana karavAnA prakAra jaNAvatAM kahyuM che ke-- " samaM kAyazirogrIvaM dhArayannacalaM sthiraH / tt saMprekSya nAsikAgraM svaM dizazcAnavalokayan prazAntAtmA vigatabharbrahma cAritrate sthitaH / manaH saMyamya maccitto yukta AsIta matparaH // "" ,, #1 ( chaThTho adhyAya. ) arthAt--chAtI, mAthuM ane garadana sarakhAM rAkhavAM, hAlavA devAM nahi ane nAkanA TeravA upara sthira dRSTi rAkhavI, najarane AsapAsa bhamavA devI nahi, e prakAre Asasthira ane zAMtAtmA, nirbhaya tathA brahmacArI banI dhyAna karavA parAyaNa thayuM. ato'ntarAyAH samamApnuvanti dvandvAbhighAto na ca sambhaviSNuH / apAyadUrIbhavanena kRtyaM bhavet samastaM praNidhAnapUrvam / / 96 // Owing to the acquisition of this posture all the obstacles are removed. There is no possibility of his being affected by heat and cold and all impediments being removed, all his actions are done with mature deliberation. ( 96 ) 455 " AsananA pariNAme antarAyA zAMta thAya che, zIteSNAndvindvajanita pIDA dUra thAya che ane ataeva caMcalatAnA dUra thavAthI sarva dhArmika kriyAo sAvadhAnatApUrvaka thAya che. "--96 bhAvArtha. A dRSTimAM kSeSa doSa dUra thatA heAvAthI devadarzIna, gurUbhakti ane nityakarmA sthiratApUrvaka karAya che. jema dhamakriyAone jaladI ATeApI levAnI vRtti pahelI avasthAnI A dRSTimAM hatI * 2 pAda, 47 muM sUtra.

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* adhyAtmatattvAlaka 1 trIjuM nathI. atae A dRSTivALAnuM citta dhArmika anudAnamAM prazAMtavAhitA vALuM rahe che. yUnaH sakAntasya vidagdhabuddhayoM divygeyshrvnne'bhilaassH| tatkoTimArohati tattvavidyAsudhAsamAsvAda ihA'bhilApaH // 97 // One who has attained to this state takes as much delight in tasting the nectar like knowledge of reality as does a young man of refined taste with his beloved by his side in hearing celestial song. (97) A dRSTimAM tattvazravaNane abhilASa keTalo badho vikasvara hoya che, e ahIM jovuM joIe. koI catura yuvakane pitAnI ramaNI sAthe divya saMgIta sAMbhaLavAmAM jeTalI utsukatA hoya che, teTalI utsukatA cAlu daSTivALAne tattvajJAnarUpa amRta pIvAmAM hoya che. "--Ta7 asatyamuSmin zrutamapyapAmivoparAyAM bhuvi bIjavApaH / sati tvamuSminnasati zrute'pi niHsaMzayaM karmaparikSayaH syAt // 98 // If there be no desire for the knowledge of truth, the knowledge of scriptures bears no fruit as do the seeds in a barren soil, while if the desire for the knowledge of truth exists, the karmic forces are undoubtedly destroyed even in the absence of scriptural knowledge. ( 98 ) " A zuzraSAguNanI ati jarUra che. e nahi rahete zAstrazravaNa, upadezazravaNa e badhuM ukhara jamInamAM bIjavapananI jema niSphaLa nivaDe che; ( utsAha vagara kArya mAM majA paDatI nathI, e sahu jANe che. tavapipAsA khUba lAgI hoya, tyAre ja dharmopadezanI asara sajajaDa rIte thAya che.) ane e zukRpAguNanA sarbhAvamAM dharmazravaNanA prasaMge nahi rahe te paNa niHsaMdeha karmakSayane lAbha meLavI zakAya che. "-98 | bhAvArtha. zuzraSAguNathI AtmA upara eTalI badhI asara thAya che 1 saptamI, 4o6

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prakaraNa ! SPIRITUAL LIGHT. ke zravaNane lAbha nahi maLavA chatAM paNa karmane kSaya thAya che. jo ke karmakSayamAM zravaNa jeTale darajaje sAdhana che, teTale darajaje zuzraSA nathI, parantu e dhyAnamAM rAkhavuM ke zuzraSAnI utkaTadazAnuM e pariNAma Ave che ke zravaNano lAbha aTakAvanArA atarAya karmano nAza thAya che ane ethI zravaNane lAbha sulabha thaI paDe che. zuzraSAguNanI prabaLatAdazAmAM zravaNane game tyAre paNa ghasaDAIne AvavuM ja paDe che. Aja kAraNathI zukrapAnuM mahattva tyAM sudhI batAvavAmAM AvyuM ke te karmakSaya thavAmAM kAraNabhUta che. vAta barAbara che, kemake zuzraSA zravaNadvArA sanmArga upara caDhAvIne karmakSayanI sAmagrI meLavI Ape che. e mATe prAthamika Avazyaka sAdhana tarIkenI daSTie zubhraSAne karmakSayanuM kAraNa kahevuM, e jarAe khoTuM nathI. caturthI dIpA dRSTiHtUryAnvitA pANayamena yogotthAnena muktA gavAdi dIpA / asyAM ca tatvazravaNapravRttine sUkSmabodhaH punaratra bhAti // 99 // The fourth standpoint is called Dipra which is characterized by cessation of breath ( Pranayama ) and is free from the obstacles to the Yoga. In this stage he hears the scriptural truth yet there is no inner perception of it. ( 99 ) dIprAdaSTi yoganA utthAnarahita ane prANAyAmayukta evI dIprA nAmanI cethI dRSTi che. A draSTimAM taravazravaNane guNa prApta thAya che, kintu ahIM sumabodhane udaya hoto nathI. -98 arthAta-A dRSTimAM cittanI prazAMtavAhitA evA prakAranI prApta thAya che ke, jenA lIdhe prAraMbhelI pravRttimAM utthAna thatuM nathI. A doSa A dRSTimAM TaLI jAya che ane tavazravaNuguNano AvirbhAva . thAya che. 1 " prANAyAmaH prANayamaH " iti hemacandraviracite'bhidhAnacintAmaNinAmanAmakoSe devAdhidevanAmakaprathamakANDa 83 zloke / 467

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adhyAtmatavAleka taflege FOTOTA:- . yaH zvAsa-prazvAsagatirodhaH sa yogibhiH prANayamo babhASe / sa recakaH pUraka-kumbhako ca zvAso bahirvRttirihA''dimaH syAt 11800 11 prapUraNaM yat punarasya pUrakaH sthiratvasampAdanameva kumbhakaH / naikasvabhAvAH khalu yogasAdhakA gacchanti kecit tata IdRzA pathA 11 ?o? 11 ( 7994 ) Control over inhalation and exhalation of breath is called by sayes Pranayama. It consists of Rechaka, Puraka and Kumbhaka. Rechaka means exhalation, Puraka means inhalation and Kumbhaka means suspension. Those who practise Yoga do not necessarily follow the same method, therefore some follow this path. ( 100-101 ) These brief notes are an abridgment of Chapters III, IV, V. in Rajayoga. The mind whose dross has been cleared away, realises in the true transcendent nature of Soul. First the nerves are to be purified, then comes the power to practise Pranayama. Stopping the right nostril with the thumb with the left nostril fill in air according to capacity, then without any interval throw the air out through the right nostril closing the left one, again inhaling through the right nostril eject through the left according to capacity, practising this three or five times at four intervals of the day in fifteen days or a month the purity of the nerves is attained. 458

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Hep ] SPIRITUAL. LIGHT. There are several obstructions to the practice of Yoga. The first is an unliealthy body. We have therefore to keep the body in good health. The second obstruction is doubt. With practice, within a few days a little glimpse will come to dispel the doubt and give encouragement. Breath is the fly-wheel supplying and regulating the motive power to everything in this body. Prana is the most obvious manifestation of the subtle forces of soul. The control of these forces is essential for the realization of Truth, consequently the practice of Pranayama is necessary. It should be practised in a secluded place, set apart for it alone, free from all disturbances. By and by there will be an . atmosphere of holiness in the room, boly vibrations will keep it ever illumined. So the very entrance into the room will dispel sorrowful thoughts and doubts from our mind. The knowtedge and control of Prana open to us the door to unlimited , owers. It successfully brings the whole nature under control. Even gods obey his bidding. Pranayama really means the controlling of the motions of the lungs and this motion is associated with breath. Breath does not produce it but is produced by it. The Prana moves the lungs and that motion draws in the air, so that Pranayama is not breathing but controlling that muscular power which moves the lungs. The faith-healers think that faith itself directly heals a patient, but it is not so, it is this Prana that cures him. Great Prophets of the world had the most wonderful control of the Prana which gave them tremendous will-power. The whole 459.

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adhyAtmatattvAleAka. [ trI Science of Yoga is directed to one end to teach man how to intensify the power of assimilation and thereby shorten the time for reaching perfection and the Raja-Yoga is the science which teaches us how to gain this power of concentration. According to the Yogis, there are currents in the spinal column called Ida and there is a hollow canal called Sushumna running through the spinal chord. The left is Ida, the right, the Pingala. The canal is closed at the lower end which is situated near what is called sacral plexus called Muladhar. Therein are centred all the sensations and there resides the coiled up energy of action called Kundalini and the aim of Pranayama is to rouse this coiled up power. When this Kundalini is roused and made to travel up the Sushumna canal, a tremendous reaction sets in. It is supersensuous and the mind in that state is called superconscious. The Kundalini travels from centre to centre until it reaches the metropolis of all sensations, the brain and the final result is the full blaze of illumination the perception of the true Self. The rousing of the Kundalini is the one and the only way to attaining divine wisdom, superconscious perception and the realization of the Soul. Along the Sushumna are ranged six plexuses, the reservoirs of occult powers. Their names are Muladhara, Swadhisthana, Manipur, Anahat, Vishuddha and Sahasrara. The energy which is stored up in the lowest has to be taken up to the highest. The first effect of the practice of Pranayama is that the 460 two nerve Pingla and

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prakaraNa ] SPIRITUAL LIarn. face will change, harsh lines will diesappear and with this calmness will come over the face. Next, beautiful voice will come. No Yogi is ever seen with a croaking voice. After the seat is conquered, there follows controlling the motion of exhalation and inhalation. Its modifications are either external or internal or motionless, regulated by place, time and number either long or short. The first three sorts of motion are Puraka, Kumbhaka and Rechaka. By place is meant that Prana is held to some particular part of the body. By time is meant how long the Prana should be confined. The result of this Pranayama is the awakening of the Kundalini. The fourth sort of Pranayama is restraining the Prana by directing it either to the external or internal objects. prANAyAma zvAsa ane prazvAsanI gatine je vicacheda kara, tene gio prANAyAma kahe che. te prANAyAmanA traNa prakAre che-recaka, pUraka ane kulaka. aMdaranA zvAsane bahAra kADhavo te recaka ane bahAranA vAyune kheMcI aMdara pUravAnuM je kAma, te pUraka tathA te pavanane sthira karI rokI rAkha, te kuMbhaka kahevAya che. ganA abhyAsIo ekasvabhAvavALA hotA nathI, mATe A prANAyAma kavacit sArthaka hoI zake che. "--100, 101 vyAkhyA. prANAyAmane mATe jainAcArya zrI hemacandra pagazAstramAM pAMcamA - 59 461

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adhyAtmatattvAleka triIprakAzane prAraMbha kare che. pAtaMjala yogasUtramAM tene mATe traNa sUtra ApyAM che- " rimanuM sati zAsa-zvAsayotiviSe prANAyAmaH". " bAyAbhyantarastambhavRttirdezakAlasaMkhyAbhiH paridRSTo dIrghasUkSmaH " / "vAghAkhyattaraviSayakSa caturtha " " (2-41, 10, 11. ) bhAvArtha e che ke zvAsa-ucchavAsanI gatine viccheda karo, te prANAyAma che. tenA cAra bheda che-bAhyavRtti, AbhyantaravRtti, staMbhavRtti ane kevalakuMbhaka. recakane bAhyavRtti ane pUrakane AbhyantaravRtti kahevAmAM Ave che. kuMbhakanA be bheda che-sahitakuMbhaka ane kevalakuMbhaka. temAM pahele staMbhatti kahevAya che. kevalakuMbhaka e traNe prANAyAmothI bhinna prakAra che. A viSayanI sAdhAraNu-sAdI rIte samajutI A pramANe che - prathama jamaNA hAthanI AMgaLIo nAkanAM nasakerAM upara rAkhe, te evI rIte ke aMguTha jamaNuM nasakerA upara ane be AMgaLIo DAbA nasakorA upara Ave. have prathama DAbA nasakorAthI ( jamaNuM nasakorUM aMguThAthI baMdha rAkhI) bahArane vAyu aMdara le. aMdara lIdhA pachI DAbuM nasakerUM be AMgaLIothI dabAvavuM. AthI bahAra pavana zarIramAM pUrAI jaze. Ama je pUrAI javuM, te pUraka kriyA kahevAya. te pUrAyelA pavanane goMdhI rAkhavAthI tenuM staMbhana thAya che; e staMbhana thavuM te Antara kuMbhaka kahevAya. pUraka kriyA karyA pachI nAka, moM baMdha karI zarIranA koThAmAM te pavanane baMdha karI rAkhavo, enuM ja nAma Abhyantara kuMbhaka che. kaka jJAnAvamAM zubhacandajI mahArAja paNa prANAyAmane mATe laMbANathI lakhe che. yazavijApAdhyAya bAvIzamI kAtrizikAmAM 17 mA zlokanI vRttimAM cothI dRSTi sAthe saMbaMdha rAkhatA prANAyAma upara A (pAtaMjala) yogasUtrane anusarIne vyAkhyA Ape che. 402

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prakaraNuM. SPIRITUAL LIGHT. have kuMbhaka karelA vAyune jamaNA nasakeArA uparathI aMguThTho uThAvI lai te dvArA bahAra kADhI nAkhavA, ene recakakriyA kahe che. Ama karyAM pachI jamaNuM nasakeArUbaMdha karavuM, ane DAbuM nasakeArU te aMdha cheja. Ama thavAthI bahAranA vAyu zarIramAM jai zakaze nahi, kAraNa ke nAka ane mhAM, ke je pavanane zarIramAM AvavAnAM ane zarIramAMthI javAnAM dvArA che, te baMdha karyAM che. Ama bahAranA vAyune bahAraja rAdhI rAkhavA, e bAhya kuMbhakakriyA kahevAya che. A badhAnA krama AvI rIte gAvAya che-prathama zvAsane pUrA e pUraka, tene zarIrarUpa kuMbhamAM bharI rAkhavA e kuMbhaka, ( Antara kuMbhaka) pachI zvAsane bahAra kADhavA e recaka ane punaH zvAsane pesavA na devA e bAhya kuMbhaka che. A uparathI jaNAi AvyuM haze ke kuMbhaka e prakAre thai zake che-recakasahita ane pUrakahita. Ama baMne prakArathI thatA kuMbhakane sahita kuMbhaka ' evuM nAma ApavAmAM AvyuM che. staMbhavRtti prANAyAma e AnuMja nAmAntara che, kAraNa ke ethI AbhyantararRtti-pUraka tathA khAdyavRtti-recakanuM staMbhana thAya che, arthAt e mane jAtanA vAyune ethI staMbha thAya che. . ahIM eka vAta samajAvI devI joie ke-zvAsa levAnuM ke mUkavAnu kAma nAsikAthIja karavuM. sAdhAraNa vyavahAramAM paNu, mahAna parizramathI thAka lAgI gayA hAya, tyAre nAkathIja zvAsa levA, mUkavA kAyadAmaMda che; mukhathI tema karavAmAM zarIrabaLa ghaTe che ane phephsAM narama thai jAya che. A sivAya bIjI e vAta yAda rAkhavI ke zvAsa dhImethI mUkavA. have deza, kAla ane saMkhyAvarDa prANAyAmanI bhUmikAnA nirNaya zI rIte thAya che, te joie deza e prakAranA che--bAhya ane Abhyantara. khAdyadezanuM parimANu nAsikAnA agrathI gaNavAmAM Ave che. nAsikAthI khAra AMgaLa dUra mUkeluM rU vecaka prANAyAma karatI vakhate jo hAle, cAle, uDe, teA samajavuM ke te prANAyAmanuM parimANu khAra AMgaLanu che. evI rIte jeTalAM AMgaLa ku mUkelA rU vagere halakA padArtho recana karAtA vAyunA baLathI uDe, te 463

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adhyAtmatattvAlaka [trIjuMte prANAyAma teTalA AgaLanA parimANavALe samajavo. A thayuM recaka prANAyAmanuM dezathI parimANu pUraka prANAyAmanuM dezataH parimANa Abhyatara dezathI jaNAya che. zarIranA kaMTha, udara vagere je bhAga sudhI pavana pUrA hoya che, te bhAgamAM kIDInA sparza jevuM bhAna thAya che. A uparathI e nizcaya karI zakAya che ke pavana kyAM sudhI bharAyo che. pUraNa karAtA vAyune sparza je kaMThadezamAM anubhavAya che te pUraka kaMThadeza sudhI thaye samajo. A rIte mAthAthI laIne paganA taLIyA sudhInA sarva Abhyantara dezathI pUrakanuM parimANa nirNata karI zakAya che. sahitakuMbhakano nizcaya, bAhya ane Abhyantara e baMne dezethI karI zakAya che; kemake kuMbhakamAM bahAra ane aMdara e baMne sthaLe rahelA vAyune rodha thAya che. recaka vakhate bAhya dezathI nirNaya rU vagere halakA padArthanI gati nahi thavAthI ane pUraka vakhate AbhyantaradezanirNaya pavanane sparza na jaNAvAthI thAya che. dezathI prANAyAmane nirNaya je, have kALa ane saMkhyAthI joIe. kALathI thato nirNaya spaSTa che. jemake-ATalA kSaNu yA paLa sudhI recaka thaye, ATalA kSaNa yA paLa sudhI pUraka che ane ATalA kSaNa yA paLa sudhI kuMbhaka thaye. saMkhyAthI evI rIte ke-daza kAra gaNutAM sudhI pUraka, vIza eMkAra gaNatAM sudhI recaka ane cAlIza kAra gaNatAM sudhI kuMbhaka thayo. AvI rIte deza, kALa ane saMkhyAthI prANAyAmane nirNaya karavAmAM Ave che. deza, kALa, saMkhyAnuM pramANa jema moTuM, tema te dIrdha prANAyAma kahevAya che, ane vAyune saMcAra krame krame jema sUkSma thatuM jAya che, tema tema te sukama prANAyAma kahevAya che. pUraka, recaka ane sahitakuMbhaka athavA pUraka, Abhyantara kuMbhaka, recaka ane bAhyakuMbhaka ema traNa tyA cAra prakAranA prANAyAmanA saMbazvamAM joyuM, paraMtu chelle ane upara kahelA badhAothI mahatvane eka prANAyAma haju rahI jAya che. te che-kevalakuMbhaka. upara kahyuM tema sahitakuMbhakamAM be prakAre vAyune rokavAmAM Ave che 484

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praNa. 3. SPIRITUAL LIGHT. vAyu aMdara Ave tyAre tene aMdara rokI rAkhavo e AntarakuMbhaka ane bahAra nikaLe tyAre tene bahAra rekI rAkhave e bAhya kuMbhaka. AntarakuMbhaka pUrakasahita ane bAhya kuMbhaka recakasahita hovAthI e baMne kuMbhake sahita kuMbhaka nAmathI oLakhAya che; paraMtu recaka ane pUraka e bemAM ekane paNa saMsarga na hoya, tyAre te kuMbhaka kelakuMbhaka kahevAya che. pUrvokta prANAyAmanAM sUtro paikI trIjA sUtramAM eja kahyuM che ke bAsthaviSaya je recaka ane AbhyantaraviSaya je pUraka, e benA tyAgapUrvaka karAte je kuMbhaka te kevaLakuMbhaka *cothe prANAyAma che. sahitakuMbhaka siddha karyA pachI kevalakuMbhaka sAdhavAne hoya che. recaka, pUraka ane sahitakuMbhaka e traNenuM paryavasAna ahIM Ave che. prANAyAmanI prakriyAmAM upayukta bAbatone aMge ane e sivAya paNa bIjuM ghaNuM jANavAnuM rahe che, paraMtu te sarva hakIkate ahIM noMdhavAnI jarUra jaNAtI nathI. kAraNa ke A viSaya vAMcI javA mAtrathI saphaLa thato nathI. A viSayanuM game teTaluM vivecana vAMcavAmAM Ave, paNa prakriyAmAM mUkavAnI zikSA te tevA anubhavI sallurUnI saMgatithI ja maLavAnI, copaDIthI nahi ja maLavAnI. A vAta khAsa lakSamAM rAkhavAnI che. vaLI e samajI rAkhavuM joIe ke khAsa anubhavI gurUne yoga vinA A viSayamAM pravRtti karavI, e kharekhara jokhamabhareluM kAma che. A viSayanA abhyAsIo badhA AtmakalyANakAMkSI hoya che, ema paNa samajavAnuM nathI. A viSayanA abhyAsamAM nipuNa banelAone moTe bhAgae vidyAne prAyaH saMsAranI mojamajA uDAvavAmAM durUpayega kare che. prANAyAmathI camatkAriNI zaktio utpanna thatAM saMsAranA khADAmAM lathaDI jatAM vAra lAgatI nathI. pavanane jaya karIne adbhuta camakAre-nADIvijJAna, kAlajJAna vagere prApta karavA e, judI vAta che ane rAga-dveSAdimaLanuM kSAlana karavuM, e alaga vAta che. AvI kaSTasAdhya durgamavidyA siddha karIne paNa vitarAgasthiti tarapha pagalAM na bharatAM rAga-dveSanI bhayaMkara khAInI aMdara dhasavAmAM Ave. te e zuM ocho khedane viSaya kahevAya ? "re pUra cavA suvaM cat vAyudhALamA prANAyAmo'yamityuktaH sa vai kevalakumbhakaH " // -yAjJavalkayasaMhitA

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adhyAtmatatvAlaka triIA mATe prANAyAma karanAre bahuja gaMbhIra daSTithI sAvacetI rAkhavAnI jarUra che. avvala te upara kahyuM tema, tevA anubhavI sadgurU prApta karavA joIe. e vagara prANAyAmane bhUlecUke paNa sparza na karavo joIe. ane e sivAya prANAyAmanuM sAdhyabindu- karmakSaya, yA rAgadveSakSaya eja hovuM joIe. mokSa padanI utkaTa abhilASAe-ekSapadane meLavavA mATe ja je sagurUsamakSa prANAyAmanI sAdhanA karavAmAM Ave, te te bezaka IcchavA joga che. jaina AgamamAM "kSA = nirma" ItyAdi vAkathI prANane atinirodha karavAmAM *vyAkulatA thavAne lIdhe cittanI ekAgratAnI siddhi muzkelI bharelI batAvI che. A kAraNathI ane sIdhI rIte rAgadveSanA kSaya sAthe saMbandha nahi hovAthI prANAyAmane jainayogIzvare bahu agatyane batAvatA nathI; chatAM jeone prANAyAma tarapha utsAha che ane tene mATe anukULa sAmagrI prApta che, teone te dvArA paNa yoganI siddhi barAbara thaI zake che. juo ! upAdhyAya yazavijayajI 22 mI kAtrizikAnA 18 mA lekanI vRttimAM zuM lakhe che?-- "utA tannAyu "kavi -puruSaveze "potAnu " yojAtAtura purAte, nAnAdAsvAr goLanA prAthamiTInAM prANAyAma nApi phalasiddheH / svarucisampattisiddhasyotsAhasya yogopAyatvAt / yathoktaM yogavindau- " utsAhAnnizcayAd dhairyAt santoSAt tattvadarzanAt / munena TyAgAt parvamAM prasidghAta " 410 tasmAd yasya prANavRttinirodhenaiva indriyavRttinirodhaH, tasya tadupayogaH, phAti tattama". x " tanApnoti manaH svAsthyaM prANAyAmaiH kadarSitam / prANasyA''yamane pIDA tasyAM syAt cittaviplavaH " // pUraNe kumbhane caiva recane ca parizramaH / cittasaGklezakaraNAd mukteH pratyUhakAraNam " // (hemacandrAcArya, chaThTho prakAza, 4-5.) 465

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prakaraNa. SPIRITUAL LIGHT. arthAta koI yogya manuSyane pataMjali vageree batAvelI prANAyAmanI prakriyA upayogI thaI zake che; kemake yogio bhinna bhinna rUcivALA hoya che. prANAyAma tarapha rUcivALAone prANAyAma " vaDe paNa phalasiddhi thAya che, kAraNa ke pitAnI rUcinA prakarSathI thato. " je utsAha, te yogane upAya che. gabindumAM kahyuM che ke- utsAha, nizcaya, dhairya, saMteSa, tattvajJAna ane svadezayAga e chathI vega " sadhAya che." e mATe jene prANavRttinA nidhathI IndriyavRttine niSedha anukULa lAgato hoya, tene mATe te ( prANAyAma ) upayogI che. " upayata lakhANathI vAMcanAra samajI zakyA haze ke-upAdhyAyajI mahArAja prANAyAmanA saMbandhamAM ke viveka batAve che. A uparathI prANAyAmanI agatyano tola vicAraka mANasa svayaM karI zake tema che. bhAvaprANAyAmaH syAd bhAvataH prANayamastu bAhyabhAvasya rekAd atha pUraNena / antaHsvabhAvasya, yathArthatatvadhIkumbhanAd, uttamametadaGgam // 102 // Bhava Praniyama is of three kinds, namely expiration, inspiration and suspension of breath; breathing out feelings with regard to externals is called Bhavarechaka, breathing in feelings with regard to internals is Bhavapuraka and making steady in the mind the real truth is Bhavakumbhaka. This is the pre-eminent part of Yoga. ( 102 ) bhAvaprANAyAma "bhAvaprANAyAmanA traNa bhedo paDe che-vecaka, pUraka ane kuMbhaka. putra, mitra, kalatra vagere saMsAra taraphanA mamavarUpa bAhyabhAvanuM recana karavAthI ( bAhyabhAvane dUra karavAthI ) "recaka," antarbhAvane pUraNa karavAthI "pUraka ane yathArtha tatvanizcayane sthira karavAthI "kuMbhaka kahevAya che. "-102 467

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adhyAtmatattvAlaka, [ trIjuMarthAta-pUrva zlekamAM batAvela prANAyAma dravyaprANAyAma kahevAya che. enA karatAM A bhAvaprANAyAma bahu ja agatyanuM che. pratyAhArane mATe prANAyAmanI je agatya mAnavAmAM AvI che, te A bhAvaprANAyAmane AzrIne samajavI. prastutadRSTau hRdayavRttimAdarzayatistrIto'pi mitrAdapi putrato'pi dharmaH priyaH syAdiha * praanntopi| dharmAya prANAnapi vikSipeta prANAntakaSTe'pi na tu tyajet tm||10|| When a man is under Bhava Pranayama, religion is dearer to him even than wife, friend and son. He becomes ready to sacrifice his life for the sake of religion and does not abandon it even at the risk of life. (103 ) prastuta dRSTimAM hRdayane bhAva "(bhAvaprANAyAmanA zAMtimaya ArAmamAM tyAM sudhI sAttvika baLa jAge che ke, strI, mitra ane putrathI paNa, are ! prANathI paNa dhamI adhika vallabha thaI paDe che. dharmane mATe (A dRSTivALo) prANa ApavA taiyAra thAya, paraMtu prANAntakaSTa paNa dharmane choDe nahi."--103 thInagara- evaM bhavakSArapayonirAsAt tattvazrutisvAdujalena puNyam / bIjaM prarohapravaNaM karoti samyaGmatiH sadgurubhUribhaktiH // 104 // The wise one with due devotion to his preceptor throws the salt waters in the form of the worldly life and feeds the seed of Yoga with the sweet waters of true knowledge. ( 104 ) * chandobhaGgo nAtra sambhAvyaH / anyatrApIdRkSu sthaleSu / 468

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SPIRITUAL LIGHT. prakaraNa. ] mIjaprarAha-- " evI sthitimAM vartanAra sadgurUbhakta mahAzaya sa'sAraprapaMcarUpa khArA pANIne choDI tattvazravaNurUpa madhura pANI vaDe puNyabIjane vRddhi pamADe che. '--104 ukte'smin dRSTicatuSke samyaktvaM bhavati navA ?mithyAtvamasmiJca dRzAM catuSke'vatiSThate grandhyavidAraNena / granthervibhedo bhavati sthirAyAM tad dRkacatuSke'tra na sUkSmabodhaH // 105 // In these four stages subreption persists because the knot of Karma is not loosened therein. It is however accomplished under Sthira aspect. No inner perception is possible in these four aspects. ( 105 ) A cAra dRSTimAM samyakatva hoi zake ?-~ " A cAra dRSTimAM granthinA bheda nahi thatA heAvAthI A cAre dRSTie mithyAtvavALI che. * sthirA ' nAmanI pAMcamI dRSTimAM granthine bheda thAya che, ane ethI A cAra dRSTimAM sUkSmamAdha hoto nathI. "-105 avedyasaMvedyapadaM nirUpayati . avedyasaMvedyapadAbhidheyaM mithyAtvadoSAzaya mUcivAMsaH / tasya prabhAveNa kRtAvakAzA kRtyeSvakRtyeSvavivekabuddhiH // 106 // The seat of Mithyatva ( falsehood, subreption ) is called Avedya Samvedyapada (the abode of incapacity to comprehend what is comprehensible ). Non-discrimination reigns supreme as regards actions good or otherwise under its influence. ( 106) Vedyasamvedyapada ( proper comprehension of the knowables) enables one to ascertain with 10 469

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adhyAtmatattAka trIjuMaccuracy the nine principles of Jainism in all their aspects. He properly comprehends the infinite qualities and attributes in relation with Atman. He becomes free from false argumentations, false beliefs and impediments to right knowledge, and from worldly attachment and vices to which a man in the condition of Avedya Samvedyapada is prone. The latter is characterised by strong attachment to worldly objects though he understands that miseries, dreadful diseases, births, old age and deaths, etc., are the experiences of this mundane existence. aghasaghapada batAve che- mithyAtvoSavALo je Azaya, tene gio "adyasaMvedyapada" kahe che. AnA prabhAvathI kRtyAkRtya tarapha mUDhatA rahe che."--106 arthAta-veze " tara na saMvecate cena tat vecakSaveze varSa 2 varaM (mArAH ) tas vecavezavatatvanuM yathArtha jJAna je sthitimAM na thAya, te sthiti adyasaMvedyapada kahevAya che; arthAta mithAdaSTiAzaya eja avedyasaMvedyapada che. paraMtu eTaluM yAda rAkhavuM ke mithyAdaSTi Azaya ganI dRSTimAM AvyA pahelAM jeTaluM prabaLa hoya che, yogadaSTimAM AvyA pachI teTalo prabaLa te heta nathI. yogadaSTimAM AvyA pachI mithyAdaSTiAzayane kramazaH bahuja hAla thato jAya che. 1 prastuta zlokamAM aghasaMvedyapadanA prabhAvathI je prakAranI kartavyAkarta vyamUDhatA batAvavAmAM AvI che, te, gadaSTimAM prApta nahi thayelA prANiene mATe samajavI. gadRSTimAM AvyA pachI te kramaza: aviveka buddhine hAra thatuM rahe che. prastuta (ethI) dRSTimAM aviveka buddhine ghaNe hAsa thaI gayela hoya che; paraMtu emAM zuM saMdeha che kesamya vivekabuddhi te pAMcamI daSTithI ja jAgRta thAya che; ane eja kAraNa thI prathamanI cAra dRSTiemAM jeTalA pramANamAM asaMvedyapada raheluM che, teTalA pramANamAM avivekabuddhi avazya rahelI che, 470

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prANa. ] abedya saMvedya padaprakarSapariNAmamAha avekSamANA api janma - mRtyu - jarA''mayopadravaduHkhapUrNam / saMsAramalpetara mohadoSAt samudvijante nahi dehabhAjaH // 107 // SPIRITUAL LIGHT. Though men see that this world is full of miseries brought on by birth, death, old age, diseases and national calamities, they are not disgusted with ( disillusion ) because they are steeped in ignorance. ( 107 ) avedhasa vedyapadanI ugratAnuM pariNAma << saMsArane janma, jarA, mRtyu, regA ane upadravAnAM du:khAthI aDhUMDha bharelA jovA chatAM paNa prANione mahAmAhanA kAraNe tenA uparathI udvega AvI zakatA nathI. "--107 jaNAvavuM jarUranuM che ke A zlokamAM batAvelI khAkhata yAgadaSTimAM nahi prApta thayelAone mATe samajavI. avedyasa MvedyapadanuM prAbalya kevuM bhayaMkara pariNAma nipAvanArUM che, eja darzAvavA A hakIkata ne ahIM upanibaddha karavAmAM AvI che. bAkI AvuM ugra avedyasa Mvedyapada yAgadRSTimAM hatuMja nathI. samuccayena dRSTicatuSTayasya avasthAM darzayati avedyasaMvedyapadaM catuSke dRzAmabhUSAmapi varttamAnam / satsaGgatastasya vinirjayena svato'payAtyeva kutarka rAhuH // 108 // Avedyasam vedyapada persists in these four stages. It can be overcome by the help of the company of the good. Then Rahu in the form of doubts vanishes of his own accord. ( 108 ). 471

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adhyAtmatattvAlAkaDa samuccayathI cAra daSTionI avasthA-- "prathamanI A cAra daSTiemAM avaidyasavedyapada sabhave che, satsaMgatithI tenA vijaya karavAthI kutarka rUpa rAhu svataeva gaLI jAya che. "--108 | trI e tA niHsaMdeha joi gayA chIe ke prathamanI cAre dRSTimAM vedyasaMvedyapada barAbara raheluM che, ane svasattA pramANe teNe potAnuM pariNAma tAvavu ja joie, e svAbhAvika vAta che. Aja kAraNathI dhaNI vakhata A cAra daSTivALAone paNa kutarko athavA vilakSaNa prakAranA vikalpone humalA herAna karavA lAge che. AvI sthiti jyAM sudhI rahe, tyAM sudhI samyagdarzananA udaya thai zake nahi, e dekhItI vAta che, ane eja kAraNa thI prathamanI cAra dRSTi sudhI samyakatvanI prApti mAnavAmAM AvI nathI. kutarka nindati mAmbuvAhe pratikUlavAtaM sadbodhapadme ca himopapAtam / zraddhAnazalyaM smayakAraNaM ca pracakSate yogavidaH kutarkam || 109 // Those who are well-versed in Yoga (meditation) condemn perverted reasoning which is an unfavourable wind dispersing the clouds of tranquillity and which is like a fall of snow on the lotus in the form of useful advice and which is like a thorn in a righteous belief and is a source of pride. ( 109 ) kutarka nindA << kutarka upazamarUpa medhane rokavAmAM pratikULa pavana che, edha rUpa kamaLa upara himasamAna che, zraddhAnanI aMdara rAsyarUpa che ane gane utpanna karanAra che, ema yAgie kahe che. "--109 kutarkajanitA vAda-prativAdA vyarthA: vAdasya mArgAH prativAdamArgA nAnAvidhAH santi satAM sabhAsu / svAntamApnoti na khalvamabhirdRSTAnta Aste tilapIlako'tra // 110 // 472

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prakaraNa. ] SPIRITUAL LIGHT. In the assembly of the learned people various are the ways of discussions and rejoinders. Indeed they do not lead to the realisation of truth or absolute conclusion. This is illustrated by the example of Tilapilak ' (an ox turning round in a mill ). ( 116 ) " kutaka janita vAda-prativAda vyartha che-- "6 vidvAnonI sabhAmAM aneka prakAranA vAda-prativAdo thatA jovAmAM Ave che; parantu ethI tattvatA anta prApta karI zakAto nathI. e viSe ghAMcInA aLadanuM udAharaNa spaSTa che. "--110 , vyAkhyA. vAMcInA baLadanI AMkhe pATA bAMdhelA hAya che. te shevArathI karavA mAMDe che ane pharatAM pharatAM sAMja pUrI kare che; eTalA lAMbA vakhata sudhI bhramaNa karavA chatAM paNa te aLada tyAMne tyAMja sthita rahelA hoya che; A pramANe vikalpanaLAthI bharelA vAda-prativAdo karavA chatAM paNa tenu phaLa vikalpanAmAMja samApta thAya che, hRdayaMgama tattvaprakAza maLI zakatA nathI. ahIM vAdanA sabandhamAM kaiMka vicAra karI jaie- vAk e vAdI ane prativAdI e baMnethI sabandha rAkhe che. vAdI ane prativAdI e baMnenI vacanapravRtti parapakSanirAsa ane svapa siddhi mATe hAya che. A uddezathI thatI. vacanaprattine ' vAda 'kahevAmAM Ave che. vAdanA prAraMbha e prakAranI icchAthI udbhave che--eka vijayalakSmInI icchAthI ane bIjI tattvanizcayanI icchAthI. A uparathI, vaDhDha emAM keTalAka vijayalakSmInI icchAvALA ane keTalAka tattvanizcayanI spRhAvALA hoya che, ema arthAt jaNAi Ave che; ane ethI jigISu tathA tattvaniNinISu ema vAdI-prativAdInA be bhedo paDe che. tattva nirNinI paNa eka vibhAgAmAM vibhakta thAya che--eka svAtmatattvaniSNui tIkhuM ( svAtmAmAM tattvaniNaeNya karavA mhenAra ) ane bIjA, patratattvarNi nIpu. ( pratipakSIne tattvanirNaya karI ApavA IcchanAra) vaMda 473

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adhyAtmatattvAlaka, I bIjuM paravatatvanirNinISa paNa be bhedomAM vaheMcI zakAya cheeka te *kSAyopazamika jJAnavAna arthAta asarvajJa ane bIjA sarvajJa. A pramANe gaNatrI karatAM vAdI prativAdInA cAra bhede thAya che. te AvI rIte- 1 jigISa, 2 svAtmAmAM tatvaniSNu, 3 paratratatvanirNinISakSApazamijJAnI ane 4 patratatvanirNayapravRtta sarvajJa. A cAra prakAranA vAdI tathA prativAdI thayA. have emAM eka eka vAdI sAthe eka eka prativAdIne vAda mAnatAM vAdanA seLa bhede paDe che. te AvI rIte - prathama jigISa sAthe saMbaMdha rAkhatA cAra bhede - jigI sAthe jigISa 1, svAtmAmAM tatvaniSNu 2, paratra. tatvanirNayecchu-kSApazakijJAnI 3 ane paratratatvanirNayapravRtta sarvajJa 4. (2) - bIjA svAtmatatvaniSNunI sAthe saMbaMdha rAkhatA cAra bheda- * vAtmAmAM tatvaniSNu sAthe jigISa 1, vAtmAmAM tatva- - nirNacchu 2, paratratatvanirNacchu-kSA pamikallAnI 3 ane patratatvanirNayapravRtta kevalajJAnI ja. trIjA paratratatvanirNaccha-kSApazamikAnI sAthe saMbaMdha rAkhatA cAra bheda - para taravaniyeca7-zApathamikajJAnI sAthe jigISa 1, svAtmAmAM tatvaniSNu 2, paratratatvanirNaccha-kSApazamikatAnI 3 ane paratratasvanirNayapravRtta kevalajJAnI 4. - cethA paratratatvanirNayapravRtta kevalajJAnI sAthe saMbandha rAkhatA cAra bheda * jJAnanA AvaraNabhata karmanA kSaya-upazamathI utpanna thatuM jJAna #AthAvazakijJAna kahevAya che. e jJAna apUrNa che. 474

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prakaraNa. ] SPIRITUAL LIGHT. paratrajvanirNayapravRtta kevalajJAnI sAthe jigISa 1, svAtmAmAM tatvanirNavecchu 2, paratratattvaniSNu-kSApazakijJAnI 3 ane patra tasvanirNayapravRtta kevalajJAnI 4. A pramANe cAra cAra bhedanA cAra varga pADatAM vAdanA seLa bheda thavA chatAM paNa, prathamacatuSka vargamAM bIje bheda, dvitIyacatuSka vargamAM prathama tathA dvitIya ema be bheda ane caturthacatuSka vargamAM ce bheda, ema kula cAra bhedo kADhI nAMkhavA joIe. kemake jigISa sAthe svAtmAmAM tattvanirNane vAda hoI zakatA nathI. kAraNa e che ke svAtmAmAM tattvanizcaya cAhavAvALe khuda ja tattvajJAnanI tRSAthI jyAre vyAkuLa che, to pachI te vijayalakSmInI AkAMkSA rAkhanAra sAthe vAdabhUmine saMbadha dharAvavA zI rIte yogya kahI zakAya ?. e mATe prathamacatuSka vargane bIjo bheda vAdabhUmIthI bahAra che. ane e ja kAraNathI dvitIyacatuSka vargane prathama bheda paNa nirasta thaI jAya che. have jyAM baMne vyaktio svAtmAmAM tattvanirNayechu heya, tyAM te baMne paraspara vAda karavAne adhikArI nathI, e suspaSTa che. ethI dvitIyacatuSka vargane bIjo bheda nikaLI jAya che. baMne kevalajJAnIone vAda asaMbhavaja hevAthI caturtha catuSka vargane cotho bheda paNa uDI jAya che. Ama cAra bhede nikaLI jatAM vAdabhUmikAne bAra prakAre ghaTe che. te AvI rIte jigISa, svAtmAmAM tasvanirNayeSNu sAthe vAda-prativAda karI zake nahi, e sivAya traNenI sAthe (1 jigISa, 2 paratratasvanirNacchakSApazakijJAnI ane 3 paratratasvanirNaya sarvajJa sAthe) vAdaprativAda karI zake che. svAtmAmAM tasvanirNaccha, jigISa sAthe temaja svAtmAmAM tatvaniSNu sAthe vAda-prativAda karavAne lAyaka nathI, te sivAya paratra tattvaniSNu asarvajJa athavA sarvajJa sAthe vAda-prativAda karavAne rogya che. paratratattvaniSNu asarvajJa, jigISa vagere cArenI sAthe vAdaprativAda karavAne yogya che. paratratasvanirNayapravRtta sarvajJa, jigISa 1, svAbhAmAM tasvanirNa 47.

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adhyAtmatattvAlaka. trIjuMvecchu 2 ane paratratasvanirNavecchu asarvajJa e traNa sAthe vAdaprativAdanA prasaMgamAM utarI zake che, paNa sarvajJa sAthe utarI zake nahi. A pramANe jigISa sAthe saMbandha rAkhatA traNa bhede, svAtmAmAM tattvaniSNunI sAthe saMbaMdha rAkhatA be bheda, patritatvanirNaveccha asarvajJa sAthe saMbaMdha rAkhatA cAra bhede ane patritasvanirNayapravRtta sarva sAthe saMbaMdha rAkhatA traNa bhede, ema badhA maLI bAra bhedo vAdabhUmInA ghaTe che. je vAdamAM vAdI yA prativAdI tarIke jigISa hoya, te vAda madhyastha sabhAsada ane sabhApatinA samakSamAM hevI joIe, jethI upadravano. prasaMga na udbhave. aeva jigISunA vAdane caturaMga (vAdI, prativAdI, sabhya, sabhApati e cAra aMgothI yukata) batAvavAmAM Avyo che. jyAM vAdI ane prativAdI baMne tatvanirthinISa (svAtmAmAM tattvanirNaya icchanAra athavA bIjAne nirNatatatva banAvavA cAhanAra) maLyA hoya, tyAM sabhya-sabhApatinI AvazyakatA hetI nathI. kemake jyAM khuda vAdI-prativAdI pitaja tatvanirNaya karavA yA karAvavAnA umedavAra che, tyAM koI upadravane saMbhava heyaja zAne ke jethI sabhya, sabhApatinI jarUra hoI zake ? hAM eTaluM che ke agara paratratattvanirthinISa kSAyApazakijJAnI hAmA prativAdInA hRdayamAM. yathArtha rIte tatvanirNaya upara zraddhA na besADI zake, te tevA avasare madhyasthasabhAsadonI hAjarI hovI jarUrI che. je vAdabhUmImAM jigISa na hoya ane sarvajJa vAdI yA prativAdI hoya, te te sthaLe sabhya, sabhApatinI jarUra paDatI nathI. ahIM eka prazna ubho thAya che ke koI evo jigISu athavA paratratatvanirthinISa manuSya heya khare ke je sarva ne paNa yukti-pacethI jItavAnI athavA temane tattvajJa banAvavAnI icchA rAkhI temanI sAthe vAdamAM utare. paraMtu samajavuM joIe ke mohanI dAruNatA sImAvagaranI che. vicitra prakRtinA mANasothI saMsAra bharelo che, te pachI upara kahyo tevo koI mANasa nikaLe, emAM asaMbhava jevuM nathI. suprasiddha vAta che ke bhagavAna mahAvIravAmI jItavA mATe Izvati (tama , kevA ahaMkArapUrNa ADaMbarathI temanI pAse AvyA hatA . (pachIthI je ke prabhunI mudrA ane temanAM madhura vacanethI te prazAnta thayA) astu. 476

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prakaraNa.1 SevarTUAL Lterm. vAda-kathA mATe sabhAsada evA hovA joIe ke jeo vAdIprativAdInA siddhAntone samajavAmAM bahu kuzaLa hoya, te siddhAMtone dhAraNa karavAmAM bahu nipuNa hoya, evaM bahuzruta tathA pratibhA, kSamA ane mAdhyaAbhAvavALA hova. AvA sabhyo vAdI-prativAdI baMnenI sammatipUrvaka mukarara karavAmAM AvelA hovA joIe. . sabhAsadonuM kartavya e che ke-vAdasthAna sthira karavuM ane je viSaya upara vAdakathA calAvavAnI hoya tene prastAva, tathA pUrva pakSa-uttarapakSane niyama karavo, temaja vAdI-prativAdInI paraspara sAdhaka-bAdhaka yukitaonA guNa-dUSaNanuM avadhAraNa karavuM, vaLI samaya upara ucita rIte yathArtha tatvane jAhera karI kathA baMdha karAvavI, evaM phalanI ulleSaNa karavI arthAta je vAdI-prativAdIne jaya ane parAjaya thayo heya, te viSenuM skaTIkaraNa karavuM. - vAdane mATe sabhApati evo hovo joIe ke je prajJAvAna, Azvara ane madhyasthaSTi hoya. prajJA vagarane sabhApati vAdabhUminI aMdara kaI prasaMgapara tAttvika viSaya upara bolavAnuM kAma AvI paDe te zuM bolI zakaze? e mATe sabhApatimAM prathama guNa prajJA apekSita che. AzvaratvaguNa paNa sabhApatimAM atiAvazyakatA dharAve che; nahi te kadAcita kalaha-phisAda ubho thatAM vAdakathAnuM pariNAma zuM Ave ?. e pramANe madhyasthaSTi rAkhavAne paNa svabhAva sabhApatine mATe ati jarUra che. sabhApatinuM kartavya-vAdI, prativAdI ane sabhAsadothI pratipAdita thayelA padArthonuM avadhAraNa karavuM, vAdamAM koI jhaghaDo ubho kare, te tene aTakAvavA ane vAda pahelAM vAdI-prativAdImAM je pratijJA thaI hoya, arthAta " je hAre te vijetAne ziSya thAya " evI yA bIjA prakAranI je pratijJA thaI hoya, tene pUraNa karAvavI tathA chevaTe pAritoSika ApavuM e che. anya vidvAno vAda, jalpa ane vitaMDA ema kathAnA traNa vibhAgo mAne che. chala vagerenA prayoga jemAM thAya, te kathAne "jalpa' kahevAmAM AvI che. svapakSasthApana tarapha pravRtti nahi karatAM parapakSane pratikSepa karavA tarapha vAgAbara uThAvo ene " vitaMDA" kahevAmAM AvI che. A 47.

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adhyAtmatAle. 1 trIjuMvitaMDA vastusthitie kathA hovAne yogya nathI. jalpakathAne vAdamAM samAveza thaI zake che. jigISunA vAdita yA prativAditamAM je kathA cAle che, tene vAdakathA paNa kahI zakAya che. vAdasthAmAM chalaprayoga na thAya e kharI vAta che, paNa kadAcita apavAdadazAmAM chalaprayoga karavAmAM Ave, te ethI te vAdathI maTI zaktI nathI. " jalpa " ne vAdakathAneja eka vizeSabhAga mAnIe, te e khoTuM nathI. prakArAntarathI vAdanA traNa bheda paDe che.x zuSkavAda, vivAda ane dharmavAda bakavAdI adharmAtmAnI sAthe je vAda kare te zuSkavAda che. phakta vijayalakSmIne cAhanAra evA vAvadUka sAthe je chala-jAtipradhAna vAda karavo te vivAda che. madhyastha, gaMbhIra ane buddhimAna evA zANu manuSyanI sAthe zAstramaryAdApUrvaka je vAta kare te dharmavAda che. A traNe vAdamAM chelleja vAda kalyANakArI che. pahele vAda te vastuta: bakavAda che. bIjo vAda paNa jokhamabharela athavA phalarahita che. deza, samaya, sabhA vagere sago joI tadanusAra vivekapUrvaka vAda kara. vijayalakSmIne cAhanAranI sAthe vAda karavo asthAne nathI, paNa samayaprasaMga oLakhI levuM joIe. sAmagrI anukULa rahe tevAnI sAthe je ucita rIte vAda karavAmAM AvyuM hoya, te zAsananI prabhAvanA thAya che, ane ethI mahata puNya meLavAya che. paraMtu bakavAdI, dharmathI ane durAgrahInI sAthe te bhUle cUke paNa vAdanA prasaMgamAM na utaravuM. prastutaM puSNAtieke'bhiyuktA amukaM padArtha yathA'numAnaiH parikalpayanti / anye'bhirUpA amumeva bhAvamanyasvarUpaM pratipAdayanti // 111 // The learned disputants on one side try to establish one sylogistic conclusion in one direction while their learned opponents prove the contrary, supposition. ( 111 ) * juo haribhakaaSTakamAM bAramuM aSTaka, 478 - ,

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prikaraNa"] SPIRITUAL LIGHT, prastuta upara- "eka taraphanA vidvAne amuka padArthane anumAna pramANe vaDe jevA rUpamAM kape che, teja padArthane bIjA vidvAne bIjA rUpamAM kheMcavA mathe che. "--111 vyAkhyA. daSTi pramANe nyAyanI sRSTi baMdhAya che. tarka-anumAnane nyAya kahevAmAM Ave che. eka ja vastunI aMdara judI judI vidvatsamAje judI judI rItanAM anumAnathI juduM juduM svarUpa prati vAdana kare che. ekaja AtmAne keTalAka vidvAne vizvavyApaka parimANavALe mAne che, jyAre anya vidvAne zarIramAtravyApI svIkAre che. A baMne pakSakAro anumAna pramANathIja pitAnA pakSanI siddhi kare che; paraMtu te baMnene eka bIjAnuM anumAna dUSita jaNAya che. kaho ! anumAna pramANanI keTalI pratiSThA ? A mATe tane yathArtha syuTa pratibhAsa karavAmAM tarka-anumAna vagere samartha nathI, ema kahevuM zuM khoTuM che ? haribhadrasUri paNa pharamAve " evaM ca tattvasaMsiddheyoga eva nibandhanam / ___ ato yad nizcitaiveyaM nAnyatastvIdRzI kvacit " // " ato'traiva mahAn yatnastattattattvaprasiddhaye / prekSAvatA sadA kAryoM vAdagranthAstvakAraNam " // (yogabindu, 64-65.) arthAta-e prakAre tatvasiddhi meLavavAnuM sAdhana gaja che. yogathI jevI rIte tatvasiddhi nizcita thAya che, tevI rIte bIjAthI thatI nathI. e mATe emAMja (yogamAMja ) te te tane yathArtha syuTa pratibhAsa karavA mATe prekSAvAne prayatna karavo joIe. ene mATe vAdanA pratye kAraNa nathI.* * *" vAdAMzca prativAdAzca vadanto nizcitAMstathA / tattvAntaM naiva gacchanti tilapIlakavad gatau " // 6 // -ogabindu. 479.

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adhyAtmatattvAlaka. [ trIja ahIM ApaNe tarka anumAna zuM che? e jANavA mATe nyAyanI prakriyA prAraMbhathI lagAra TUkamAM joi javI joize-- je vaDe vastutattvane yathArtha nizcaya thAya, te pramANa che. yathA jJAna vaDe saMdeha, bhrama ke mUDhatA dUra thavAthI ane vastusvarUpane yathA prakAza thavAthI te yathArtha jJAna pramANa che. pramANanA be bheda che-pratyakSa ane pareAkSa. manasahita cakSu Adi ndriyAthI je rUpa, rasa AdinuM grahaNa thAya che, athAt cakSuthI rUpa jovAya che, jIbhathI rasa grahaNa karAya che, nAthI ganya levAya che, tvacAthI sparza karAya che ane kAnathI zabdazravaNa karAya che, te pratyakSa che. vyavahAramAM anubhavAtAM uparyukta pratyakSAthI judA prakAranuM pratyakSa yogIzvarAte hAya che, je indriya ane mananI apekSA bilkula rAkhatuM nathI, mAtra AtmazaktinI apekSA rAkhe che. IndriyAthI pratyakSa thavAmAM vastunI sAthe indriyanA sayAga thavA jarUratA che ke kema ? e atra vicAranuM sthaLa che. jIbhathI rasa levAya che, tyAM jIbha ane rasane sayeAga kharAkhara hAya che. tvacAthI sparza karAya che, tyAM tvacA ane sparzIvALI vastune sayAga ceokhkhA kaLAya che. gandhavALAM dravyeA nAkanI sAthe avazya sayeAga dharAvatAM hAya che. dUrathI gandha AvavAmAM paNa dUrathI gandhavALAM sUkSma dravyAnuM nAkanI pAse AvavAnuM avazya heAya che. kAnathI sAMbhaLavAnu paNa, dUrathI AvatA zabdo kAnanI sAthe athaDAya che, tyAre ja thAya che. e rIte jIbha, tvacA, nAka ane kAna e cAre indriye! vastunI sAthe sayukta thai potAnA viSayane grahaNa kare che; parantu cakSu e mAtratamAM ulaTI che. cakSuthI dekhAtA dUranA vRkSa vagere padArthA cakSunI pAse AvatA nathI, e khulluM che, tema cakSu paNa zarIrathI bahAra nikaLI te padArthoM pAse jatI nathI. A uparathI sAbita thAya che ke--cakSuthI jovAmAM vastunI sAthe cakSune saMyeAga thatA natha. ataeva cakSune nyAyabhASAmAM " , aprApyakAra ' kahe che. arthAt ' aprApya ' eTale prApti karyAM vagara- sayAga karyAM vagara ' kAra ' eTale viSayane grahaNa karanAra. AnAthI ulaTI cAra indriyA prApyakAra ' kahevAya che. mana paNa cakSunI jema aprApyakAra che. ' : d 480

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prakaSNu, ] SPIRITUAL LIGHT. pratyakSathI ulaTu parAkSa pramANu che. parAkSa viSayanA avamedha parAkSa pramANathI thAya che. parAkSa pramANanA pAMca bhede pADavAmAM AvyA che--smaraNa, pratyabhijJAna, tarka, anumAna ane Agama. pUrve anubhava karelI vastunI yAdI thavI, e smaraNa che. smaraNa, anubhUta vastu upara kharAbara prakAza nAMkhe che, ataeva te ' pramANa ' che. ' " teja A khAvAi gayelI vastu, jyAre hAtha Ave che, tyAre jJAna sphure che, te pratyabhijJAna che. pUrve joele mANasa jyAre phrI maLe che, tyAre " soyaM revattaH arthAt " te A devadatta " evuM je pratibhAna thAya che, te pratyabhijJAna che. evuM je . ,, smaraNa thavAmAM pUrva thayela anubhavaja kAraNa che, jyAre pratyalijJAna thavAmAM anubhava ane smaraNa e khate bhAga le che. smaraNamAM * te ghaDA ' evuM sphuraNa thAya che, jyAre pratyabhijJAnamAM te A dhaDo " evA pratibhAsa hAya che. AthI e bannenI bhinnatA samajI zakAya che, khAvAyalI vastune dekhavAthI athavA pUrve dekhela manuSyane jovAthI utpanna thatA teja A ' evA jJAnamAM '* teja' e bhAga smaraNarUpa che, ane A ' e bhAga upasthita vastu ke manuSyane dekhavArUpa anubhava che. A anubhava ane smaraNu e tenA saMmizraNarUpa * teja A ' e akhaMDa jJAna pratyabhijJAna ' che. ' 6 " kAi eka gRhasthe kadApi rAjha joyuM nhotu. eka vakhate kAi geAvALanA kahevAthI ene jJAna thayuM ke gAyanA jevu rAjha hAya che. krAI vakhate jaMgalamAM cakkara mAravA gayelA tene rAjha hAme maLyuM. zajhane dekhavAthI tene jhaTa gAyanA jevuM je hAya che, te' evI smRti (yAdI) AvI. e smaraNu ane A ' evuM rAjhanuM pratyakSa darzIna, e enA mizraNarUpa * te ja A rAjha ' e viziSTa jJAna je thAya che, te pratyabhijJAna ' che. AvI rIte pratyabhijJAnanAM ghaNAM udAharaNa che. < ta--je vastu jenAthI judI paDatI nathI, je vastu jenA vagara rahetI nathI, e vastune enI sAthe je sahabhAvarUpa ( sAthe rahevA rUpa ) sabandha che, te sabandhane nizcaya karI ApanAra ' tarka ' che. dRSTAMta tarIkedhama, agni vinA hAtA nathI-agni vinA rahetA nathI, jyAM jyAM 481

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'adhyAtmatattvAlaka, ne trIjuM dhUma che, tyAM tyAM agni che, evo kaI dhumavAnuM pradeza nathI ke jyAM agni na heya; A je ghama ane agnine saMbaMdha, bIjA zabdomAM kahIe te-dhUmamAM rahelo agninI sAthe rahevAne je nizcala niyama, te tarkathI sAbita thaI zake che. e niyamane nyAyazAstrio "vyApti' kahe che. dhUmamAM jyAM sudhI agninI vyAptine nizcaya na thayo hoya, tyAM sudhI dhamane dekhavA chatAM agninuM anumAna thaI zake nahi, e khullI vAta che. jeNe dhUmamAM agninI vyAptine nizcaya karyo che, te ja manuSya dhUma dekhI te sthaLe agni levAnuM cokakasa anumAna karI zake che. A hakIkatathI e spaSTa thAya che ke anumAnane mATe vyAptinizcaya thavAnI jarUra che, ane vyAptinizcaya tarka upara AdhAra rAkhe che. be vastuo, aneka jagyAe sAthe rahelI dekhavAthI eno vyAptiniyama siddha thato nathI, kintu e bene judI paDavAmAM zo vAMdho che, e tapAsatAM, vAMdhe siddha thato hoya to ja e baMneno vyAptiniyama siddha thaI zake che. AvI rIte be vastunA sAhacaryanI parIkSA karavAne je adhyavasAya, te tarka che. dhUma ane agninA saMbaMdhamAM paNa-"je agni vinA dhUma hoya, te te agninuM kArya thaze nahi, ane ema thavAthI dhUmanI apekSAvALAo je niyamena agninI zodha kare che, te karaze nahi, Ama thatAM agni ane dhamanI paraspara kAraNa-kAryatA, je leprasiddha che, te Takaze nahi"-AvA prakAranA tarkathI ja te benI vyApti sAbita thAya che; ane e vyAptinizcayanA balathI anumAna karAya che; ataevA taka" pramANa che. anumAna-je vastunuM anumAna karavuM hoya, te vastune choDI nahi rahenArA evA padArthanuM, bIjA zabdamAM-hetunuM darzana thavuM joIe, ane e hetumAM anumeya (sAdhya ) vastunI vyApti rahyAnuM smaraNa hovuM joIe, tyAreja kaI paNa vastunuM anumAna thaI zake che. jevI rIte, kaI sthaLe dhUmanI rekhA kaI mANasanI najare dekhAI. te dhUmanI rekhA jovAthI ane te dhUmamAM agninI vyApti hevAnuM yAda AvavAthI te mANasane jhaTa te sthaLe agni hovAnuM anumAna pure che. 1 " sAdhanAt sAdhyavijJAnamanumAnaM vidurbudhAH " / 482

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raNu. ] SPIRITUAT LIGHT, e mATe anumAna thavAmAM, upara kahyA pramANe hetunuM darzana ane hetumAM sAdhyanI vyApti hAvAnuM smaraNa avazya thavu joie. ' hetu ' sAdhya ' . anumeya " vagere badhA nyAyazAstraprasiddha zabdo che. ' hetu ' eTale sASyane siddha karI ApanAra vastu. jevI rIte pU kathita udAharaNamAM ' dhUma ' hetunuM lakSaNa-sAdhyathI kadApi kyAM judu na rahevuM e che. hetune ' sAdhana' paNa kahe che. ' liMga ' e paNa. sAdhunanuMja nAmAntara che. ' sAdhya ' e, ke je vastunuM anumAna karavAnuM hAya. jevI rIte pUrvIta udAharaNamAM agni anumeya ' e sASyanuM ' 9 nAmAntara che. C H ik khIjAnA samajAvyA vagara pAtAnIja buddhithI hetudrArA je anumAna karAya che, te * svArthAnumAna ' kahevAya che. khIjAne samajAvavA je anumAnaprayAga, jevI rIte ke ahiM agni che, kAraNa ke dhUma dekhAya che, jyAM jyAM dhama hoya che, tyAM tyAM agni niyamena heAya che, jema rasADAmAM, ahIM paNa dhUma dekhAi rahyo che, mATe ahIM avazya agnihAvI joie "-e prakAre karavAmAM Ave che, te * parArthAnumAna ' kahevAya che. pratijJA, hetu, udAharaNa, upanaya ane nigamana e pAMca prakAranAM vAye prAyaH parA anumAnamAM joDAya che. " A agnivALA pradeza hAvA beie" e ' pratijJA ' vAya che. " kAraNa ke ahIM dhUma dekhAya che " e " hetu vAkya che. "sADAnuM udAharaNa ApavuM" e ' udAharaNa ' vAkya che. udAharaNa ApyA pachI- ahIM paNa ( rasaDAnI jema ) dhUma dekhAi rahyo che " e upanaya vAkya che. " mATe ahIM agni avazya che" e "" C " " . nigamana' vAkya che. AvI rIte sarva anumAnAmAM yathAsa bhava anu sanmAna karI levuM. ' hetu khATA hAya, te ' hetvAbhAsa ' kahevAya che. hetvAbhAsathI sAcuM anumAna kADhI zakAtuM nathI. Agama. jemAM pratyakSa, anumAna Adi pramANeAthI virUddha kathana na heAya ane AtmAnI unnatine lagatA jemAM bhUri bhUri upadeza karyAM hAya, evuM-tattvanA gaMbhIra svarUpa upara prakAza pADanArUM, rAgadveSa upara dukhAva pharI zakanAra, paramapavitra zAstra ' Agama ' kahevAya che, 483

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adhyAtmatattvAlaka, trIjuMsadbhuddhithI yathArtha belanArane "Apta" kahevAmAM Ave che. sahuthI prathama naMbare Ata e che ke-jenA rAga Adi sarva deSa kSINa thayA che ane jeNe nirmaLa jJAnathI bahu uMcA prakArane upadeza Apyo che. AgamamAM prakAza kareluM tatvajJAna atigaMbhIra hoya che. ataevA taTasthabhAvathI vicAra karavAmAM na Ave, te arthano anartha thaI javA pUrNa saMbhava rahe che. durAgrahane tyAga, jijJAsAguNanI prabaLatA ane sthira tathA sUkSmadaSTi, eTalAM sAdhane prApta thayAM haya, te AgamanAM tonA uDANa bhAgamAM paNa nirbhIkatAthI vicArI zakAya che. astu. ja pramANanI vyAkhyA joI. vAdabhUmImAM prAyaH anya pramANe karatAM ghadhAre bhAga lenAra anumAna pramANa che. paNa te game tema te pakSaA ja pramANa che. pakSapramANathI jeTaluM prakAza paDatuM hoya teTaluM ja paDe; pratyakSapramANanA jeTaluM ajavALuM tenAthI paDI zake nahi. pratyakSapramANa, je indriyajanita che, te paNa bahu mahatvanuM lekhI zakAya nahi. atIndriya padArtho mATe te te nakAmuM che. ethI te amuka apekSAe anumAna pramANane darajajo UMce kahI zakAya, ke je atIndriya padArtho upara paNa keTaleka aze prakAza nAMkhe che; parantu vastutaH jyAM sudhI AtmasparzI anubhavajJAna prakaTa na thAya, tyAM sudhI aMdhArUMja che, e cokakasa samajI rAkhavuM. e jJAna prakaTa thayethIja atIndriya padArthone sudaDha sAkSAtkAra thaI zake che ane saMzaya ke bhrAMtithI utpanna thanArA kalahe zAnta thaI jAya che. Ane mATe AtmA uparanAM AvaraNane hAsa thavAnI agatya che. ane eja agatyanA kartavya mATe madhyasthabhAvadvArA kutarkane nAza karI mithyAdaSTimAMthI mukta thavAnI jarUra che. praNAme - atIndriyArthA yadi hetuvaadaivinishcyaadhvaanmdhishryeyuH|| etAvataH kAlata eva teSu munizcayaH prAjJavaraiH kRtaH syAt // 112 // If incontrovertibly logical proof had been possible as regards matters beyond the reach of senses, the 484

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prakaraNa. ] SPIRITUAL LIGHT. pre-eminently learned men could have arrived at a definite conclusion long before the time. ( 112 ) "atIndriya padArtho je hetuvAda vaDe (tarka-anumAnanI keTIe vaDe) nizcayanA mArgamAM AvI zakatA hatA, te ATalA kALe vidvAnoe te padArthone kayAranee nizcaya karI lIdho hata"--112. tasmAt kutarkagraha ujjhitavyo nAnena ko'pyasti phalopalambhaH / madhyasthabhAve ca kRtAvakAze samyagdRzAM sambhavitA vikaasH||11|| Therefore none should tenaciously adhere to fallacious reasoning; it leads to no good result, impartial attitude renders spiritual progress possible in the case of the thoughtful. ( 113 ) "mATe kutarUpa graha tyAga karavA lAyaka che. ethI koI jAtanI phalasiddhi thatI nathI. madhyasthabhAva (pakSapAtarahita daSTi) dhAraNa karavAmAM Ave, teja (ajJAna, saMdeha, bhramarUpa paDadAonA haThI javAthI) sad daSTione vikAsa thaI zake che"--113 - ; , ' samyagdRSTIH prastuban pazcarmI sthirAM dRSTiM prAha- . samyagdRzaH santi catasra etAH sthirA ca kAntA ca prabhA praac| pratyAhRtistatra bhavet sthirAyAM syAd darzanaM bhrAntivivarjitaM c||114|| The stages where true discrimination ariees, are four namely Sthira, Kanta, Prabha and Para. While under the aspect of Sthira there is a complete with drawal of all senses from sensual objects, the perception is clear. ( free from doubt. ) ( 114 ) samyagdaSTione prastAva ane sthirAdaSTi( mithyASTio cAra kahI, have cAra sabhya daSTie joIe,) 495 ' '

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adhyAtmatattvAlaka, [ trIjuM sthirA, kAntA, prabhA ane parA e para samyaga daSTio che. temAM prathama sthirAdaSTimAM yoganuM pAMcamuM aMga pratyAhAra prApta thAya che. A daSTimAM bhatirahita be varte che."--114 pratyAhRtenthivibhedanena sphuradvivekojjvalamAnasAnAm / saMsAraceSTA pratibhAti bAladhUlIgRhakrIDanasannibhaiva // 115 // Pratyahara cuts the Karmic Knot and generates Viveka (discrimination) in those who are enlightened. A display of worldliness appears like a structure of sand erected by children. ( 115 ) pratyAhAradhArA granthibheda vaDe jeonA ujajavala hadayamAM uttama vivekanuM skaraNa thayuM che, evA mahAtmAone saMsArane samagra prapaMca dhULanAM ghara banAvI ramanArA bALakanI ceSTA je bhAse che."--115 tatvaM paraM jyotiriha jJarUpaM vaikalpikaH sarva upplvo'nyH| evaM ca bhogo bhavabhogibhogA''bhogasvarUpaH pratibhAsate'tra / / 116 // Under this aspect the spiritual light is known as the highest truth ( to those who are spiritually advanced...). Everything else is phenomenal and thus worldly enjoyments are ( to be avoided ) like a dreadful. expanse of the hood of a serpent. ( 116 ) ke, A daSTimAM zuddhacetanyasvarUpa eja parama tattA samajAya che. AtmabhAvamAM ramaNa karatAM sarva bAhyabhAva kAlpanika bhAse che ane saMsAranA bhoge bhavarUpa sapanI phaNAnA ATopa sarakhA jaMNAya che" 116 ratnaprabhAyA upamoditAtra sUkSmAvabodhasya samanvayo'pi / pratyAhRtiH sA punarAcacakSe samAhRtiryA'rthata indriyANAm // 117 // The inner perception which first arises under 4S6.

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4570. SPIRITUAL LIGHT. this aspect is compared with the lustre of a jewel. It is called Pratyahruti which means total with, drawal of senses from all phenomenal objects. ( 117 ) : Notes:-Pratyabara means subjugation of senses that is drawing away of the organs from the attachment to the objects of senses. It is practised in many ways:-(1) If one does his work selflessly i. e. without desire to get the fruits of his actions. ( 2 ) * When one withdraws his senses from all worldly objects, the senses abide in their own nature and their activities in connection with their respective objects come to a standstill. ( 3 ) When one contemplates on everything, as similar in nature with his Atma. (4) When one focuses his mind on one thing only The basis of all these facts rests on the understanding of the connection of the laws of matter with the laws of morality, mentality and spiritual nature., Perceptions come only when the mind, brain-centers, internal organs and external objects work together. It is very difficult and troublesome to withdraw the mind from other objects and concentrate it on one object only. It is wandering from place to place &c. A variety of thoughts of different kinds formed on seeing, hearing, remembering, resolving, loving and hating etc., are attributed to one internal principal, the mind. When it becomes unable to join the centers of perception, it becomes controllod. The faith-healers and hypnotists practise a part 487

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I trIjuM adhyAtmatattvAlaka, of pratyahara on their patients by their suggestions. Control of this sort is neither desirable nor advisable; because it causes ultimate ruin to the patient. Such irresponsible fanatics, however well-meaning they may be, ruin themselves and their patients. The process tends to sudden spiritual upheaval but on the contrary it, at the same time brings on passivity and morbidity in the patient whose mind becomes ready to act upon ruinous suggestions. Consequently such processes are rot advisable. When a student on the path of Yoga gets success in fixing or tearing away bis mind to or from the organs of senses at will, he is said to get mastery over pratyabara. The out going powers of the mind being checked, the thraldom of senses having ceased he really possesses strength to advance rapidly on the path of Yoga. ja A daSTimAM prakAzamAna thatA bodhane ratnaprabhAnI upamA ApavAmAM AvI che. sUkSmabodha ahIM jaLahaLe che. A daSTimAM je pratyAhAra prApta thAya che, tenuM lakSaNa che-viSayathI indriyone haTAvavI."--117 vyAkhyA A pAMcamI dRSTimAM veganuM pAMcamuM aMga pratyAhAra siddha karavAmAM Ave che. pratyAhArane mATe AcArya hemacandragazAstramAM lakhe che ke ja ji: samanaSya viSamya garAnta: | , dharmadhyAnakRte tasmAd manaH kurvIta nizcalam +" // A zlokane artha e che ke-zAntabuddhivALAe viSayomAMthI. IndriyonI sAthe manane kheMcI laI tene (manane ) dharmadhyAna mATe nizcala banAvavuM. paraMtu pratyAhArano te mAtra eTalo ja artha hoI zake + chaThThA prakAzane chaThTho leka 488

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prakaraNe ] SPIRITUAL LIGHT. che ke-viSayothI Indriyone haThAvavI * muni pataMjali paNa yogasUtramAM Aja prakArane bhAva pratyAhAranA lakSaNamAM batAve che. teo kahe che ke " svaviSayAsamprayoge cittasya svarUpAnukAra ivendriyANAM pratyAhAraH" / arthAta potAnA viSayanA viyogakALe pite jANe cittavRttine anusare che, evI IndriyanI je sthiti, te pratyAhAra che. A sUtrathI paNuM eja matalaba nikaLe che ke zAMta avasthAmAM prApta thayelA cittane Indriyo taraphathI jyAre bAdhA upasthita na thAya, tyAre te vakhatanI IndriyonI sthitine pratyAhAra kahevAmAM Ave che. Idra sAthe viSayane saMsarga thatAM cittanI zAnta vRttio paNa bahudhA kSabhita thaI jAya che. e mATe indriyane viSayasaMsargathI mukta rAkhavI, eja cittanI samAdhi jALavavA mATe sarvottama sAdhana che, ane enuM ja nAma pratyAhAra che. indriya kevI udbhUkhala che, tene mATe bhagavadgItAmAM kahyuM che- yata ghauM joya! puravastra viyataH | indriyANi pramAthIni haranti prasabhaM manaH " // (bIjo adhyAya, 60 me leka.). arthAta-prayatna karatA vidvAna manuSyanA manane paNa tephAna karanArI Indriye balAtkArathI haraNa kare che. viSNupurANamAM kahyuM che ke zAbdinurAni niyAkSAne yojAva ! ' sujittAnuwArI La kalyAdA:rAyaH " A zloka pratyAhAranuM lakSaNa batAve che. ene bhAvArtha, pataMjalinA pUrvokta pratyAhAranA sUtrane maLato che. arthAta cittanI zAnta avasthAmAM Indriyone ADI avaLI nahi rakhaDAvatAM cittanI mAphaka-citanA jevI * "pratyAhAravindriyALa viye: samAtiH "hemacandrAcArya, abhidhAnacintAmaNi, prathama kAMDa. 1 bIje pAda, 54 muM sUtra. . . . 489

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adhyAtmatattvAlAka. [ trIjI' zAnta banAvI devI joie. indriyAte nirAdha karavAthI IndrayA dvArA AvanAra samAdhibhaMjaka vighnA TaLI jAya che; ethI cittanI sthiratA hu sapAdana karI zakAya che. e rIte cittanI samAdhi puSTa thavAthI indriyA upara paNa tenI ghaNIja sArI asara thAya che; tyAM sudhI ke viSayAne saMsaga thatAM paNa indriye: dravIbhUta thatI nathI. A mATe pratyAhAra e dhyAnasiddhi meLavavAmAM ghaNuM ja agatyanuM sAdhana che. enA vagara dhyAnI banavAnI icchA karavI, e kharekhara AkAzamAM puSpa ugADavAnA manAtha karavA barAbara che. avedyasaMvedyapadAd viruddhaM syAd vedyasaMvedyapadaM sthirAyAm / etat punargranthividAraNotthaM rucitrakAraM munayo vadanti // 118 // Vedyasamvedyapada (the capacity to comprehend what is comprehensible) the opposite of the Avedyasamvedyapada is awakened under the aspect of Sthira. This is said by sages to be a particular apprehension rendered possible by the cutting of the Karmic knot. ( 118 ) avedyasa MvedyapadathI virUddha evu' vedyasa Mvedyapada A dRSTimAM prApta thayeluM heAya che. granthinA bhedathI utpanna thatA vizuddhatattvazraddhAnane * vedyasaMvedyapada ' kahe che. "--118 ' vyAkhyA. " 1 vedyaM tattvaM saMvedyate samyag nizcIyate yena tad vaidyasaMvedyam / tacca padaM ( ArAyaH ) vecasaMvedyam '--arthAt tattvAnA yathA avabhAsasvarUpa je Azaya tene vedyasaMvedyapada kahevAmAM Ave che. yazAvijaya upAdhyAya khAvIzamI drAtrizikAnA pacIzamA zlokanI vRttimAM lakhe che ke vedyasaMvedyapadapravRttinimittaM granthibhedajanito rucivizeSa: " 66 arthAt granthibhedathI prakaTa thanArUM je vizuddhatattvazraddhAna, te vaidyasaMvedyapada ' zabdanI pravRttinuM nimitta che. yAda rAkhavuM ke zabdanA yAgika 490

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prakaraNa, ] SPIRITUAL LIGHT. ' 6 > artha kAma AvatA nathI; paNa tenuM khAsa pravRttinimitta zuM che, te jovAnI agatya rahe che. ge! ' zabdane yAgika artha- 5ghdhatIti nauH arthAt * je gati kare te gAya '. eveA thAya che. parantu ethI zuM gati karanArA mANasAne jo kahI zakAze? ane er3elI gAyane zu 'zo nahi kahevAya ? mATe gA zabdanA te yAgika atha nirarthaka che. zabdanI vyutpatti banAvatAM saheje yAgika artha sphure, paNa te nirUpayeAgI che. . e mATe * zo ' zabdanuM pravRttinimitta jema gAtvAti che, arthAt geAvajAti ( galakabalAghAkArayukta saMsthAnavizeSa ) jemAM hAya, teneAja zo' zabdathI vyavahAra thAya zake che, tema prastutamAM vedyasa Mvedyapada ' zabdane vyutpattinI vicitratAnusAra game te a ghaDavAmAM Ave, paNa tenuM pravRttinimitta te granthibhedajanita samyagdarzana che. ' " d + samyakatvanuM svarUpa bIjA prakaraNanA antabhAgamAM joi AvyA chIe, eTale e saMbandhamAM kaMi kahevAnuM rahetuM nathI; paraMtu tenA sabandhamAM zAstrakArAnA je paraspara vicArabhedo che, te tarapha lagAra dRSTipAta karI javA ThIka lAge che. prathama e vicAra prApta thAya che kemanuSya samyakatvayukta maraNa pAmIne kai gatie jAya ? A praznanA samA dhAnamAM kagranthakAra maharSie ema kahe che ke-te, vaimAnika ( Urdhva sva ) gatieja jAya. AvA manuSyane e gati sivAya khIjI gatinA asaMbhava che. paraMtu siddhAntakAro AthI juduM kahe che. teonuM kathana ema che ke-manuSya samyakatvayukta maraNa pAmIne devagati, manuSyagati, tiya cagati ane narakagati ema cAre gatimAM jai zake che. arthAta samyakatvaprApti pahelAM je manuSye pUrvAMta cAra gatiemAM je gatinuM AyuSya bAMdhyuM hAya, te manuSya samyakatva prApta karyAM pachI samyakatvane sAthe lai te gatimAM jAya che. adheAleAkamAM chaThThI naraka sudhI samyaktva sAthe laIne javAya che. ( A vicArabheda kSAyeApazamika samyakatvane aMge samajavA.) vicArabhedanI khIjI khAbata e che ke-karmagranthakArA kahe che ke anAdi mithyAdaSTi prANI prathama pamika samyakatvaneja prApta kare che. ( enI prAptinA prakAra batAvI dIdhA che ) ane te samyakatvane antarmuhUta - + A lekha vAMcatA pahelAM dvitIya prakaraNamAM 45 zlAka upara ApelA samyakatvaviSayaka lekha vAMcI javA; tyAreja A lekha samajI zakAze. 491

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adhyAtmatavAlAka, [ trIju' kALa pUrNa thayA bAda kSAyeApazamikasamyagdaSTi, mitradRSTi ane mithyArdaSTi e traNa sthitio paikI yathAsaMbhava kAi paNa sthitine prApta kare che, siddhAntakArA AthI juduM khatAve che. teonuM kahevu ema che ke-anAdi mithyAdaSTi prANI prathamataH Apazamika samyakatvaneja prApta kare evA niyama nathI. krAi anAdi mithyAdaSTi Apazamika samyakatvane ane kAi anAdi mithyAdaSTi kSayApathamika samyakatvane paNa prApta karI zake che. parantu Apamika samyakatvane prApta thayela prANI Apazamika samyakatvanA anubhavanA samayamAM ( yA te pahelAM ) mithyAtvameAhanIyanAM dravyAnA zudhdha, azuddha ane azuddha ema traNa puja karatA nathI; ethI karIne Apazamika samyaktvanA kALa pUrA thatAM te mithyAdRSTiavasthAmAMja prApta thAya che ane kSAyeApamika samyakatvane prApta karanArA prANI prathamataH apUrvakaraNa vaDe mithyAtvameAhanIyadravyanA traNa pujo kare che, ane tyAra pachI anivRttikaraNanA sAmarthya vaDe zuddhapujanA anubhavarUpa kSAyeApazamika samyakatva prApta kare che. zreNi vinAnuM Apazamika samyakatva anAdi mithyArdaSTija pAme che, emAM siddhAntakArA ane karmagranthakArA sahamata che, parantu kSAyeApazamika samyakatva anAdi mithyArdaSTi na prApta karI zake, ema karyuM granthakArAnuM kahevuM che, jyAre siddhAntakAre| tethI ulaTuM-prApta karI zake, ema batAve che. trIjo vicArabheda e che ke-granthibheda ane samyakatva prApta thai gayA pachI prANI jyAre mithyAtvadazAmAM jAya, tyAre te karmInI utkRnRsthiti khAMdhe yA na bAMdhe ? e savAla che. enA samAdhAnamAM sahA ntika maharSie kahe che ke-na bAMdhe, jyAre ka granthakArA ema kahe che kukarmonI utkRSTa sthiti khAMdhe, paNa utkRSTarasa ( utkRSTa cikAza ) vALAM mA~ bAMdhavA saMbhava nathI. A baMne bhinna vicArAmAM eTalu` tA nivivAda siddha che kendranthibheda thai gayA pachI mithyAtvadazAmAM javA chatAM ane bIjA mithyAdgaSTinA jevI khAdya kriyA karavA chatAM paNa, te prANInA tevA zubha pariNAma tA heAvA joie ke jenA lIdhe te anya anAdi mithyAdaSTie)nI jema, kaunI utkRSTa sthiti ke utkRSTa rasa bAMdhI zakatA nathI, 492

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prakaraNa.1 SPIRITUAL LIGHT. samyakatvane lagatI keTalIka hakIkta TUMkamAM yAda karI javI ahIM asthAne nathI. upazamazreNInA vakhatanuM pathamika samyakatva anantAnubadhI ( atitIvra ) krodha-mAna-mAyA-lebha kaSAyo ane samyakatva mehanIya, mizramehanIya ane mithyAtvamehanIya e sAtane upazama thavAthI prakaTa thAya che; ane prAthamika samyakatva, mithyAtvamohanIya ane ananAnubandhI dhAdikaSAyanA upazamathI prakaTe che. kSAyika samyakatvane mATe paNa sarvokta anantAnubaMdhI cAra kaSAya ane mithyAtvAdi traNa e sAtane kSaya thavo joIe che. vartamAna paMcama kALamAM pathamika, kSApazamika ane kSAyika e traNe samyaka saMbhavita che, paNa utpanna te pUrvanAM beja thaI zake. kSAyikanI niSpatti jinakAlika manuSyone mATe batAvI che. kSAyopathamika samyakatvanI utkRSTa sthiti sAdhika chAsaTha sAgaropamanI che ane jaghanya antarmuhUrta che. kSAyika samyakatva avinAzI che, paraMtu bhavasthitinI apekSAe tene utkRSTa sthitikALa sAdhika tetrIza sAgaropama ane jaghanya antarmuhurta che. aupazamika samyakatvane mATe jaghanya ke utkRSTa sthitikALa antarmurta pUrve batAvI dIdhuM che. kSApazamika samyakatva cethA, pAMcamA, chaThThA ane sAtamA ( e cAra ) guNasthAnamAM ja prApta hoya che, tyAMthI AgaLa nahi, pazamika samyakatva cothA guNasthAnathI laI agyAramA guNasthAna sudhI hoya che ane kSAyika samyakatva cethA guNasthAnathI laI cAdamA paryanta heya che. ( siddhi avasthAmAM paNa che. ) AkhA saMsAramAM vadhumAM vadhu pAMca vAra Apazamika samyakatva prApta karAya che-eka te prathama samyakatvanI prApti kALe ane cAra vAra cAra vakhata thanArI upazamazreNuonA samaye. (AkhA saMsAramAM vadhumAM vadhu + upazamaNI cAra vAra ja saMbhave che ) kSApazamika samyakatva AkhA saMsAramAM asaMkhyazaH prApta thaI zake che ane kSAyika ekaja vAra meLavAya che. jainazAstrakAre saMsArabhramaNanAM sthAnabhUta cAra gatio mAne che + upazamanI zreNI te upazamazreNa, mehanIyakarmanA prakAre kramazaH upazamAtA jAya, te upazamanA pravAhane "upazamaNuM nAma ApyuM che, 498

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adhyAtmatattvAlaka [ trIjuMsvargagati, manuSyagati, tiryaMcagati ane naragati. A cAre gativALA prANio sAthe pUrvokta vividha samyakatvanA sambandhane vicAra karI javo ahIM aprastuta nathI. - kaI paNa prANI eka gatimAM utpanna karelA pathamika sabhyakatvane bIjI gatimAM sAthe laI jaI zakato nathI. A mATe cAre gatienA prANione sva-bhavanuMja (vartamAna jindagInuM ja) pamika samyakatva hoya che. te upazamazreNImAM maraNa pAmIne devalokamAM gayelAne para-bhavanuM pamika samyakatva hoya che, e matAntara paNa che. ) kSApazamika samyakatvane sthitikALa lAMbo che, ethI te eka gatimAM prApta karI bIjI gatimAM sAthe laI jaI zakAya che. A naraka sudhInA jIvanuM kSApazamika samyakatva para -bhavanuM hoya che, ane sva-bhavanuM paNa sAtamI narakanA jIvonuM kSApazamika samyakatva sva-bhavanuM ja samajavuM. svagativALA cAre nikAyanA (bhavanapati, vantara, jyotiSa ane vaimAnika) devatAone sva-bhava ane para-bhavanuM ema baMne prakAre kSA pazika samyakatva hoI zake che. evI rIte manuSya ane saMsI tiryamAM paNa baMne prakAre lApazamika samyakatva samajI levuM. A kSApazamikasamyakatva saMbadhI hakIkata saiddhAtikanA mate samajavI. kArmagranthinuM kahevuM te joI gayA chIe ke tiryaMca-manuSyo kSAyopazamika samyakatva laIne vaimAnikagati sivAya anyatra jatAja nathI. khyAlamAM rahe ke nArakajIvo marIne nArakagati tathA svargagatimAM, ane ravargagativALA marIne svarga tathA narakagatimAM jatA nathI. e mATe narakamAM ane svargamAM janArA tiryaMcamanuSyaja siddha thAya che. paraMtu karmagranthakAra kahe che ke narakamAM janArA tiryaca-manuSyo samyakatvane laIne narakamAM jaI zake nahi, e mATe narakamAM para-bhavanuM kSApazamika samyakatva hoya nahi. e ja pramANe kArmagranthikanA siddhAnta pramANe bhavanapati, vyantara ane tiSa e trividha devatAo ane asaM. khecavarSIyuSyavALA manuSyo ane tine paNa sva-bhavanuM ja lApazamika * bhavanapati ane vyantara devatAo nIce rahe che, jyotiSa (candra, sUrya vagere) devo uMce dekhAI rahyA che ane vaimAnika (vimAnavALA) deva bahuja dUra uce-UdgalokamAM rahe che. + pUrva keTIthI adhika AyuSya dharAvanAra manuSya-tiya saMkhya [494

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prakaraNa ] SPRITUAL LIGHT. samyakatva samajI levuM. asaMkhyayavaSayuSyavALA manuSya svarga-narakagatimAMthI AvelA hotA nathI, kintu manuSya tiryaMcagatimAMthI ja AvelA heya che. AvI sthitimAM, manuSya-tiryaMco kSAyopazAmaka samyakatvane laI ( kArmagranthikamata pramANe ) vaimAnika gati sivAya anyatra nahi jatA hevAthI kArmagranthikamatAnusAra asaMkhyayavardhAyuSyavALA manuSya-tiryane parabhavanuM kSAyopathamika samyakatva kayAMthI hoI zake ? saMtI tiryae paNa (kArmagranzikanA mata pramANe) parabhavanuM kSAyopathamika samyakatva dharAvI zakatA nathI, kemake kSApazamika samyakatvane sAthe laI koI paNa (deva, manuSya, tiryaMca yA nAraka ) tiryaMcagatimAM Avato nathI. karmacazvikanA siddhAnta pramANe mAnika devatAo ane saMkhyaya varSAyuSyavALA saMsI manuSyoe beja vargamAM para-bhavanuM kSApazamika samyakatva saMbhave che; kemake manuSya samyaktayukta karIne jyAre vaimAnika deva thAya, tyAre te devane te para-bhavanuM samyakatva che. tevI ja rIte deva samyakatvayukta marIne manuSya thAya, tyAre te manuSyane te para-bhavanuM samyakatva che. - kSAyika samyakatva manuSya sivAya anya koI gatimAM sva-bhavanuM hetuM nathI. traNa narakabhUminA jevo ane vaimAnika devone kSAyika samyakatva para-bhavanuM samajavuM. asaMkhya varSAyuSyavALA manuSyo ane tiryone paNa para-bhavanuMja kSAyika samyakatva hoya che. saMkhyayavarSAyuSyavALA (saMkSI) manuSyane sva-bhavanuM ane parabhavanuM ema baMne prakAre kSAyika samyaka hoya che. je manuSya vartamAnabhavamAM kSAyika samyakavi prApta , tenuM te sva-bhavanuM che ane pUrvabhavathI lAvelA manuSyanuM te parabhavanuM che. chellI cAra narakavALAo, saMkhyayavayuSyavALA tiryo ane bhavanapati, vyanta-jyotiSa devatAone kSAyika samyakatva hotuM nathI. A kSAyika samyakatva prApta thayA pahelAM je AgAmI bhavanuM AyuSya baMdhAyuM hoya, toja te kSAyikasamyakatvavALAne baMdhAyelA AyuSyavALI varSonA AyuSyavALA kahevAtA nathI. "pUrva" e jainapAribhASika zabda che. 84 lAkhane 84 lAkhe guNavAthI eka pUrva thAya che. evA karoDa pUrvenA AyuSyathI vadhAre AyuSya dharAvanArA manuSya-tiya asaMkhyayavarSAyuSyavALA kahevAya che. ( juo lekaprakAza, 29 me sarga. ). 49OM

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adhyAtmatattvAlaka trIjuMgatimAM javuM paDe che, nahi te kSAyikasamyakatvavALe teja bhavamAM muktine ja prApta kare che. traNa naraka, vaimAnikadevagati ane asaMkhya varSAyuSyavALI manuSya-tiryaMcagati, emAMnuM koI AyuSya baMdhAyuM hoya, te tyAra pachI kSAyikasamyakatva prApta thavA chatAM paNa te gatimAM tene javuM ja joIe. samyakatva prApta thayA pachI saMsArabhramaNakALa vadhumAM vadhu aDadhe pugalaparAvatta bAkI rahe che, e ApaNe bIjA prakaraNamAM joI gayA chIe, te Apazamika ane kSApazamikane AzrIne samajavuM. kSAyika samyava jene je bhavamAM prApta thayuM, te, prAya: te bhavathI trIje bhave, aDDA cothe bhave muktine prApta kare che. ahIM + prAya: kahevAne hetu e che ke keTalAka kSAyikasamyakatvavaMta pAMcame bhave paNa mukti prApta kare che. A saMbaMdhamAM yazovijayopAdhyAye karmaprakRtinI aMdara kRSNavAsudeva ane duSNasahasUrinAM udAharaNa ApyAM che. duSpasahasUri pUrvabhavayakSAthikasamyakatvayukta pAMcamA ArAnA cheDe thavAnA che. A uparathI samajI zakAya che ke devalokamAMthI AvanAra duSNasahasUrie kyAre kSAyika samyakatva upAmyuM hatuM. develekamAM te te utpanna karI zakAya nahi, tyAre devalokabhavanA pUrve manuSyabhavamAM te utpanna kareluM hovuM joIe, ema arthAta siddha thAya che. have te ( duSpasahasUri ) mahAtmA A pAMcamA ArAmAM kALadharma pAmIne svargamAM, ane tyAMthI manuSya thaI mukti pAmanAra hovAthI temanuM kSAyikasamyakatva pAMca bhavavALuM samajI zakAya che. ( A uparathI vartamAna pAMcamA ArAmAM kSAyikasamyakatvane sarvathA abhAva siddha thatuM nathI. ) kRSNavAsudevanA saMbaMdhamAM vasudevahiMDI tathA haimanemicaritanI+ * traNa palyopamanI utkRSTaAyuSyasthitivALI manuSya-tiryaMca gatimAM samyagdaSTivALo na jAya. juo prajJApanA sUtranuM pAMcamuM pada. * 3ramI gAthAnI vRttimAM, 191 mA pRSTha. + AThamuM parva, agyArame sarga, zleka-51, para. 496

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prakaraNuM. ] SPIRITUAL LIGHT. aMdara pAMca bhavo batAvyA che. kRSNavAsudevanA bhavathI laIne pAMcame bhave teo mukti prApta karaze, ema tyAM jaNAvyuM che. A uparathI temanuM kSAyikasabhyatva pAMca bhavavALuM siddha thAya che. samyakatvanI prApti mATe yathApravRttikaraNa, apUrvakaraNa ane anivRttikaraNa ema je tripuTIne krama bIjA prakaraNanA antabhAgamAM ApaNe joI AvyA chIe, te anya yogione paNa prakArAntarathI maMjUra che. mANAcAryanuM sUtra che ke pravRtti-gharAma-3yASS--tamarame: vArmona: " arthAta-pravRtti, parAkrama, jaya, Ananda ane RtaMbhara eTalA bhede karmaveganA che. ahIM "pravRtti" e chelluM yathApravRttikaraNa, parAkrama" e apUrva karaNa, "jaya " e pratibandhAbhAvarUpa anivRttikaraNa, "Ananda" e samyagdarzanane lAbha ane "RtaMbhara " e samyagdarzanapUrvaka devatApUjanAdivyApAra samaja. astu. caturthaguNasthAna vagere samya guNasthAnanI zarUAta A pAMcamI dRSTithI thAya che. A daSTi prApta thatAM caturthaguNasthAna te prApta thaI ja jAya che, kintu vrata-niyamamAM gya rIte sthira thatAM A dRSTivALo ethI AgaLanA guNasthAnamAM prApta thayeluM hoya che. - prathama dRSTivALAne paNa ahiMsA vagere yama hovAnuM jyAre batAvyuM che, te pachI kevalasamyakatvadhArI caturtha guNasthAnavALAne te te sutarAM hovA ja joIe. paraMtu je sAdhAraNa prakAre prathama dRSTivALAne ahiMsA Adi yame prApta hoya che, tenA karatAM ucca koTIe caturthaguNasthAnakavALAne te prApta hoya che. Ama chatAM paNa caturthaguNasthAnavALe dezavirati " na kahI zakAya. enAM kAraNe zAstradaSTie aneka rIte che, paNa ahIM eTaluM ja dhyAnamAM rAkhavuM joIe ke zAstroktavidhi anusAra yathArtha rIte vrata-niyamo pALavAmAM Ave, teja dezavirati nAmaka paMcamaguNasthAnamAM praveza karI zakAya che. 497

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adhyAtmatattvAleAka. [ trIjo A pAMcamI dRSTimAM vanArAone traNa vibhAgeAmAM vibhakata karI zakAya che caturtha guNasthAnI, paMcamaguNasthAnI ane SaguNasthAnI. AmAM prathamanA e zrAvakA kahevAya che ane chellA muni kahevAya che. have ApaNe ahiMsA Adi pAMca yamA, je samyagnAnapUrvIka che, tene e vibhAgeAmAM vibhakata karIzuM. eka sAdhuone yAgya ane dvitIya zrAvakAne ( gRhasthAne ) yeAgya. sAdhuone yAgya yameA utkRSTa hAvAthI mahAvrata kahevAya che, jyAre gRhasthAne cAgya yamA laghuparimANavALA hAvAthI aNuvrata kahevAya che. A aNuvratA uparAMta gRhasthAne mATe jainazAstrakAro traNa guNavratA ane cAra zikSAtratA batAve che. A uparathI pAMca aNuvratA sAthe e guNavratA ane zikSAtratAne meLavatAM khAra trA ArAdhavAnuM gRhasthadhamamAM siddha thAya che. gRhasthanA dvAdazatarUpa dharmanuM mULa samyakatva che. samyakatva zI vastu che ? e bAbata dvitIya prakaraNanA antabhAgamAM joi AvyA chIe, ane tyAMthI e samajI AvyA chIe ke deva, gurU ane dharma e traNa tattvAne yathArtha rIte oLakhI te upara dRDha zraddA rAkhavI e samyakatva che. A samyakatva prathama prApta karyAM pachI dvAdazatratanA mArga upara AreANa karAya che. gRhasthanAM khAra tratAmAM prathama pAMca aNuvratAne lagAra vizeSa rIte joI jaIe. 1 sthUla prANAtipAtaviramaNa, arthAt sthUlahiMsAnA tyAga, sarvathA keAI jIvane mArA nahi, evuM vikaTa vrata gRhasthAthI na pALI zakAya e dekhItu che. e mATe enA adhikAra pramANe sthUla ( meTI ) hiMsA nahi karavAnuM vrata batAvavAmAM AvyuM che. trasa ane sthAvara e e prakAranA jIvA pAchaLa ApaNe joi gayA chIe* temAM sthAvara ( pRthvI, jala vagere ) jIvAnI hiMsAthI sarvathA khacavAnu asaMbhavita hAvAthI trasa ( hAle cAle evA eindriya Adi ) chavAnI hiMsA na karavAnuM * prathama prakaraNanA caudamA zlokanI vyAkhyAmAM. 498

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prakaraNa. ] SPIRITUAL LIGHT. vrata gRhasthoe svIkAravAnuM che. AnI aMdara be apavAda che. eka te aparAdhI-gunehagArane mAphI bakSavAnuM na banI zakatuM hoya, tyAre A vratanuM baMdhana nathI, e, ane ghara, khetara, pAdara vagerenA AraMbhasamAraMbhamAM trasa jIvonI paNa hiMsA thavA chatAM A vratane bAdhA AvatI nathI, e. A uparathI-"niraparAdhI trasa jIvone saMkalpathI (buddhipUrvakajANI joIne ) na haNavA " e prathama vratane nika" che.* A vratamAM sthAvara jIvonI hiMsAne aTakAva nahi hovA chatAM paNa banatAM sudhI tenI vyartha hiMsA na thAya, e tarapha khyAla rAkhavAno che. e sivAya aparAdhInA saMbandhamAM paNa vicAradaSTi rAkhavAnI che. sApaviMchInA karaDavAthI tene aparAdhI samajI levA ane tene mAravAnI ceSTA karavI e bahu geravyAjabI che. hRdayamAM dayAnI lAgaNI pUrI rahevI ja joIe, ane sarvatra vivekadRSTithI lAbha-lAbhanA vicArapUrvaka pravRtti karavI joIe. eja gRhasthajIvanane zRMgAra che. +davuM, pADavuM saLagALavuM vagere vyApAra. * " vazitvA vRdva hiMsA 4 sudhI nirAgastrasajantUnAM hiMsAM saGkalpatastyajet " // 1 // ( hemacandrAcAryakRta yogazAstra, dvitIya prakAza. ) te ahIM e dhyAnamAM rAkhavuM joIe ke-jainene dayAsaMbadhI upadeza duniyAne bAyele banAvanAra nathI, kintu jagatane vivekano mArga zikhavanAra che. vyartha mArAmArI-kApAkApI karavAmAM potAnI zaktino durUpayoga karavo, e tAmasika krUratA che. ethI dezanI pAyamAlI thavA sivAya bIjuM kazuM pariNAma AvatuM nathI. bAkI te sAtvikAryavALA aneka purAtana ane itihAsaprasiddha jaina rAjA mahArAjAoe ( jeo mahAna zrAvaka tarIke gavAyAM che ) ghaNAM yudhdha kheDyAM che; ane evI rIte rAjAo ane gRhasthone pitAnI nIti-rIti pramANe vartavAmAM jaina daSTie aTakAve cheja nahi. sarva prakAre ahiMsA pALavAnuM mahAvata sAdhuone mATe che. gRha 499

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adhyAtmatavAloka, [ trIjuM eka vAta A prasaMge jaNAvI devI joIe ke gRhasthAoukALeluM pANI pIvAnuM na banI zake te-kapaDAthI gALIne pANI pIvAnuM lakSyamAM rAkhavuM ghaTe che. A viSayamAM sarva vidvAnane ekaja mata che. " vapUta karuM vivet "-"vastrathI gaLeluM zuddha jaLa pIvuM,"e manunuM vAkaya paNa prasiddha che. uttaramImAMsAmAM paNa kahyuM che ke - " SaTtriMzadaMgulAyAmaM viMzatyaMgulavistRtam / dRDhaM galanakaM kuryAd bhUyo jIvAn vizodhayet " arthAta - chatrIza AMgaLa lAMbuM ane viza AMgaLa vistAravALuM gaLaNuM (pANI gaLavAnuM kapaDuM) rAkhavuM ane ethI gaLeluM pANI vAparavuM.' A zlokamAM-mUya nIvAr virodha " e vAkya tarapha dhyAna ApavAnI agatya che. e vAkyane artha e che ke-"pachI jenuM parizepana karavuM" arthAta je kapaDAthI pANI gaLyuM, te kapaDAmAM AvelA sthane dharma sAdhuonA dharmathI ghaNe nyAre ane bahu mUke che. gRhasthanuM ahiMsAvrata sAdhuonI ahiMsAnA soLamA bhAge batAvavAmAM AvyuM che, e uparanA lekhathI jANI AvyA chIe. A uparathI gRhasthanA dhArmika niyamomAM keTalI chUTa rAkhavAmAM AvI hovI joIe, e vAta sahaja samajI zakAya che. niraparAdhIne dabAvavuM, e saMsArane koI paNa sabhya kabUla karaze nahi, ane yogyatA pramANe aparAdhInI sahAme thavuM, e gRhasthanI lAInane duniyAnuM kaI dharmazAstra aTakAvaze nahi. mAnasazAstranAM to nahi samajanAra dharmanAM to samajI zakatA nathI. ane ethI enuM jIvana bahu chinnabhinna dazAmAM mUkAya che. lAgaNInA kaThAmAM dayA bhAva bharele rahevAmAMja manuSyanuM manuSyatva samA che. jagatanuM kalyANa udAra hRdayanA mahApurUSothI ja thaI zake che. dayAthI vegaLA rahelA TUMkI dRSTinA svArtha priya lekeno paga je jamAnAmAM majabUta hoya che, te jamAnAmAM prajAne je trAsa bhogavavo paDe che, te hindustAnanA prAcIna itihAsane jANanArAothI gupta nathI. 500

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prakaraNa ] SPIRITUAL LIGHT, jatuo pAchA emanA ema te kapaDAmAM ja rahe che te marI jAya, e dekhItuM che. ane e hiMsAne dharmAbhilASI mANasa AMkhathI jatI kare nahi. mATe te paDAne saMkhAre ( pANImAM AvelA jatuo ) pAcho pANImAM ja pahoMcADI devo joIe. arthAta te saMkhAre ceDA pANImAM nAMkhI te pANI jyAMthI ( je kuvA-taLAvamAMthI ) lAvyA hoya, temAM meLavI devuM. A vAta jenenAja gharanI nathI, kintu pramANa apAyelA cAluja ( uttaramImAMsA ) granthanA priyanta miSTatAne kUtarA: kSArAtmavAda | kSAratoyena tu pare na kuryAt saMkaraM tataH " // A zlokathI paNa batAvavAmAM AvyuM che ke -" khArA pANInA pirA mIThA pANImAM ane mIThA pANInA pirA khArA pANImAM AvavAthI marI jAya che, mATe eka bIjA jalAzayanuM vicitra svabhAvanuM pANI gaLyA vagaranuM seLabheLa na karavuM." - A sivAya mahAbhAratamAM paNa kahyuM che ke viMzatyaMgulamAnaMtu triMzadaMgulamAyatam / ___ tadvastraM dviguNIkRtya gAlayitvA pivejalam // - tasmin va sthitAnuM jJAvAnuM sthAnamaH | .. evaM kRtvA pibet toyaM sa yAti paramAM gatim " // A "viza AMgaLa pahoLuM ane trIza AgaLa lAMbu vastra laI tene bevaDuM karI tenAthI gaLIne pANI pIvuM, ane te vastramAM AvelA jIvone jaLamAM (kuvA vageremAM ) nAMkhavA. evI rIte pANI pInAra (gaLyA vagara pANI pInAranI apekSAe ) sArI gati pAme che. A sivAya viSNupurANa vagere bIjA paNa aneka granthamAM pANI gaLIne pIvAnuM kahevAmAM AvyuM che. paheluM aNuvrata joyuM. have- 2 sthalamRSAvAdaviramaNa-sthUla mRSAvAdane parityAga. sarvathAsUma paNa asatya nahi balavAnI Teka nahi rAkhI zakanAra gRhasthane skUla asatyane tyAga karavAnuM A bIjA vratamAM prApta thAya che. vizALa OM01

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adhyAtmatavAleka, [ triIAdi prasaMge vara-kanyAnA saMbaMdhamAM, jAnavaranA saMbaMdhamAM, khetara-pAdaranA saMbadhamAM ane evA ja bIjAM moTAM asatya nahi bolavAnuM, temaja pArakI thApaNa nahi oLavavAnuM, beTI sAkSI nahi pUravAnuM ane beTa lekha nahi karavAnuM A vrata che. * - 3 sthUla adattAdAnaviramaNa-sthUla corIne tyAga. sarvathA sUkSma paNa corIthI bacavAnuM azakya samajanAra gRhasthone A trIjA vratamAM sthUla cerIne parityAga karavAno hoya che. khAtara pADavuM, tALuM teDI laI javuM, gAMTha kApavI, dANacorI karavI, ochuM devuM vadhAre levuM, temaja rAjA daMDe ane prajAnI dRSTie apamAnapAtra thavAya, evI cerI nahi karavAnuM A vrata che. keInuM rastAmAM paDI gayeluM dravya uThAvI levuM, kAInA dATelA dhanane upADI levuM, keInI thApaNane gaTa karI javI, e badhAne A vratamAM sArI peThe tyAga karAya che. 4 sthala maithunaviramaNa-parastrIne tyAga karavo e A vratane artha che. vezyA, vidhavA ane kumArInI saMgatane tyAga A vratamAM AvI jAya che.? 5 parigraha parimANu IcchA aparimita che. tene niyamamAM rAkhavI, e A vatano artha che. dhana, dhAnya, sonuM, rUpuM, ghara, khetara, pazu vagere tamAma milakatane pitAnI IcchA pramANe niyama rAkhavo. niyamathI vadhAre kamANI thAya te te dharmanA kSetramAM kharcavI. IcchAnuM + "vacA joma cAsAvara tathA ! kUTasAkSyaM ca paJceti sthUlAsatyAnyakottayan " // -hemacaMdra, gazAstra, * 1 " vasitaM vistRtaM naSTa sthita sthAtimatinA 3 nArIta urva varIye kavati sudhIH " 1 - hemacaMdra, yogazAstra ( 2 soDhavariSTha yAtrA sudhI! mavat svAtaMtu choDavAn vA vivat " rU . -hemacaMdra, gamArA, 602

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prakaraNa.] SPIRITUAL LIGHT. parimANa nahi karavAthI lAbhanuM dabANa vadhu thAya che, ane ethI AtmA adhogatimAM cAlyo jAya che. A mATe A vratanI AvazyakatA che. ' : A pAMca aNuvrate pachI traNa guNavato Ave che. divrata, bhegopagaparimANa ane anarthadaMDavirati. 1 divrata, uttara, dakSiNa, pUrva, pazcima vagere dizAo tarapha javA AvavAne niyama karavo e A vratano artha che. lebhavRttio vadhatI jatI aTakAvavA A vratanuM nirmANa karavAmAM AvyuM che. eTaluM ja nahi paNa A vratanA baMdhanathI phaLasiddhi spaSTa che ke-niyamabaddha hadanI bahAranA pradezamAM rahetA jIvonI hiMsAne prasaMga raheto nathI. tyAM rahela kanyA Adine mATe asatyano, sAkSI pUravAne temaja nyAsApahArane saMbhava raheto nathI. tyAM rahela vastunI cerIthI paNa dUra rahevAya che. tyAMnI strIonA samAgamathI paNa bacAya che. tyAMnA vaibhavanI upekSA pUrato saMtoSa paNa rahe che. e rIte sarva vratonA piSaka tarIke A vratanI agatya spaSTa samajI zakAya che. * 2 bhegepagaparimANu, eka vAra bhegamAM AvatA padArtho bhega kahevAya che. jevA ke-anAja, pANI vagere. vAraMvAra upabhegamAM AvatA vastra vagere padArtho upabhega kahevAya che. AnuM parimANu karavuMIcchAnusAra niraMtara niyama rAkhavo, e A vratane artha che. A vratathI tRSNa--lupatA upara kevuM dabANa thAya che, e A vratane anubhava karavAthI mAlUma paDI zake che. zAMtinA mArgamAM AgaLa vadhavAnI 1 " santoSavazvAsamArksa TurvavALamAM matvA mUrchAphalaM kuryAt parigrahaniyantraNam " // - hemacandra, yegazAstra. + " tarApa to catra sImA na thase . * - hayAtaM vivirati riti vrathamaM tat guNavratama" . - hemacandra, yogazAstra. * "moLopameLoH saMdhyA rAjA catra viyate | bhogopabhogamAnaM tad dvaitIyIkaM guNavratam " // -hemacandra yogazAstra, 603

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adhyAtmatatvolaka, trIlAlasAnA pariNAme Avo tyAga-mArga grahaNa karAya che, e mATe jemAM aneka jIvane saMhAra thavAno saMbhava hoya tevA pApamaya vepAre paNa A vratamAM vajI devAya che. ane e sivAya madha, mAMsa, kaMdamULa vagere abhakSya cIjo khAvAnuM paNa A vratamAM niSiddha che. magha, mAMsanuM abhakSyatva te suspaSTa che. paraMtu e sivAya kaMdamULa paNa bhakSaNa karavA yogya nathI. A vAtane jainazAstrakAreja nahi, paraMtu hiMdudharmazAstrakAra paNa pratipAdana kare che. juo ! manusmRtine pAMcamo adhyAya. tyAM pAMcamA ane ogaNIsamA zlokamAM-"jhazuf pjJanuM naiva groDu" + + + vagere zabdothI zaNa, gAjara, DuMgaLI vagere abhakSya cIjo khAvAnI manAI karavAmAM AvI che. A padArtho tAmasa svabhAvane puSTi ApanArA che. zivapurANa, itihAsapurANa vagere mAM paNa e padArtho bhakSaNane agya batAvyA che. A sivAya koLa (aDada, maga, caNA vagere) nI sAthe kAcuM gerasa (dUdha, dahIM chAza) khAvuM te paNa abhakSyabhakSaNa che. A vAtane padmapurANanA nIcenA brekathI paNa puSTi maLe che- " gorasaM mASamadhye tu mudgAdike tathaiva ca / ___ bhakSayet tad bhavennUnaM mAMsatulyaM yudhiSThira !" // " arthAta "aDada, maga vagerenI sAthe (kAcuM ) gerasa khAvuM te he yudhiSThira ! mAMsa khAvA barAbara che." e sivAya madhu (madha) nuM bhakSaNa paNa varjita che. A vAtane mahAbhArata vagere hindudharmagraMthakAre paNa Teke Ape che. rAtribhojana paNa abhakSya che. A vAtane mAnya rAkhavA mATe bIja pramANe zedhavA pahelAM ApaNe svAnubhavathI vicAra kare joIe saMdhyA paDavAnI sAthe aneka jaththAbaMdha sUkSma jIvo uDavA mAMDe che. rAtre dIvAnI hAme bezumAra ja pharatA jovAya che. ughADA rAkhelA dIvAnA pAtramAM puSkaLa jIvaDAM paDelAM dekhAya che, ane e sivAya ApaNA zarIra upara paNa rAtri paDatAMnI sAthe aneka jIvo besavA mAMDe che; AvI sthitimAM bhejana upara paNa jIvo avazya besatA hovA joIe, e $04.

Page #659
prakaraNa ] SPIRITUAL LIGH'r. khullI vAta che. AthI bhojananI sAthe jIvaDAne paNa bhakSaNa karI javAnuM pApa rAtribhojana karanArane cokhkhI rIte lAgatuM jaNAya che. keTalAMka jherI jIvaDAM bhejananI sAthe peTamAM AvatAM rogane utpanna karanAra thAya che. keTalAka jherIlA jIvonI asara turata nahi thatAM lAMbe kALe paNa thAya che. bhojanamAM ja AvI hoya te ja dara pedA thAya che. kaLIye AvavAthI koDha utpanna thAya che. kIDI AvavAthI buddhi haNAya che. lAkaDAne kakaDo AvI gayo hoya te gaLAmAM pIDA bhogavavI paDe che. mAkhI AvavAthI vamana thAya che. ane koI jherI prANI khAvAmAM AvI gayuM hoya te akAla mRtyunA paMjAmAM sapaDAvuM paDe che. sAyaMkAle ( sUryanA asta thavA pahelAM ) kareluM bhojana, rAtre suI javAnA vakhata sudhImAM ghaNuM kharuM jaTharAgninI vAlA upara caDhI javAthI nidrAmAM tenI mAThI asara thatI nathI. tethI ulaTI rIte vartavAmAM-rAtre khAIne thoDIvAramAM suI javAthI, haraphara karavAnuM na banavAne lIdhe peTamAM taratanuM bhareluM anna nidrAmAM ghaNI vakhate gaMbhIra bImArI utpanna kare che. bhojana karyA pachI thoDuM thoDuM pANI pIvAne DaoNkaTarI niyama che. A niyama, rAtrie jamavAthI joItA pramANamAM pANI pIvAne vakhata nahi maLavAne lIdhe sacavAI zake nahi; ane ethI ajIrNa pedA thAya che. "ajIrNa sarva rogonuM mULa che" e vAta "komezA r:" e vAkyathI jagajAhera che. A badhI anubhavasiddha bAbate uparathI-hiMsAnA pApanI daSTine bAju upara mUkatAM ArogyanI dRSTie paNa-rAtrie bhajana karavuM geravyAjabI Thare che. A saMbaMdhamAM lagAra dharmazAstra tarapha uDatI najarathI joI laIe. hindudharmazAstramAM " mArkaNDa" muninuM nAma jANItuM che. teone abhiprAya-rAtrie khAvuM te mAMsabhakSaNanI barAbara ane rAtrie pAna karavuM te rUdhira pIvA barAbara che. te arthane ka A che- " astaM gate divAnAthe Apo rudhiramucyate / anaM mAMsasamaM proktaM mArkaNDena mhrssinnaa"|| 508

Page #660
adhyAtmatattvAlaka, [ trIjuMkUrmapurANamAM paNa kahyuM che ke - " na druhyet sarvabhUtAni nirdvando nirbhayo bhavet / / na naktaM caivamaznIyAd rAtrau dhyAnaparo bhavet " // (27 mo adhyAya pU. 645 ) sarva prANio upara harahita ane nirja tathA nirbhaya rahevAnI sAthe rAtrie bhojana nahi karatAM dhyAnamAM tatpara rahe." . " Aditye darzayitvA'nnaM bhuJjIta prAGmukho naraH" / e paNa teja purANanA 653 mA pRSThanuM vAkya che. ene artha e che ke-"sUryanI hayAtImAM gurU ke vaDIlane anna batAvI pUrva dizA tarapha bhojana kare." AvI rIte anya purANa ane anya granthamAM paNa rAtribhojanane niSedha karanArAM ghaNAM vAkyo maLI Ave che. yudhiSThirane saMbodhana karI tyAM sudhI kahevAmAM AvyuM che ke-gRhastha ke sAdhu, keIe rAtre pANI paNa pIvuM na joIe. te ka A che - " nodakamapi pAtavyaM rAtrAvatra yudhiSThira ! / tapasvinAM vizeSeNa gRhiNAM ca vivekinAm " // A lekamAM tapasvio ( sAdhu-saMnyAsio ) ne mATe rAtrie pANI paNa pIvAne bhAra daIne niSedha karyo che. e uparAMta gRhasthane paNa e bandhanathI jatA karyA nathI. A vratane nahi pAlanArA gRhasthane paNa avivekI batAvyA che. purANamAM "pradoSavata" "nakatavrata" batAvyA uparathI keTalAke rAtribhojana tarapha lalacAya che. paraMtu AthI rAtribhojananA niSedhanA ke apramANa Thare, e vAta yAda rAkhavI joIe. pUrvAparano virodha na Ave, tema zAstranAM vAkya vicAravAM joIe. " ghoSo rajanIkuma e vAkyathI sUryanA asta thayA pahelAnI be ghaDI jeTalA vakhatane rAtrinuM mukha samajavAmAM ane te ja vakhatane pradoSakALa samajavAmAM rAtribhojananA niSedhaka glaeNkenI sAthe virodha raheze nahi. "nakata" 606

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prakaraNa: ] SPIRITUAL LIGHT. zabdanA mukhya artha ! jo ke rAtri che, tathApi zAstrakAra ane vyAkhyAkAra, rAtribhAjananA niSedhanAM aneka pramANabhUta vAkya sAthe khAdha na Ave--saMgati thAya e mATe * nakata ' zabdathI sUryanI astadazA pahelAMnI e ghaDIne vakhata levAnuM batAve che. 1 ' jevI rIte ke 66 66 divasasyASTame bhAge mandIbhUte divAkare / etad naktaM vijAnIyAd na naktaM nizi bhojanam " // muhUttanaM dinaM naktaM pravadanti manISiNaH / nakSatra darzanAnnaktaM nAhaM manye gaNAdhipa ! 11 1 zabdane mukhya artha levAmAM virAdha jaNAtA hAya, te gANu : amadAvAda ' mAM rahe tema, amadAvAdanI thAya huM amadAvAda rahuM nahi, ema ' zaktithI ( lakSaNAthI ) dhaTatA artha levAya che. khAsa nArA, jema khAle che ke huM amadAvAda rahu chuM. pAsenA nAnA gAmaDAmAM rahenArA paNa khele che ke hyu, " ekaja jAtanAM A be vAkyAnA ekaja artha pAmara paNa samajI zake che. ekaja artha levAmAM Ave to kharI vAta uDI jAya. mATe kAi sthaLe * amadAvAda' zabdathI khAsa amadAvAda zahera samajavAnuM hAya che ane kAi sthaLe ' amadAvAda ' zabdathI 'amadAvAda' zahera samajavAmAM vAMdhA AvatA hoya te amadAvAdanI pAsenuM gAmaDu samajavuM paDe che. AvI rIte mukhya--gANu aneA vyavahAra lAkamAM paNa anubhavAya che. A uparathI e siddha thAya che ke mukhya ane kahenAra zabdathI mukhya arthanA samIpanI vastu paNa prakaraNAnusAra samajavAmAM vAMdheA rahetA nathI. A nIti pramANe prakRtamAM paNa ' nata " zabdathI mukhya arthe rAtri jyAM na dhaTatI hoya tyAM rAtrine samIpa bhAga arthAt sUryanI astadazA pahelAMnI e ghaDI jeTalA vakhata levAmAM kAi jAtane vAMdhA nathI. nakta " zabdathI mukhya artha rAtri levAmAM rAtribhojananA niSedhanAM aneka pramANAne vAMdhA uThAvanAra joIe chIe. mATeja pUrvokta gANu artha levAnI jarUra paDI che. jyAM jyAM gANu artha levAya che, tyAM badhe mukhya artha levAmAM bAdhA heAvAnuM kAraNu samajavu, : 507 "" ** : .

Page #662
adhyAtmatattvAlAka. [ trIjAM arthAt--divasanA AmA bhAgane athavA sUryanI astadazA * . nakta kahevAmAM Ave che. ataeva ' pahelAMnI e ghaDInA vakhatane rAtrie khAvuM e '* naktatrata jIne uddezIne kaheluM khAsa lakSyamAM rAkhavA jevuM che ke-jyAre nakSatre te artha nathI. khIjA zlAkamAM gaNeza * dekhAya, te vakhatane huM nakta ' mAnateA nathI. vaLI-- " gammoTarune nAztrAntaravimaLyuo | ganAte tu mukhtAnA baddA! mAno: pusevA: ? " // " ye rAtrau sarvadA''hAraM varjayanti sumedhasaH / teSAM pakSopavAsasya phalaM mAsena jAyate " // 66 mRte svajanamAtre'pi sUtakaM jAyate kila / astaMgate divAnAthe bhojanaM kriyate katham ? 33 11 * je sUnA bhakatA, jyAre sUrya maDala medhapaTalathI AcchAdita thAya che, tyAre bhAjana karatA nathI; teja sUryanA bhatA sUryanI ata dazAmAM paNa bhAjana kare e kevuM Azcaya ? jeo hamezAM rAtribhAjanathI virata che, te pratidina rAtrinA aDadhA divasanA upavAsI banavAthI eka mahInAmAM para upavAsanuM phaLa meLave che. svajanamAtranA ( svakuTuMbamAMthI kAinA ) maravAthI paNa sUtaka Ave che, eTale te dazAmAM kAi bhAjana karatuM nathI, tA divasanA nAtha sUrya asta thayA pachI tA bhAjana karAyaja kema ?. ' vaLI " devaistu bhuktaM pUrvAhNe madhyAhne RSibhistathA / aparAhUNe ca pitRbhiH sAyAhUne daityadAnavaiH "sadhdhAyAM cakSakSomi: saddA muttuM kUdde ! [ sarvavelAmatikramya rAtrau bhuktamabhojanam " // ,, A e zleAkeAthI yudhiSThirane kahevAmAM AvyuM che ke huM yudhiSThira ! devatAe divasanA pUrva bhAgamAM, RSio madhyA kAlamAM, pitRleAkeA khapeAra pachInA vakhatamAM, daitya-dAnavA sAyaMkAle ane yakSa-rAkSasA 508

Page #663
prakaraNa. ] SPIRITUAL LIGHT. sadhyA vakhate bhojana kare che. paraMtu e badho vakhata choDI rAtre je bhajana karavuM che, te duSTa bhojana che. Aja vAtanI puSTimAM rAtrie je che kAma karavAM vajita che, temAM rAtribhejana paNa khAsa bhAra daIne gaNavAmAM AvyuM che, ane te A zleka che- " navASatirnara nA na thAt tAnamAM ' . dAnaM vA vihitaM rAtrau bhojanaM tu vizeSataH" // arthAt Ahuti, snAna, zrAddha, devapUjana, dAna ane vizeSa karIne bhejana rAtre na karavuM joIe. A viSayamAM "Ayurveda" ne paNa eja mudrAlekha che ke" hRnnaabhipdmsNkocshcnnddrocirpaaytH|| bate na ja moDyuM sUkSmaLavAnA"i -sUryanA asta thayA pachI hadayakamala ane nAbhikamala e baMne saMkecAI jAya che, ethI, ane sUkSmajIvonuM paNa bhojananI sAthe bhakSaNa - thaI jatuM hovAthI rAtrie bhajana karavuM nahi. e rIte bhakSyAbhaDhya saMbadhI rItasara khyAla rAkhI tadanusAra vartana rAkhavAnuM A vratamAM samajavuM. 3. anarthadaMDaviramaNa. vagara prajane daMDAvuM-karmathI baMdhAvuM, e anarthadaMDa che. enAthI haDavuM e A vratane artha che. phegaTa kharAba dhyAna na karavuM, vyartha pApane upadeza ne Apo ane nirarthaka bIjAne hiMsaka upakaraNe na devAM e A vratanuM pAlana che. e sivAya khelatamAzA jovA, gappAM-sappAM mAravAM, ThaThThA-mazkarInI moja uDAvavI e badhuM pramAdAcaraNa paNa A vratanI aMdara yathAzakita cheDavuM joIe che.* x " mA raudramAdadhyAna vAparvoparitA hiMsopakAridAnaM ca pramAdAcaraNaM tathA " // " zarIrAdyarthadaNDasya pratipakSatayA sthitaH / / yoganarthakatarAskRtIyaM tu sutratam" | 2 | : -gazAma, hemacandra, 509

Page #664
adhyAtmatavAlAka, [ trIja traNa guNavratA joyAM. tyAra pachI cAra zikSAtratA Ave che-sAmAcika, dezAvakAzika, pASadha ane thisa MvibhAga, 1. sAmAyika. rAga-dveSarahita zAntasthitimAM kheDI arthAt 48 miniTa sudhI eka Asane rahevuM, enuM nAma sAmAyika che. teTalA vakhatamAM AtmatattvanI vicAraNA, vairAgyazAstranuM parizIlana athavA paramAtmAnuM dhyAna karavAnuM che. 2 dezAvakAzikA chaThThA vratamAM grahaNa karela dizAnA lAMbA niyamatA eka divasa athavA amuka TAima sudhI saMkSepa karavA, evIja rIte khIjA vratAmAM rahelI chUTane sakSepa karavA e A vrataneA a che. + 3 pASadhavata dharmane poSaNa karanAra hovAthI pASadha kahevAya che. upavAsa Adi tapa karI cAra ke A paheAra panta sAdhunI peThe dharmakriyAmAM ArUDha rahevuM, e pASadhavrata che. A pASadhamAM pApavALA ( sAMsArikalAkika ) vyApArAnA tyAga, aMganI tailama naAdithI zuzrUSAne tyAga ane brahmacarya pUrvaka dhakriyA tathA zubhacintana athavA zAstravAMcana karavAmAM Ave che. 4 atithisavibhAga. AtmAnI unnati meLavavA jeoe gRhasthAzramanA tyAga kIdhA che, evA mumukSu-atithi-muni~mahAtmAone anna, pANI, vastra vagere, je tenA mAga mAM badhA na nAMkhe, kintu teonA saMyamane ` upakAra karanAra thAya, evI cIjonuM dAna karavu ane * " tyaktArttaraudradhyAnasya tyaktasAvadyakarmaNaH / .. muhUrta samatA yA tAM viduH sAmAyikatratam // ----hemacandra, yAgazAstra. * " vistRte rimALa yak tasya saMkSepaLuM punaH / dine rAtrau ca dezAvakA zikavratamucyate " // . --hemacandra, yAgazAstra, catuparvyA caturthAdikuvyApAra niSedhanam / brahmacaryakriyAsnAnAdityAgaH poSadhavratam " // 510 ~hemacandra, yogazAstra,

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prakaraNa ] SPIRITUAL LIGHT. rahevAne sthAna ApavuM, e A vratane artha che. + sAdhu-saMta sivAya uttama guNanA pAtra evA gRhasthanI paNa pratipatti karavAne A vratamAM samAveza che. - A vratamAM pAtra, kupAtra ane apAtrane vicAra karAya che. pAtranA traNa bheda paDe che-uttama, madhyama ane jaghanya. mahAvratadhArI zAMtavRttistha munimahAtmAo uttama pAtra che, gRhastha dharmanAM tene pALavAvALA AtmonnatISNu zuddhadaSTivALA sajajane madhyama pAtra che ane virati-vatane nahi pALI zakanArA tathA chatAM te upara daDha abhirUcivALA tatvasvarUpanI yathArtha zraddhA dharAvanArA sadagRhastha jaghanya (trIje naMbare ) pAtra che. jeo avaLe raste ajJAnatapa kaSTa uThAve che, tevAo kupAtra che, ane jeo niNI chatAM sAdhu-mahAtmA athavA dharmAcAryapaNane DoLa ghAlI jagatane aMdhArA kuvAmAM nAMkhavAno prayatna kare che, tevA viSayalaMpaTa leke apAtra che. pAtromAM ApeluM dAna mekSanuM sAdhana mAnyuM che, ane kupAtra tathA tathA apAtrone supAtrabuddhithI ApeluM dAna anarthakArI che. anukaMpAnI lAgaNue dayAnI dRSTie kaI paNa-game tevA mANasane dAna ApavAmAM vAMdho nathI; e dAna anukaMpAdAna kahevAya che, ane e kalyANanuM sAdhana che. bAra vratanI TUMka vyAkhyA joI. guNavrata e kAraNathI kahevAya che ke te vratathI aNuvratane "guNa" arthAta puSTi maLe che. zikSAvrato e kAraNathI kahevAya che ke te vrato "zikSA" arthAta dharmanA abhyAsarUpa che. A bAre vrata grahaNa karavAnuM sAmartha na hoya, te. zaktianusAra jeTalAM vrata levAM heya, teTalAM laI zakAya che. samyakAvayukta eka vratathI laIne game teTalAM vrata dhAraNa karanArA purUSa zrAvaka ane strIo zrAvikA kahevAya che. (kevala samyakatvadhArI paNa "zrAvaka' che.*) . " "+ "rAne caturvidhAraNAtrAss chAvanAnAnA " " ' atithibhyo'tithisaMvibhAgavatamudIritam " // . . . -hemacandra, yegazAstra. * sarvaviratirahitatve sati samyaktvadhAritvaM zrAvakatvam / $11

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adhyAtmatattvAlaka trIjuMhave ahIM prasaMgataH gRhasthanI dinacaryA upara lagAra TuMkamAM dRSTi karI jaIe. cAra ghaDI rAtri bAkI rahe tyAre gRhastha nidrAmAMthI uThI javuM joIe. uDIne tarata parameSThi smaraNa karI potAnA svarUpane vicAra karavo joIe ke- huM koNa chuM ?, kyAMthI Avyo chuM ?, kayAM javAne ?, mAruM kartavya zuM che?" raja uMghamAMthI uThavyA bAda AvI vipAraNuM karavAthI sAdhyabindunuM smaraNa hamezAM tAjuM banyuM rahe che, ane e bahu sArI rIte kartavyaparAyaNa thaI zakAya che. mohana dArUNa humalA hAmethI bacavAne mATe AvI cintanA agatyanI che. saMsAranI upAdhinAM kAryo te hamezAM gaLe vaLagelAM che, paNa pitAnuM mULa nizAna cUkavuM na joIe. ajJa mANasa-A kAma Aje patAvI nAkhavAnuM che " "phalANuM kAma kAle karavAnuM che" "amuka kAma thaDA vakhata pachI karIza"--ema saMsAranI mAyAmAM ahaniza jhaMkhate rahI maraNane utpAta bhUlI jAya che.* Atmacintana karyA pachI sAmAyika, pratikramaNa (pApathI haThavuM te pratikramaNa, arthAta sadhyA. te prAta:kALe ane sAyaMkAle karavAmAM Ave che.) yA japa, stotra je kaMI pitAnI nityakriyA karavAnI hoya, te karavI. hamezAM niyamasara paramAtmAnA nAmano zuddharIte japa karavAthI pApane bojo halake thavAnI sAthe cittanI svacchatA meLavAya che ane durbhAgya kSINa thAya che. 1nityakriyA kayo pachI prabhumadire javuM. paramAtmAnuM darzana-pUjana karavuM. hamezAMthI darzana-pUjana karatA AvyA chatAM phaLasiddhi jovAtI nathI, tenuM kAraNa e che ke ApaNuM prabhupUjana vidhiyukta thatuM nathI. vidhirahita ane prema vagaranI kriyA game teTalA kALa sudhI karavAmAM Ave, paNa ethI ucca phaLanI AzA zI rIte rAkhI zakAya ? prabhu 'bhaktinA traNa vibhAge paDe che-smaraNabhakti, darzanabhakti ane sparzanabhakti. paramAtmAnuM mane bhavanamAM smaraNa karavuM te smaraNazakti, paramAtmAnuM darzana karyuM te darzanabhakti ane paramAtmAnI mUrtine *" kariSyAmi kariSyAmi kariSyAmIti cintayA / mariSyAmi mariSyAmi mariSyAmIti vismRtam " // 612

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prakaraNa. ] SPIRITUAL LIGHT'. sparzI karavA te spanabhakita che. A trividha bhakti kevI rIte karavI, te eka dRSTAntathI joie-- eka gRhasthanA ekanA eka chekarA paradeza gayA che. paradeza gayAne khAra varSa thayAM, tyAM sudhI paNa tenA bApane tenA bilakula samAcAra maLyA nathI. have tenA bApe uMDA niHzvAseA nAMkhI tenA maLavAnI AzA bilakula choDI dIdhI che. eka divase zene TapAlamAM eka kArDa AvyuM. kA zvetAMnI sAthe zeThanA zarIramAM vijaLI doDAdoDa karavA lAgI. e kA bIjA kAinuM nahi, parantu paradeza gayela peAtAnA putranuM hatu. kArDamAM putre potAnA kuzaLasamAcAra jaNAvyA hatA. A kArDa vAMcatAM zeThanI sDAme putranI AkRti khaDI thai gai. zeDanuM hRdaya putranI mUrtinuM darzana karavA lAgyu. sajjane ! prabhunuM smaraNa paNa AvAja prakAranuM thavuM joie, ke prabhune yAda karatAM-prabhune japa karatAM prabhunA svarUpAkAra ApaNA hRdaya hAme khaDA thai jAya; tAja te smaraNabhakti yathArtha thaI kahI zakAya. " kArDamAM chevaTe jaine ema lakhyuM hatuM ke- huM amuka divase ahIMthI nikaLIza ane amuka TAIme ApaNA gAmanA sTezane utarIza. ' putranA AvavAnA divase zeDa vakhatasara sTezana upara gayA ane pAma laine pleTaphArma upara ubhA rahI rela AvavAnI rAha jovA lAgyA. dhamakArA mAratI Trena AvI; chekarA DakhAnA bAraNAmAMthI mAMhuM bahAra kADhI potAnA pitAne zAdhI rahyo che. ane bApa paNa dareka khAnAM bAraNAM taraph najara nAkhI rahyo che. eTalAmAM bApa ane chekarAnI dRSTi bhegI thai. bApe chokarAne joye mane chokare bApane joyA. vAcaka ! A vakhate pitAnA zarIramAM premane pravAha keTalA jussAthI vahevA lAgyA haze ? putrane paNa bApa tarapha keTalA umaLakeTa uchaLavA mAMDayA haze ? bApa-beTAnI cAra AkhA maLatAM teone jema pavitra bhAvanI AnaMdamaya urmi uchaLavA lAgI, tema ApaNane paNa prabhune jotAM-prabhunI mUrtinuM darzana thatAM pavitrabhAvavALI Anandamaya urmie uchaLavI joie; AvI sthitinu prabhupratimAnuM darzana thAya tAja te uccakeATInI danati thai kahI zakAya. have chekarA relathI utarI pleTaphAma para AvyeA. AvatAMnI sAthe bApe tene bAthamAM lIdheA. ane bheTayA. A vakhate teonA hRdayamAM 513

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adhyAtmatatvAka. [ trIjuMje ucharaMgabharyo bhAva upa haze, te zabdomAM batAvI zakAya tema che khare che. Avo ucharaMgabharyo ullAsa prabhunI mUrtine sparza karatI vakhate tha joIe; tyAre ja te sparzanabhakti vAstavika athavA mahattvanI kahI zakAya. prabhupUjana jema agatyanuM che, tema gurUbhakti paNa jarUranI che. gurUnA sthAnamAM AvIne vidhisara gurUne vaMdana karavuM joIe. gurUne vaMdana karI pratyAkhyAna grahaNa karavuM. prAta:kAlanI kriyA vakhate ane prasamakSa grahaNa kareluM pratyAkhyAna punaH gurUsamakSa ( gurUnI jogavAI hoya te) grahaNa karavAnI jarUra che. pratyAkhyAnane sAde artha niyama yA pratijJA thAya che. upavAsa karavo hoya, yA eka vakhata athavA beja vakhata AhAra levo hoya, athavA bIjI rIte bhojanasaMbadhI vrata levAnuM hoya, te tene mATe manamAM karela niyama upara gurUmahArAja samakSa (temanA abhAve svamukhathI) zAstrapratipAdita sUtranA uccAraNathI sIla mAravAmAM Ave che. sAyaMkAle sUryAsta pahelAM, rAtrie AhAra -pANuM nahi karavAnA athavA kevaLa pANI pIvAnI chUTa rAkhavAnA vratane mATe paNa zAstroktasUtroccAraNathI pratyAkhyAna grahaNa karavAmAM Ave che. * keTalAke kahe che ke ApaNe manamAM dhAryuM teja bAdhA. hAtha jeDavAthI (gurUsamakSa levAmAM) zuM vizeSa ? paNa e kathana, kahenArAenI nirbalatA sUcave che. pitAnA hRdayamAM kaI paNa niyamane grahaNa karavAnI daDha bhAvanA thaI hoya, te gurUmahArAja ya vaDIlanI samakSa zAsaktasUtroccAraNuthI te niyamane peka karavAnI jarUra che. hamezAM bhAvanA ke pariNAma sarakhA rahetA nathI, e kAraNathI bhAvanAnA vikAsa vakhate zAstravidhipUrvaka je niyama levAmAM Avyo hoya, to pachI bhAvanA zithila thaI jatAM paNa, te niyamane vaLagI rahevA mATe AtarazaktithI prAyaH Teke maLatuM rahe che. 1 gurUvandana pachI gurUnA mukhakamaLathI dharmopadezanuM zravaNa karavuM joIe. tyAra pachI gRhastha bhejanAdithI nivRtta thaIne nyAyapurassara dravyopArjanamAM pravRtti kare. sAyaMkALe pratikramaNa kare. rAtrie avakAza meLavI tattvavicAramAM pravRtti kare ane gurUnA dharmopadezamAMthI je OM14

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prakaraNa, 1 SPIRITUAL LIGHT. 2 sAMbhaLyuM hAya, tene UhApeAha kare. vicAra . nahiM karavAthI zravaNa karelAM tattvA hRdayamAM supratiSThita thai zakatAM nathI. devadana trikALa karavAnuM kahyuM che. prAtaHkALe, madhyAnhakALe ane sAyaMkALe madhyAntakALanI pUjA madhyAnhakALa pahelAM 9-10 vAge paNa karI zakAya che. sAyaMkALanuM prabhudana pratikramaNa pahelAM karavAnu kahyu che, chatAM tenA sayeAga na maLe tA pratikramaNa pachI paNa karI zakAya. rAtrie sutI vakhate devagurUnuM smaraNa karavuM. paramAtmAnuM dhyAna karIne suvAthI kusvapna Adi ama gaLanA parihAra thAya che. nidrA uDe tyAre strInA zarIranI durguNutA ciMtavavI. strIne paNa dharmanA sarakhA hakaka hAvAthI teNIe paNa purUSanA zarIranI malinatAnuM ciMtana karavuM. -sthULabhadra Adi mahAtmAonAM caritrA paNa citavavAM. kAmavAsanAnI duSTatA vicAravI. viSayavAsanAne echI karavA mATe AvI bhAvanAnI dhaNI jarUra che. vicArazreNImAM AgaLa vadhatAM tyAM sudhI bhAvanAmAM ArUDha thavAnuM mahAtmAe jaNAve che ke-- x tyaktasaMgo jIrNavAsA malaklinnakalevara: / c tr bhajan mAdhukarIM vRttiM municaryA kadA zraye ? " // tyajan duHzIlasaMsarga gurupAdarajaH spRzan / kadA'haM yogamabhyasyan prabhaveyaM bhavacchide ? ,, mahAnizAyAM prakRte kAyotsarge purAd bahiH / stambhavat skandhakaSaNaM vRSAH kuryuH kadA mayi ? " vane padmAsanAsInaM kroDasthita mRgArbhakam / kadA''ghrAmyanti vatre mAM jaranto mRgayUthapAH 11 "2 " zatro mitre tRNe traiNe svarNe'zmani maNau mRdi / mokSe bhave bhaviSyAmi nirvizeSamatiH kadA ? "* // *A yAgi--mahAtmA keAzA nAmanI vezyAne tyAM caturthAMsa rahevA chatAM brahmacarya thI DagyA nhAtA. padmasabhAjana, suMdara citrazALA ane vezyAnI unmAdaka hAvabhAvaceSTAe, ATaluM chatAM paNa te maharSi pUrNa samAdhistha rahyA hatA. x hemacandrAcArya, yogazAstra, tRtIyaprakAza-142-143-144-145-146. * AmAM pahelA zlAkanA amunidhane grahaNu karavAnA maneratha darzAve che, khIjA zlAkanA athaeN municaryAMnI ucca kATI meLavavAne 515

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adhyAtmatattvAlAka, [ khIja --dhara, strI, drazya vagerenA saMga cheDI chaNuM vastra dhAraNa karI zarIranI zuzrUSA nahi karatA ane mAdhukarIttine bhajatA evA municaryA pAlanArA huM kyAre banIza ?. dutAnI seAbata cheADI, gurUnA caraNamAM rahI ane yAganA abhyAsa karI janmapravAhane ucchedana karavAmAM sama evA huM kayAre banIza ?. cAra rAtrie nagaranI bahAra kAyAsamAM sthita rahelA evA mArA zarIrane staMbhanI jema avalakhIne khaLadA potAnI khAMdhane kyAre dhasase ?. vanamAM padmAsanastha banI rahelA mArA kheALAmAM mRganAM baccAM kyAre AvI besaze ? ane khUdrA mRgA mArA mukhane kyAre saMdhaze ?. zatru-mitra, tRNu-srI, suvarNa -patthara, maNi-mATI ane mekSa-sasAra upara samAnabuddhivALA huM kyAre banIza ?. A pramANe guNazreNI upara vadhavAne mATe vividha ane thA manArathA ciMtavavA. ane tyAra pachI prAtaHkAlika je kRtya karavAnuM che, te upara joi AvyA chIe. upara pramANe dinacaryA pAlana karavI e gRhasthAnA dharma che, te dharma upara ArUDha thayelA gRhastha paNa vizuddhi meLave che. atha jAntAsRgi:-- tatazra kAntAdRzi saMpraveza stArAprabhAyaM dhruvadarzanaM ca / cittasya deze sthirabandhanaM yat tAM dhAraNAma ca vadanti santaH // 119 // Henceforth the enlightened soul passes on to the stage of Kanta where the perception is steady and like the lustre of a star. Dharana which is characteristic of this stage means fixing the mind steadily on an object. ( 119 ) manAratha jaNAve che, trIjA zlAkanA amAM kAyAtsargAdinA maneratha rahelA che, ceAthA zlokanA arthImAM giri-guhArdimAM rahela maharSinI sthitinA maneratha samAyale che ane pAMcamA zlokanA arthamAM padma samabhAvanI sthitine maneAratha rahyo che. 516

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prakaraNa, ] SPIRITUAL LIGHT. Notes-Having set forth the vows (Yamas ), regulations (Niyamas), various postures (Asanas), restraint of breath (Pranayama) and the withdrawal of senses from their objects (Pratyahara) in the previous Drashtis as means for the purification of the mind, the author describes now Dharana in the sixth Drashti. When the covering, which obscured knowledge, etc., is attenuated by the practice of the preliminary means, attention becomes steady and fixed. * Bhagvana Patanjali's definition of Dharana prescribes the fixing of attention on one place, i. e., by abstracting it from all others. Mind must be applied to some object either in the body or outside the body and should continue to keep itself in that state. Attention must be fixed externally on some material object representing divinity and internally on seven plexuses, etc.. Bhagvana Hemchandracharya recommends fixing attention on the navel, heart, the tip of the nose, forehead, eyebrow, palate, eyes, face, ears and head, etc.. When the mind becomes thoroughly localized on one of them it advances further on the path of Yoga. 2 One special feature to be noted is the primary importance of something external on which the attention is to be fixed; otherwise the beginner cannot proceed further. He must begin concentrating on it until his mind becomes firmly fixed on it. The subject is so abstruse that it requires repeated instructions from a learned and pious teacher (Guru),else the very practice tends to ruin the beginner. ind 517 E

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adhyAtmatattvAlAka. kAntAdRSTi-- " sthirA dRSTimAMthI kAntAdaSTimAM praveza thAya che. ahIM tArAnI prabhA sarakhu acaLa dana mAneluM che ane cittane kAi paNa dezamAM sthira bAMdhI devArUpa dhAraNA, je yAganuM chaThThuM aMga che, te prApta thAya che."--119 2 bhAvA dhAraNA e sAtamu ceAgAMga A chaThThI dRSTimAM meLavAya che. pratyAhArane siddha nahi karanAra dhAraNA kadApi karI zakatA nathI. e mATe pratyAhAra siddha karI pachI dhAraNAmAM utaravu. dhAraNAnA sabandhamAM hemacandrAcArya yogazAstramAM kahe che ke 66 arthAta--nAbhi, hRdaya, nAsikAgrabhAga, kapALa, bhrakuTi, tAlu, dRSTi, mukha, karNa ane mastaka eTalAM dhyAnanAM sthAnA kahyAM che. | trI nAbhihRdayanAsAgrabhAlabhrUtA ludRSTayaH / mukhaM karNau ziraveti dhyAnasthAnAnyakarttiyan " // ( chaThTho prakAza, sAtame bleka. ) garUDapurANamAM dhAraNAnAM Abhyantara daza sthAne AvI rIte aMtAvyAM che-- * prAGnAbhyAM hRdayecAtha tRtIya ca tathorasi / kaMThe mukhe nAsikAgre netrabhrUmadhya mUrdhasu .. 11 " kiJcit tasmAt parasmiMzca dhAraNAH daza kIrttitAH " // --nAbhi, hRdaya, chAtI, ka, mukha, nAsikAgra, netra, bhrakuTInA madhya bhAga, mastaka ane te uparanA bhAga e dhAraNAnAM Abhyantara za sthaLe che. izvaragItAmAM dhAraNAnuM lakSaNa batAvatAM kahyuM che ke-- hRtpuMDara ke nAbhyAM vA muni parvatamastake | evamAdipradezeSu dhAraNA cittabandhanam ;; 11 -hRdayakamaLa, nAbhi, mastaka athavA parvatanuM zikhara e vagere pradezamAM cittane bAMdhavuM e dhAraNA che. 518

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Ky.] SPIRITUAL LIGHT. pataMjali mahArAja " phezavanyAyattasya dhAraLA '-e sUtrathI dhArzuAnI samajuti ApatAM kahe che ke-dhyeyadeza upara cittanuM sthApana karavuM * te dhAraNA che. arthAt je dezamAM dhyeyanuM cintana karavAnuM che, te dhyAnanA AdhArabhUta dezamAM cittane joDI devuM, enuM nAma dhAraNA che. dhArA ke, tame kAi prabhunI mUrtti tamArI hAme rAkhIne citta tathA indriyeAne viSayA uparathI kheMcI lai zAntavRttimAM sthira thai beThA che, ane e vakhate tamArI sarva Indriye! tamArA zAnta cittane anusaratI hAvAthI cittane jyAM lagADeA, tyAM te sthira thAya, evI sthiti upara tame AvyA che. have AvA samaye te mUrttinI sammukha joi te mUrtti jeTalA dezamAM ( lAMkhI, paheALI, uMcI ) dekhAya che, teTalAja dezamAM cittane khAMdhI devu-tadAkAra karI devuM, enuM nAma dhAraNA che. jyAre e mUrtinA AkAra cheDI tamArU mana atyaMta capaLa thai jyAM--je viSaya upara jai khese, tyAre tyAMthI cittane kheMcI punaH te mUrti upara joDI devuM. Ama abhyAsa karavAthI cittanI caMcaLatA TaLI jAya che. jAya ke AlaMbanabhUta deza upara citta jyAre evI rIte sthapAi tamArU antaHkaraNa vacce anya viSayeA upara lagAre javuM na jAya, eja AlakhanabhUta deza tamArA cittanA viSaya rahe, tyAreja te dhAraNA siddha thai samajavI; ane peAtAne dhyAna-samAdhinA adhikArI mAnave. AvI dhAraNA dhyAnanuM sAkSAt ane mukhya aMga che. dhyAnane AdhArabhUta deza, ke jemAM cittane sthApana karavAnuM che, te e vibhAgAmAM vhecAya che--bAhya ane Abhyantara. khAdyanA vaLI e bhedo paDe che-AdhibhAtika ane Adhidaivika, dIpa, vRkSa, parvatanuM zikhara, prabhubhUti vagerenA AdhibhAtikamAM samAveza thAya che. candra, sUrya, graha, nakSatra, tArA vagerene AdhidaivikamAM antarbhAva thAya che. bhrakruti, hRdayakamaLa, kaMThasthAna, nAsikAneA agrabhAga, tAlusthAna, netra vagere zarIranA vibhAga AdhyAtmika athavA Abhyantara deza kahevAya che. dhArAnA abhyAsIe prathamataH bAhya-bhAtika padArthomAM cittavRtti sthApavAnA prayatna karavA. ANavidyA zikhanAra jema prathama sthUla padArthone vidhavAnA prayatna kare che, tema yAganA umedavAre zarUAtamAM bahAranA sthUla 519

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adhyAtmatattvAleka. : trIta padArthA, jevA ke bhagavAnanI mUrti vagere, te upara cittane bAMdhavAne mahAvarA karavA; ema kramazaH niraMtara abhyAsa karavAthI sUkSma ane Abhya ntara pradezamAM cittabandhana karavAnuM duSkara rahetuM nathI. je vastu zarUtamAM duSkara-atiduSkara jaNAya che, te ja vastu abhyAsanA pravAhamAM vahetA rahevAthI svataH prApta thai jAya che, e vAta darekane jANItI che. ApaNI sDAme vadhAremAM vadhAre e hAtha dUra kAi paNa vastu mUkavI athavA tyAM kaiMka nizAna karavuM, ane tyAra pachI tenI tarapha trATakanI peThe joyA karavuM; netradvArA nikaLatI vruttine sthira karI tanmaya banI javuM. A prakAre rAja che, cAra, pAMca ghaDI abhyAsa karavAthI dhAraNA siddha thatAM citta sthiratA upara AvI jAya che. - sthirasvabhAvAdiha nAnyamucca mImAMsanAyA api saMvikAsaH / 'samyak sthitaH syAdadya dhAraNAyAM lokapriyo dharmasulInacetAH // 120 // Under this aspect on account of the steadiness of mind due to Dharana he ceases to rejoice in everything else and the analysing spirit is vigorously awakened in him. Thus well practised in Dharana he becomes highly popular and fervently devoted to religion, ( 120 ) " ahIM thai guNanA pariNAme anyatra aprastuta kAmamAM harSa thatA nathI ane A dRSTimAM mImAMsAne ( tattvanI samyag AlAcanAne ) guNa prApta thAya che. ahIM dhAraNAmAM sthita thayela mahAbhAga Atmika kartavyA upara evA sthira hAya che ke tene joine svAbhAvika rIte tenA upara sate prema thai Ave che. "-120 mAyAjalaM tavata IkSamANo'nudvigna etyAzu yathA'sya madhyAt / bhogAna svarUpeNa tathaiva mAyA'mbuvad vidan bhuta upaiti mokSam // 121 // B One who knows the truth about mirage passes 520

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prakaraNa, 1 SPIRITUAL LIGHT. on untroubled through it. So one who understands the true nature of worldly happiness which is miragelike enjoys it and attains the final beatitude as well. ( 121 ) * " mAyAjaLane ( dUrathI jaLa rUpe dekhAtA jhAMjhavAne ) satya dRSTithI, eTale ke A vAstavamAM pANI nathI, kintu sthaLa che' e prakAre dekhatA manuSya jevI rIte vinA udvege enI vaccethI-e rastAnA madhyamAMthI zIghra cAlyeA jAya che, tevI rIte A dRSTivALA bhAgAne paNa mAyAjaLanI jema jote-asAra kAlpanika AbhimAnika sukharUpe dekhatA bhAgAnA rastethI cAlavA chatAM paNa mekSane meLavI zake che"--121. na dharmazakti prabalAmamupyAM bhogaMsya zaktiH kSamate vihantum / dIpApo gandhavaho jvalantaM davAnalaM netumalaM zamaM kim ? // 122 // Worldly pleasures cannot get the better of the religious attitude, while under this aspect. Is it possible for the wind which puts out a lamp to annihilate the forest confiagration ? ( 122 ) HH A dRSTimAM dharma zakti evI prabaLa hAya che ke tene nila bhAga-zakti haNavA samartha thai zakti nathI. dIpane mujhAvI nAMkhanAra pavana zuM jAjvalyamAna dAvAnaLane ThaMDA pADI zake kharA ? " 122 mImAMsanA dIpikA samAnA mohAndhakArakSapaNe'tra bhAti / 'svaprakAzaprasareNa tenA'samaMjasasyA'pi kutaH pracAraH ? // 123 // Analysis is a lamp for dispelling the darkness of ignorance. With the spread of true knowledge, and thereby there is no room for irrational talk. (123) " A dRSTimAM prApta thatA mImAMsA guNa mehAndhakArane haNavAmAM 521 *

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adhyAtmatavAlAka. ' [trIna dIpikAnA sarakhA che. A tattvAlAka rahete A dRSTimAM anucita pravRttine kyAMthI sA~bhava hAi zake ?--123 t bhAvA. A dRSTimAM cittanI asvastha dazA TaLI jAya che. ane ene lIdhe sUkSmabuddhidvArA tattvane bahu uttama prakAre vicAravAnuM prApta thAya che. AvI suMdara vicAraNAne mImAMsA kahevAmAM Ave che. A STine e khAsa guNa che. A dRSTimAM ' anyamud ' eTale anyatra aprastutamAM mananuM cAlyuM javuM e doSa ThaMDA paDI jAya che, ane ethI peAtAnA dareka cAritra AcAramAM mananuM samAdhAna bahuja sArI rIte vahyA kare che. pAMcamI dRSTinA vairAgya ane sakhAdha karatAM A dRSTine vairAgya ane sakhAdha ghaNAja uMcA haiAya che. A dRSTimAM prApta thatA meAdhane tArAnI upamA ApavAmAM AvI che. tArAnI upamA ApavAnA hetu eTalAja che ke jema tene eka sarakhA sthira prakAza hAya che, tema A dRSTimAM vanArane khAdha paNa tevA hAya che. atha saptamI prabhAdRSTiH - dRSTiH prabhArkadyutitulyabodhA dhyAnaikasArA rahitA rujA ca / pravartate dhyAnasamudbhavaM zaM zamapradhAnaM svavarAM gariSTham // 124 // The seventh aspect is Prabha. Perception therein resembles the brilliance of the sun. Dhyana (meditation) is its chief characteristic. It confers the highest bliss which originates in Dhyana and which consists of self-restraint. ( 124 ) Dhyana means concentration, ie., entire application of the mind on some object. Thought of Such object, external or internal, must relate to purity. The mind must be abstracted from all worldly attachments and sensual objects. This practice is highly beneficial to the adept on the path of Yoga. According to Jain Philosophy Dhyana is classed under 522

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3324%. 1 SPIRITUAL LIGHT. . four heads: Arta, Raudra, Dharma and Shukla. The first two, instead of rooting out or controlling the Karmic forces, tend to favour the influx of fresh. energies. Arta Dhyana means ardently desiring for the attainment of an object of choice, etc.. It is of four kinds: ( 1 ) Arising from eagerly brooding upon : the loss of a dear object, son or a near relation: ( Ishta viyoga ); (2) Brooding upon the attainment of unpleasant and undesirable things ( Anishta - sanyoga ); (3) Brooding upon with anxiety over! physical sufferings and diseases ( Rogachinta ); and * (4) Entertaining high hopes or anxious fears for future." ( Agrashocha ). Raudra Dhyana expresses itself into four forms: (1) Hinsanubandhi-taking delight in doing injury and kindred sins; (2) Mrishanubandhi-enjoying with pleasure * the practice of deceit, fraud and hypocrisy; (3) Steyanubandhi-committing robbery, thefts and criminal mis-appropriations of the property of others; and (4) Dhanasamrakshananubandhi-overscrupulously careful in protecting and increasing the accumulation of wealth and property. * Dharma Dhyana is classified into four heads: (1) Ajnavichaya includes concentration over the nine categories and substances with their attributes and modifications as laid down in the scriptures with a sincere belief in their truth as they are revealed by the Omniscient Masters. (2) Apayavichaya means repeated reflections over the ways and means whereby i the Karmic energies, the cause of repeated births and 523

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B4241cHd ta ells.. 1 lloja deaths, full of pain and miseries are to be removod. It also includes the reflection over the relation between soul and non-soul and also over the evil consequences of attachment and aversion, and passions. The eradication of Karmic forces and realisation of self are the chief characteristics of this meditation. (3) Vipakavichaya means meditating over the effects and fruits produced by the working of the eight Karmic energies obscuring knowledge, perception, etc..) (4) Sansthanavichaya means contemplating over the regular working of nature and the constituents of nature, the conditions of the animate and in-animate objects along with their production, destruction and; stability as expounded in Jain Philosophy. * It is also classified into four forms: (1) Pindastha Dhyana in which the Yogi imagines his inner Self to be of the same essence with those of the liberated souls and with a firm faith that his Atman is fully competent to root out all Karmic energies keeping him in bondage. This Pindastha Dhyana also consists of five forms, such as Prithvi, Agneyi, Maruti, Varuni and Tatrabhu. (2) Padastha Dhyana consists in unbroken and continued concentration with the help of mantras, Pranava, Panchaparmesthi, etc.. (3) Rupastha Dhyana means contemplation of the holy form of Tirthankar seated in the highly magnificent throne (Samovasarana) attended by Indras ( heavenly kings ) and adorned with eight heavenly signs ( Pratiharya ) and fanned by sixtyfour yaksha gods with chowries and illumined by 524

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SPIRITUAL LIGHT. prakaraNa, ] the aura of a dazzling radiance, explaining the divine truth in the speech distinguished by thirty-four excellent merits* under the Ashoka tree, diffusing peace and joy in all directions. (4) Rupatita Dhyana consists in the contemplation of the inner Self without form; immaculate and as an embodiment of knowledge and consciousness with the unfoldment of perfect knowledge, perfect perception, intense power and infinite happiness. (Anant chatushtaya ). Shukla Dhyana signifies intense absorption in the contemplation of ever- enlightened nature of our inward Self in all its purity. Unflinching belief and firm faith are essential, because if one concentrates his mind on some object he becomes entirely filled with that object. So if one fixes his mind on the Liberated Soul he becomes completely identified with the Liberated Soul, i. e., he himself becomes illumined and liberated, Shukla Dhyana is classified into four forms: (a) Prithaktva Vitarka Vichara consists in the successive contemplation of the Dravyas (substances) with their origination, dissolution and permanence and also with their attributes and modifications and also in successively. contemplating on the activities of mind, speech and body. The Purva * The Digambaris hold the speech to be Anakshari, &c., as laid down in the notes on Guna sthana. 17 525

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adhyAtmatattvAlaka. [atlong dharas are only able to practise this meditation. ( 6 ) Ekatva Vitarka avichar consists in the meditation of ( Bhedabheda ) unity in diversity. He here unifies his previous diversified experience about substances and modifications. The advanced Soul has nearly completed the twelfth stage of development. All the obscuring destructive Karmic forces are now eradicated and the soul becomes illumined with Omniscience. (C) In the third Sukshmakriya the advanced soul strives to fight valiantly against the activities of mind, speech and body. The thirteenth stage of development ends here. (d) In the fourth form Samuchhinakriya, the last stage of Shukla Dhyana, seventy-two Karmic energies are totally uprooted before two last samayas and thirteen remaining Karmic energies are destroyed in the last samaya when the Keyali Soul being free from the activities of mind, speech and body ( Yoga ) rises up immediately to the topmost part of the universe to reside there for ever in the enjoyment of divine attributes ( Sat, Chita and Ananda ). The duration of this stage is only time enough to speak five short vowels. BT, I, J, 7, 8, (a, e, u, ri, li ) Herglo - "A sAtamI prabhASTimAM sUryanI kAntisamAna prabaLa bedha mAnyo che. ahIMganuM sAtamuM aMga dhyAna prApta thAya che. A dRSTimAM rega nAmane doSa TaLI jAya che. A dRSTimAM dhyAna janita evA sukhane anubhava hoya sa g ym 64214314414, 2014hd 249 ou fos ": -928. 526

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2. ] SPIRITUAL LIGHT. sukhAsukhaM lakSayatisarva bhaved anyavazaM hi duHkhaM sarvaM bhaved AtmavazaM ca saukhyam / sukhAsukhaM vastuta etaduktaM guNo'tra tattvapratipattirUpaH // 125 // Dependence on others constitutes pain and selfdependence constitutes happiness. This is the real nature of pleasure and pain. The quality called Tatva-realization ( Pratipatti ) is manifested in this Stage. ( 125 ) vAstavika sukhaduHkha "paravazatA e duHkha che ane svavazatA e sukha che, ema tatvadRSTie sukha ane duHkhanI vyAkhyA karavAmAM AvI che. A dRSTimAM tattvajJAnane guNu mAvirbhUta thAya che."-125 yA dhAraNAyA viSaye ca pratyayaikatAnatA'ntaHkaraNasya tanmatam / . dhyAnaM, samAdhiH punaretadeva hi svarUpamAtrapratibhAsanaM mataH // 126 // Dhyana is defined as the concentration of mind on the object of fixed attention. Intensified Dhyana is Samadhi or in other words the perception of only the pure nature of soul. ( 126 ) Notes :-When Dharana is practised, the mind remains attentively localized on a certain internal or external object. The mind progresses further and flows in an unbroken current towards the fixed point. When this concentration is further intensified by rejecting the external perception and meditating only on the internal part, i. e., on the object to be contemplated, such a state is called Samadhi. Three together are 527

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adhyAtmatattvAleka [ triIcalled Samyama. It means, the mind of the beginner first becomes fixed on an object to be contemplated and then begins and continues to concentrate over it and eventually, by uninterrupted continuous concentration, it becomes identified with the presented idea and fused with the nature of the object to be contemplated. * Opinions of various Yogis and others differ as to the last stage. In short every human being however high or low or every animal is entitled to rise bigher on the path of Yoga. From the lowest animal to the highest being, each one is likely to enjoy such state. dhAraNAnA viSayamAM cittanI eka sarakhI vahetI vRttione dhyAna kahevAmAM AvyuM che. samAdhi e dhyAnano eka vizeSa prakAra che. svarUpamAtrapratibhAsane samAdhi kahI che."--126.. | bhAvArtha. kaI paNa vastu tarapha ekAkAra cintano pravAha tha ene dhyAna kahevAmAM Ave che. ekAgra banelI cittavRttione je ekAkAra pravAha e dhyAna che. kaI paNa dezamAM cittane sthApana karyA pachI ja dhyAna karI zakAya che. cittanuM koI paNa pradezamAM sthApana karavuM, e dhAraNuM ane tyAra pachI te vastunA svarUpanuM ekAkAra cintana thavuM te dhyAna che. AgaLa AThamI dRSTimAM AThamuM yogaga je samAdhi prApta thAya che, te samAdhi, dhyAnathI judI na hovAne lIdhe, arthAta dhyAnanoja amuka vizeSa bheda hevAne lIdhe dhyAnanI sAthe te paNa prastuta zlokamAM batAvI devAmAM AvI che. jayAnanI ucca avasthA e samAdhi che. e bemAM spaSTa rIte pharaka eja che ke-dhyAnamAM cittavRttione pravAha niraMtara dhArArUpa heta nathI, paNa vicchedavALA hoya che, jyAre samAdhimAM te pravAha avicchinna hoya che. dhyAnamAM huM amuka vastunuM cintana karI rahyo chuM" evI vRtti paNa rahelI hoya che; ethI karIne dhyAnagata cintANI vicchedavALI kahevAya che. A viccheda jyAre nikaLI jAya, 628

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prakaraNa. ] SPIRITUAL LIGHT. kr "" tyAre teM dhyAna samAdhinA nAmathI oLakhAya che. A uparathI spaSTIkaraNa thai jAya che ke-dhyAnamAM dhyeyanuM bhAna temaja te bhAnanI vRtti ('huM dhyAna karI rahyo chuM'evI rItanI ) ema be prakAranAM bhAna hoya che, jyAre samAdhimAM mAtra dhyeyanuM ja bhAna hoya che, vacce bIjI kAi vRtti rahetI nathI. taveva arthamAtra nirmAnuM svarUpAmitra samAdhiH " e pAtaMjala yeAgasUtrathI ( 3-3 ) paNa samAdhine kevaLa dhyeyamAtranA pratibhAsa svarUpa batAvI che. e sUtrane eja bhAvArtha che ke je dhyAnamAM dhyeyanA pratyaya tailadhArAnI jema avicchinna rIte cAle, ane te dhyAnanuM pRthak bhAna na thAya evuM je dhyAna te samAdhi che. TUMkamAM, dhyAnamAM dhyAnAkAra vRttine paNa sabandha hoya che, jyAre samAdhimAM te nathI hAteA. dhyAnamAM dhyAnAkAra vRttinA sa'sarga' hAvAthI te potAnA svarUpane judI vRttithI prakAza karanArU' che, paraMtu samAdhimAM samAdhinA AkAravALI vRttinA saMsaga nahi heAvAthI te peAtAnA svarUpane judI vRttithI prakAza karanArI thatI nathI; eja mATe * jANe te svarUpazUnya na hAya ? ' eveza vyapadeza samAdhine mATe sva pazUmiva ' e vAkyathI pataMjali munie karyo che. A uparathI joi zakyA chIe ke samAdhi e dhyAnanI paripakava avasthArUpa hAvAthI dhyAnaja che. dhyAnanA bheda-prabhedo pADI jaina ceAgagranthAmAM tenuM bahu vivecana karavAmAM AvyuM che; parantu tene avalAkavAnu AgaLa prasaMga upara rAkhIzuM. asaGgavRttyAkhyakasatpravRttipadaM prabhAyAM labhate munIndraH / prazAntavAhitvamapIdamevedameva nAmAntarato'nya AhuH // 127 // The lord of sages advances under this aspect to the condition of right action called Asangavritti (state of disattachment). It is Prashantavahitvam.. It is also named in various ways by others. (127 ) " A prabhA dRSTimAM asaMgavRtti ' nAmanu sadanuSThAna prApta thAya pharatuM cakra daMDanA vyApAra baMdha paDI rahe che, ane enuM kAraNa cakramAM 529 che. ( jevI rIte daMDanA prayAgathI gayA pachI paNa thADA vakhata kratu

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adhyAtmatattvAlaka sthApita thayele daMDanA pUrva vyApArane saMskAra che, tevI ja rIte sthAna thaI rahyA pachI paNa dhyAnanA saMskArabalAta dhyAnanA samaya jevA zuddha pariNAmane je pravAha vahe, ene asaMgAnuSThAna kahevAmAM AvyuM che.) jene sAMkhyAcAryo " prazAntavAhitA', bADhe " vibhAgaparikSaya, zi zivavarma" ane mahAvatio "dhruvAdhvA zabdathI kathe che, te A asaMgAnuSThAna che."--127 bhAvArtha. sAtamI dRSTimAM cittanI sthiratAne bahuja meTe lAbha meLavAya che, A daSTimAM tattvapratipattine guNa prApta thAya che. AnI pUrvadRSTimAM jyAre mImAMsA guNa hatuM, te tenA pariNAme prastuta dRSTimAM tapratipatti guNane prAdurbhAva thavo ja joIe. tatvonuM yathArtha jJAna e tatvapratipatti zabdano artha che. sUkSma padArthone sUkSma buddhi pUrvaka vicAra karatAM karatAM je ajavALuM paDe che, te A daSTine guNa che. e ajavALAne saryanA prakAzanI upamA ApavAmAM AvI che. A dRSTimAM rega, je dhyAnane pratibandhaka che, te naSTa thAya che. e deSanA dUra thavAthI dhyAnano e nirmaLa pravAha prApta thAya che ke enAthI AtmA upazamasukhanI aMdara ramaNa karatA rahe che. ane enuM ja e pariNAma che ke A dRSTimAM asaMgAnuSThAnane abhyadaya hoya che. jevI rIte daMDanA prayogathI phareluM cakra daMDane vyApAra baMdha paDI gayA pachI paNa cheDe vakhata pharatuM rahe che, ane enuM kAraNa daMDanA pUrva vyApArane saMskAra che, tevI rIte dhyAna thaI rahyA pachI dhyAnajanita saMskAravazAta tevAja ( dhyAnanA vakhata jevA) pariNAmane pravAha vahevo ene "asaMgAnuSThAna " saMjJA ApavAmAM AvI che. A bahu uMcI sthiti che. AnAthI pratikSaNa bahuja karmapujana vidhvaMba thaI jAya che. AthI AtmA bahuja nirmaLatA upara prApta thatuM jAya che. A sthitinI prAptine dareka gAcAryo agatyanI mAne che, eTalA mATe teo te sthitine judA judA nAmathI pitAnA granthamAM ullekha kare che, ane te mULa zlekanA mULa arthamAM joI gayA chIe. tharSTamI ghara dRSTi - dRSTiH parA nAma samAdhiniSThA'STamI tadAsaGgavivarjitA ca / sAtmIkRtA'syAM bhavati pravRttibodhaH punazcandrikayA smaanH||128|| 580

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prakaraNa. ] SPIRITUAL LIGHT. The eighth aspect called Para is rooted in Samadhi. Even the Asanga disappears here. There is the realization of soul and the perception is like the moon-light. ( 128 ) , para daSTi A pAnAmanI AThamI dRSTimAM samAdhi prApta thAya che. A sthitimAM samAdhi upara paNa AsaMga raheto nathI. ahIM evo ati uccakeTIne dharma prApta thAya che ke je taddana AtmasparzI hoya che. A daSTimAM jaLahaLatA bodhane candranI snAnI upamA ApavAmAM AvI che."--128 asyAM nirAcArapado munIzvaraH zrIdharmasaMnyAsabalena kevalam / labdhyottamaM yomamayogamantataH prApyApavarga labhate'stakarmakaH // 129 // The great sage in this stage is free from daily religious duties and on his attaining to the Dharmasamnyas stage he obtains absolute knowledge. He destroys his Karmic forces and attains to absolution with the practice of excellent Yoga which is Ayoga in the end. (127) " A dRSTimAM vartane munIzvara pratikramaNaAdi AcArethI rahita hoya che. ahIM dharmasaMnyAsanA sAmarthyathI kevalajJAnanI prApti thAya che. te kevalajJAnI paramAtmA jindagInA antamAM ayogaavasthArUpa uttama ega upara AvI sakaLa karmo kSINa karIne mokSapadane prApta kare che.-129 bhAvArtha. dhyAnanI zreNI vadhatAM vadhatAM uMcA prakAranuM dhyAna, je * je dharmo AtmAnA zuddhasvarUpamaya nathI, te dharmone parityAga e dharmasaMnyAsa zabdane artha che. e mahAna yuga che, e viSe AgaLa joIzuM. 581

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adhyAtmatattvAlaka, trIjuMsamAdhi" nAmathI joI gayA chIe, te A dRSTimAM prApta thAya che. samAdhinuM sAmarthya parAkASThA upara jyAre pahoMce che, tyAre kevalajJAnane aTakAvanArAM ghAtikarmo upara atyanta sakhta phaTako lAge che. A dRSTimAM evo svaccha badha prakaTa thAya che ke jene candranA prakAzanI upamA ApavAmAM AvI che. A dRSTimAM AsaMga deSane laya thAya che, eTale ke A dRSTimAM AtmasvarUpane hitakara prasaMga sivAya anyatra pravRtti hatIja nathI. A daSTivALAne AtmapariNAma vairAgya ane saMvegathI bahuja bharapUra hoya che; aeva samAdhi upara paNa A dRSTivALAne Aga hetuM nathI. A dRSTine guNa pravRtti batAvavAmAM Avyo che, eTale ke A dRSTimAM vartanAranI saMpUrNa pravRtti AtmasvarUpane sparzanArI heya che; ane ethI karIne AThamA guNasthAnathI kSapakazreNI upara caDhavAnuM A dRSTivALAne duSkara rahetuM nathI. kSapakazreNI upara caDhavAthI mehanIyakarmane kSaya thavA mAMDe che. antarmuhUrtamAM bArame guNasthAna upara prApta thaI samasta mehanIyakarmane kSaya karI AtmA kevalajJAna prApta kare che, kevalI thayA pachI AyuSyaparyanta pRthvItaLa upara viharaNa kare che. AyuSyanA ane zeSa cAra ( aghAti ) karmo kSINa karI muktidazAne pahoMce che. - A uparathI joI zakAya che ke AThamI dRSTimAM zreNIavasthA prApta thAya che; ane sAtamI dRSTine adhikArI sAtamA guNasthAnavALo che, tathA chaThThI dRSTivALAo chaThuM ane pAMcame guNasthAne paNa saMbhave che. 582

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2..] SPIRITUAL LIGHT. upasaMharati vaNagomayakASThahavyabhuk kaNadIpaprabhayopamIyate / atha ratna-bha-bhAnu-candrama: prabhayA bodha iha kramAt punaH // 130 // khedAdidoSA iha nirgatAstathA dveSAdikA aSTa guNAH zritAH kramAt / ityevamaGgASTakamaSTakaM dRzAM saMkSepato'dIta yogisammatam " // 131 // ( To recapitulate briefly ):--The instructive light in the first four is successively like the sparks of the fire of grass, cowdung, fuel and lamp-light. In the last four it is respectively like the light of the sun and the moon. While acting under these stages the evils of exhausting languor, etc., disappear and eight eminent qualities as freedom from hatred, etc., are respectively attained. Thus are briefly expounded here the eight Drashtis along with the eight-fold Yoga as approved by the Yogis. ( 130-131) upasaMhAra- AThe daSTiemAM darzananA vikAsane krama upamAdvArA je, te A prabhArI:.. .... ... ... ... .. . zana-... - prathama dRSTimAM-nisa42. 583

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adhyAtastrAleka, trIjuM bIjI daSTimAM-chANanA agninA kaNiyA samAna trIjI daSTimAM-kASThAgnikasamAna. cathI daSTimAM-dIpakabhAnA samAna. pAMcamI daSTimAM ratnaprabhAnA samAna. chaThThI daSTimAM-tArAprabhAnA samAna. sAtamI dRSTimAM-sUryaprabhAnA samAna. AThamI dRSTimAM-caMdraprabhAnA samAna. ApaNe vAMcI gayA ke A ATha dRSTiemAM kamathI ekeka doSa nikaLate jAya che, te A pramANe - pahelI dRSTimAM beda. bIjI dRSTimAM--udvega. trIjI daSTimAM-kSepa. cothI daSTimAM utthAna. pAMcamI dRSTimAM-brAti. chaThThI dRSTimAM-anyamud (aprastutamAM prema ). sAtamI dRSTimAM-rega. AThamI dRSTimAM-AsaMga. e sivAya ekeka guNa kramathI prakaTa thatuM jAya che, te A pramANe prathama dRSTimAM-aSa. bIjI dRSTimAM-jijJAsA. trIjI daSTimAM-zuzraSA. cothI daSTimAM-zravaNa. pAMcamI dRSTimAM-bodha. chaThThI dRSTimAM-mImAMsA. sAtamI dRSTimAM-pratipatti. AThamI dRSTimAM-pravRtti. e prakAre atisaMkSepathI ATha aMge sahita yoganI ATha daSTi batAvI.-130, 131. * yoganAM ATha aMge te sarvasAdhAraNane mAnanIya hevAnI sAthe 684

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prakaraNa: 1 * * SPIRITUAL LIGHT. * * * * * * * * * A AThe dRSTiemAM unnatine krama kevA geAThavavAmAM AvyA che, ane dareka dRSTine ceAgAMga vagere keTalA guNAthI sapanna hovAnuM batAvyuM che, te vAMcanAra jANI zakyA haze. AtmAnI unnati kaMi sAdhAraNa prayAsathI maLI zake tema nathIja; e mATe jeTalA guNA meLavavA jarUranA che, te badhA guNAne saMgraha A ATha dRSTiemAM karI dIdhA che. A dRSTienI saDaka heDa muktipurInA dvAra lagI gai che. parantu A badhAne sArAMza spaSTa, saraLa ane ekaja vAkyamAM kahIe te te eja che kekaSAyAnA jaya karavA eja AtmAnnatinuM parama sAdhana che. muktinAM sAdhana tarIke zAstrAmAM aneka rItanA mArgoM matAvyA che ane judAM judAM dunayAnAmAM bhinna bhinna prakAre mokSapaddhati batAvI che, parantu madhyastha dRSTie vicAra karatAM jainAcArya mahaSinA kSAratA bharyuM A zlAka dareke yAda rAkhavA jevA che ke tr * * nAzAmbaratve na sitAmbaratve na tattvavAde na ca tarkavAde / na pakSasevAzrayaNena muktiH kaSAyamuktiH kila muktireva ( upadezataraMgiNI. ) arthAta digambarasthitimAM mekSa nathI, zvetAmbaraavasthAmAM mekSa nathI, tattvAnA vAdamAM mekSa nathI, tajALa phelAvavAmAM mekSa nathI ane svapakSanI bhaktimAM mekSa nathI, kintu kaSAyAthI mukta thavAmAMja mukti rahelI che. 535 v have kaSAyA zuM che ?, te zI rIte hAnikartA che ? ane tenA vijaya zI rIte ane kevA upAyeAthI karavA joie ? e jijJAsA ahIM upasthita thAya che. enA samAdhAna mATe cAle cothA prakaraNamAM praveza karIe. sarvAMtra prasiddha che, kintu yeAganI ATha dRSTie jainetara samAjamAM, huM samajuM chuM ke prasiddha nathI; parantu A dRSTie phakta jainAneja sammata che, ema nathI; bhagavAna haribhadrasUri yogadRSTisamuccaya nAmanA granthamAM seALamA zleAkanI vRttimAM lakhe che ke mahAtmA pata'jali vagerene paNa A yAganI dRSTie sammata che.

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kssaayjyH| CHAPTER IV. Victory over Passions. ( Shlokas 78. ) The importance of purifying the soul by the removal of Kasbayas is more and more recognised day by day. The psychic laws which underly the efforts of the Indian Yogi are now being understood to a certain extent by the West. The principal thing is that man is a combination of two elements-physical and super-physical. Of these two the superphysical acts very powerfully on the physical. It is in fact the predominating element. Physical body is the outward result of the accumulation of superphysical elements round the soul, when Jiva becomes enclosed in the coating of Karmas. These superphysical elements are the first product of that union. 537 .

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z4bulcid41215. [aya These are called Kashayas. That the Kashayas strengthen the coating of Karma is now testified by eminent clairvoyants and psychic researchers. The Kashayas though themselves formless are yet capable of compelling the Jiya to be born in the physical body. They form one sheath of Karma on another as it were and these aggregates build up the physical body ever afterwards. They continue to dominate the physical body and govern all its actions unless resolute effort is made to shake off their tyranny. Yoga teaches how to get rid of them. It is in the natural order of things that, as the Kashayas constitute the main cause of compelling Jiva to evolve in the Cycle of Births, they ought in the first instance to be rooted out if Jiva is to free himself of the recurring Cycle and to be firmly sacred on the new changing throne of self-illumination. AtmA jJAtavyaH-- AtmasvarUpaM prathamaM pravidhuryogazriyAM protshmaancittaaH| sa eva yogasya yadasti bhUmirAkAzacitropamamanyathA syAt // 1 // Those whose minds are eager for the acquisition of the Yoga-wealth should first recognise the nature of the Soul, because Soul is the proper field for practising Yoga ; otherwise the practice of Yoga would be tentamount to drawing a picture in the void. (1) Notes :--There was a city called Suketpura, in the Bharata Kshetra, lying in Jambudwip. It was charmingly decorated with magnificent buildings, etc., 538

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3529 SPIRITUAL Light. Malta bala, the king of that place, well accomplished, thought it necessary to have a beautiful art gallery and picture museum. He called two expert painters Vimal and Prabhas and ordered them to adorn the walls, etc., with excellent paintings in six months without consulting each other. A curtain was placed in the middle of the hall. Vimal completed the work entrusted to him at the appointed time. The king being highly pleased rewarded him accordingly. Prabhas only prepared the ground work. Being asked by the king he related what he did. He did so in order that the work when completed may surely have beneficial effect on the taste of the visitors to know and appreciate the true. art and its treasures within their reach. The king was also satisfied with his work and rewarded him with magnificent gifts. Accordingly the purification of the mind-the groundwork of Yoga practice-is essential. In this story Suketpura represents Samsara, the King Mahabala Acharya, art gallery the human life, the painters, beings capable of attaining Mokhsa, the Yoga-Bhumi-Atma and first impression right attitude, the whole painting, religion, various pictures (Yamas) vows, observances, decorating colours-regulations (Niyamas ), appreciative mental attitude, spiritual force. So right attitude is the ground-work of Yoga practice, as preliminary preparation of ground-work is for painting. AtmajJAna karavuM bagalamI meLavavA tarapha utsAhIdayavALAoe prathama AtmasvarUpanuM yathArtha jJAna karavuM joIe; kemake AtmA eja veganuM sthAna 539

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adhyAtmatattvAlAka. [ cothu che, AtmasvarUpanuM parinAna karyAM vagara yAgamAM je pravRtti karavI che, te kharekhara AkAzamAM citra kheMcavA kharAkhara che "--1 vyAkhyA. manuSyate jyAM sudhI punamanI kharAkhara khAtarI thai na hAya, tyAM sudhI te adhyAtmanI paddhati upara padArpaNa karavAne adhikArI nathI. punarjanmanA tattvasudhI jyAre dRSTine vikAsa pahoMce che, tyAre hRdayanA maLa kSINa thavA mAMDe che. punarjanmanI sAbitImAM bIjAM pramANA karatAM ApaNA svAnubhavaja balavattara pramANa che. jIva garbhAvasthAmAM jyAre AvyA, tyArathI tene punarjanma zarU thAya che. punarjanma zabdathI evA are che ke A janmanI pUrva janma hatA; tyAreja A janma punarjanma kahI zakAya. AtmavAdI mahAtmAonI dRSTie kAi eve janma cheja nahi ke jenI pUrve janma na thayeA hAya. arthAt janmanA pravAha anAdi che ane ataeva dareka janma punarjanma che. prathama prakaraNanA 14 mA bleka uparanI vyAkhyAmAM Atmasiddhine mATe je TUMka "avalAkana karyuM che, te ahIM punarjanmanI siddhine aMge lagAra spaSTatAthI yAda karI jaie. mAnavasamAjamAM joie chIe ke keTalAka mANaseA janmathI daridra vhAya che, jyAre keTalAka garbha zrImanta DrAya che. ekane athAga mahenata karavA chatAM paNa peTabhara anna maLI zakatu nathI, jyAre khIjAne uparAuparI lAkhAnI bheTa maLI Ave che. ekane dvArA manuSyA cAhe che, jyAre bIjo dekhItA gamatA nathI. ekaja mAtAnA udaramAMthI sAthe utpanna thayelAM e bALakAmAMnA eka vepAramAM lAkhA rUpIyA kamAya che, jyAre khIjo jindagIbhara kaMgALaja rahI jAya che. vaLI evIja rItanA e bALakAmAM buddhinuM paNa ghaNuMja AMtara' jovAya che. eka mANusanA dhaMdhA upara ghaNA DAhyA mANasA hase che, chatAM te dhaMdhAmAM te mANasa phAvI jAya che, ane keTalAka buddhimAna mANase tIkSNamuddhipUrvaka lAbhanA parAma karIne vepAra zarU kare che, chatAM temAM tene nukasAna sahevuM paDe che. ekaja vIryaMmAMthI utpanna thayelA be karAmAmAMnA eka eDALa ane kadarUpa hAya che, jyAre khIjo khUbasUrata hAya che. mAvI aneka vicitra 540

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prakaraNa ] SPIRITUAL LIGHT. sthitio jagatanI sapATI upara jovAya che. have e zodhavuM joIe ke A taphAvatanuM kAraNa zuM ? vartamAna jindagInA saMyogane kAraNa tarIke mAnI zakAya tema nathI. kemake upara kahyuM tema ekaja mAbApathI eka sAthe janmelA bALakanI aMdara DahApaNa ane anubhava vageremAM moTe pharaka jovAya che. ataH mukhya hetu zodhavA mATe vartamAna jindagInA saMyegothI AgaLa vadhavAnI jarUra che. e mAnavAne ApaNane kazo vAMdho nathI ke amuka mANase pitAnA DahApaNathI amuka mATe lAbha uThAvya; paNa e lAbhaprAptimAM kAraNa sAmagrInI vartamAnakAlika DahApaNa sudhI ja hada kalpavI e nyAyavirUddha che; kAraNa ke e DahApaNanuM paNa kAraNa zodhavAnI jarUra rahe che. DahApaNanuM kAraNa sArI keLavaNI kahIne paNa te hade niyamane aTakAva thaI zakato nathI. keLavaNI paNa pitAnuM kAraNa mAMge che. sArI keLavaNI meLavavAmAM pitAnI pratibhA, utsAha ane mAbApanI khaMtane kAraNe barAbara mAnI zakAya, paNa teTalethI kAraNa niyamane aMta AvI zakatuM nathI. mAbApanA jJAnataMtuo jevA prakAranA hoya che, tevA temanA chokarAnA hevAja joIe, evo niyama nathI; ema ApaNane pratyakSa anubhavAya che. ataH mULa kAraNanI zodha vartamAna jindagInA somAM karavI nirarthaka che. eja mATe A janmanI sAthe pUrvajanmanuM anusadhAna nyAyathI sAbita thAya che. saMsAramAM evA paNa mANaso jevAya che ke, je anIti ane adharmanAM kAryo karatA rahevA chatAM mahAna dhanADhaya ane sukhasaMpanna che; ane evA paNa mANaso che ke jeo nIti ane dharmanA patha upara cAlavA chatAM dAridrayathI pIDita che. have ApaNe vicAravuM joIe ke Ama viparIta sthiti kema ? "karaNI tevuM phaLa " e kAnana pramANe Ama thavuM joIe nahi, ema sahu koI samajI zake tema che. paraMtu A uparathI vastusthiti ema samajAI Ave che ke vatta mAna janmane pUrvApara janma sAthe saMbaMdha che. jevI karaNI A jindagImAM karAya che, tevAM phaLa AgAmI janmamAM maLe che ane pUrva janmathI jevA saMskAre vartamAna janmamAM prANI lAvyo che, tevI tenI pravRtti ahIM bane che. garbhamAM rahelo bALaka kaMI sAruM yA kharAba kAma karI zakato nathI, te pachI zuM evuM kAraNa che ke jenAthI eka bALakane zArIrika saMpatti

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adhyAtmatavAleka. ane buddhine vega maLe che, jyAre bIjAne te maLatuM nathI, AthI e mAnavuM joIze ke A janma sAthe pUrva janmanuM anusandhAna che. keTalAka badamAza laTArAo aparAdha karIne evA gupta thaI jAya che ke teo te gunhAnI sajAthI bacI jAya che, jyAre bIjA niraparAdhIone guhA vagara gunhAnI sajA bhogavavI paDe che. A keTale anyAya ! Ama kema banavuM joIe ! "karaNI tevuM phaLa " e kAyado kyAM rahyo ? paNa e badhI guMcavaNa punarjanmanI sattA hAme TakI zakatI nathI. pUrva janmamAM evAM kRtyo karelA hevAM joIe ke jenA pariNAme niraparAdhI mAryo jAya che, jyAre aparAdhI bacI jAya che. skUla yA kolejamAM bhaNanArAo paikI ekane sekanDa leMgaveja tarIke saMskRta bhASA levAnuM mana thAya che, jyAre bIje kaMcabhASAne pasaMda kare che. eTaluM ja nahi, paNa eka vidyArthIne saMskRta zabdo saheje yAda rahI jAya che, jyAre phencabhASAnA zabdone yAda rAkhavAmAM tene bahu muzkelI paDe che. vaLI ekane gaNitane viSaya atyaMta kaThina jaNAya che ane itihAsano viSaya sugama lAge che, jyAre bIjAne ethI ulaTI rIte gaNita sugama paDe che ane ItihAsa kaThina lAge che. A badhuM zuM batAvI Ape che ? eja ke-jene je viSaya saraLa lAge che ane je bhASA agharI lAgatI nathI, tene te viSaya ane te bhASAnA abhyAsa sAthe pUrva janmamAM saMbadha ho joIe. sarakhA abhyAsavALAomAM eka svabhAvataH vakatRtvazakita dharAvanAra hoya che, jyAre bIjAne vaktA thavAnI bahu hoMsa hovA chatAM te tevo vaktA banI zakatuM nathI. ekane evI svAbhAvika lekhanazakti prApta thayelI hoya che ke enI jeDanA anya vidyArthIone te hotI nathI. keTalAka sAdhAraNa abhyAsI hAI karIne paNa evI kavitvazakita athavA vAdazakita dharAvanArA hoya che ke ethI keTalAe uMcA darajajAnA vidvAnamAM paNa tevI zakita jevAtI nathI. A badhuM zuM ema puravAra nathI karI ApatuM ke pUrvajanmamAM je abhyAsa ane tajanita saMskAra paDelA hoya che, tevuM phaLa vartamAna janmamAM prApta thAya che. keTalAke ema kahI zake kharA ke punarjanma hoya te pUrvajanmanI sthitinI smRti A jindagImAM amane thavI joIe. paraMtu hakIkata 649

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SPIRITUAL LIGHT. prakaraNa, 1 ema che ke-bALa avasthAnI yAda AvatI nathI, teA pachI A janmamAM zI rIte yAda AvI zake ? ghaTanAe paNa pUrI rIte atyAre ApaNane pUrvajanmanA zarIra dvArA banelA banAveA bAlyAvasthAmAM thayelI ghaTanAe uttarAvasthAmAM yAda nahi AvavAnA kAraNathI zuM keAi ema kahevAne himmata dharI zake khare| ke bAlyAvasthAne AtmA judA hatA ane atyAranA AtmA judA che ?. nahi, tevIja rIte pUrvajanmamAM banelA banAvA A jindagImAM yAda na AvavAnA kAraNathI ema na kahI zakAya ke pUrvajanmanA AtmA judA hatA ane atyArane AtmA judo che. pUrvajanmanI pravRttienA saMskArA ApaNA AtmAmAM mAjUda che, paNa te saMskAronuM jyAre udghATana thAya, tyAreja punaHnmanI ghaTanAe smRtimAM upasthita thai zake che. ghaNI vakhata ema ane che ke navIna kAryanA AraMbha karatAM- A paddhatie kAma karavuM ke khIjI paddhatie ' ema sazaya ubhA thAya che. paNa vicAranA uMDA bhAgamAM utaratAM te saMzayanuM nirAkaraNa thai jAya che ane potAnuM mana sAkSI pUre che ke A paddhatie kAma levAthI lAbha thaze. kahA ! A navIna kAryanA AraMbha mATe, ke je kAnA pahelAM anubhava nhAtA, hRdayapradezamAMthI je mAsUcana thayuM, te kyAMthI thayuM? kahevuM joize ke pUrvajanmamAM te kA sabandhI tene paricaya hatA ane ethIja te viSayanA saMskArAnI avyakta smRtinA baLathI tene mA sUcana thayuM. smRtie AvI rIte ApaNA hRdayapradezamAM udbhavatI avyakta ghaNI vakhata ApaNane punarjanmanuM bhAna karAve che. zAstrakAro te tyAM sudhI kahe che ke hRdayanA maLa jyAre kSINa thAya che, tyAre pUrva janmanI smRtine DhAMkI rAkhanArA paDado khasI jatAM eka pUrvajanmanuM nahi, paNa aneka pUrvajanmAnuM spaSTa smaraNa thAya che. dhyAnamAM rAkhavuM joie ke--je manuSya duSTa kAmeA kare che, tenAM duSTa kRtyAnI tenA upara rahelI javAkhadArI punarjanmathI jaLavAya che. sArA mANasAne jyAre dhera Apatti Ave che, athavA vinA aparAdhe rAjadaMDa temane bhAgavavA paDe che, tyAre te vakhate teone AzvAsana ApanAra kAi paNa hAya te! te punarjanmanA siddhAnta che. te ema 543

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adhyAtmatattvAleAka. [ cethuna samajI zake che ke-atyAre rAjadaMDa bhogavIe chIe, chatAM ApaNAM satkRtyanI javAbadArI uDI gai nathI. punarjanma nahi mAnavAmAM manuSyanA paga ThaMDA paDI jAya che. tenI bhAvanA unnata thaI zakatI nathI. vittinA samaye yA aparAdha vagara gunho bheAgavavA vakhate te jagamAM sarvatra aMdhArUM jue che, punarjanmanA siddhAnta svIkAra nahi karavAthI jagatanI vyavasthAmAM keTalA goTALA ubhA thAya che ane punarjanmane mAnavAmAM kevAM pramANAne TakA ApaNane maLe che, te badhuM TUMkamAM joi gayA. punarjanma AtmAne ja hoya che, e kai navI vAta nathI. zarIra te citAgnimAM bhasma thatuM spaSTa joie chIe, e mATe zarIranA punarjanma tA sabhaveja kyAMthI ? je zarIra bhasma thayuM, te zarIranA sarva paramANuo puna: ekatrita thaine piMDa ubhuM kare che-e prakAre zarIranA punarjanma mAnI zakAya nahi; kemake marI gayele mANasa punaH tevIja AkRtivALA utpanna thatA jovAmAM AvatA nathI; ane ema mAnavAmAM kazuM pramANa paNa nathI. AtmAnI siddhi thatAM punarjanmanI ane punarjanmanI siddhi thatAM AtmAnI siddhi svataH thai jAya che. jJAna e AtmAnA dharma che. ane ethI AtmAnI sattA siddha thAya che. zarIranA amuka bhAgamAM jJAna rahe che, e vAta pramANathI virUddha che. jJAnataMtue e anubhava-smRtinA udaya thavAnAM sAdhana mAnI zakAya, paNa anubhava-smRtinI sattA te jJAnataMtuomAM rahI che, ema tA mAnI zakAyaja nahi. ema mAnavA jatAM maDadAmAM paNa-jJAnataMtuenI vidyamAnatA heAvAthI-anubhava-smRtinI haiyAtI hAvAnI Apatti AvI paDaze. AmyantarI dRSiH-- AtmakSetre yogataH kRSyamANe samyagrUpaiH santataM prauDhayatnaiH / sampadyante'nantavijJAna vIryA''nandA nAste saMzayasyAstra lezaH ||2|| The spiritual field, if constantly tilled with (the plough of) Yoga with proper and deliberate efforts, yields endless knowledge, constant happiness and everlasting strength. There is not the least doubt about it. ( 2 ) 44

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313744. ] SPIRITUAL LIGHT. The House-holder's Duties as a Preliminary Step for Spiritual Development as prescri bed in the Jain Holy Texts. The knowledge of the fundamental principles of Jainism is essentially required in the practice of layman's duties. Jainism aims at the achievement of the supreme status of Godhood by means of Right Belief, Right Knowledge and Right Conduct. Religion in the shape of disciplinary rules and regulations and prohibitions helps one in making progress on the upward path. It is classified into two parts: Nishchaya 'Dharma and Vyavahar Dharma. By following the Vyavahar Dharma in the true sense, one advances towards Nishchaya Dharma as he cannot abandon worldly affairs and occupations all at once. The observance of these rules and regulations enables a house - holder gradually and steadily to renounce the world and to become completely absorbed in the realisation of Self. The house-holder in order to prepare himself for the ascetic life must observe eleven Pratimas, twelve vows and follow also elevating rules of conduct and practise austerity and pious reflections as laid down in the holy texts. Darshana Pratima l'equires a strong and unshakable faith in Jainism ( Samakita ) acquired by quietude, compassion ( Samvega ), fading worldly affections, non-attachment and removal of all doubts by sound knowledge of Jain doctrines. It includes the worship of true Deva ( Tirthankara ), the true preceptor and true Dharma. It also recommends the 545

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adhyAtmatattvAlAka. [ cothu'avoidance of gambling, flesh-eating, wine drinking, hunting, stealing, adultery and debauchery, etc.. (2) The Vrata Pratima consists of the observance of five minor vows, three guna-vratas and four shiksha-vratas, the details of which are separately annexed. (3) The Samayika Pratima requires self-contemplation renouncing all other worldly affairs at least for fortyeight minutes twice or thrice a day for the purification of the mind by the removal of passions. (4) The Poshadhopavasa Pratima requires the Poshadha observance clearly described in the eleventh vow. (5) The Kayotsarga Pratima requires self-contemplation at night in a house then unoccupied by others with the Poshadha-vrata on two eighth and two fourteenth days of a month without being ruffled by dangers or other extraordinary obstructions. ( 6 ) The Brahmacharya Pratima requires strict celibacy and sexual purity with the avoidance of all decorating attractions. (7) Sachitatyaga Pratima means avoidance of flesh and uncooked vegetables and plucking fruits from trees, etc., as they contain life. (8) Arambhatyaga Pratima means avoidance of new worldly engagements and occupations as they are involve the loss of life. (9) Anyarambha-varjana Pratima means avoidance of approving engagements to be executed by servants and others. (10) The tenth Pratima enjoins the taking of permissible food offered at meal times without special preparation and also withholding worldly advice on family matters, etc.. ( 11 ) Udhista or Sramanabhuta Pratima enjoins a gradual renunciation of the worldly affairs and the 546 sure to

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315291. ] SPIRITUAL LIGHT. practice of rules laid down for the ascetics. These rules are strongly recommended as preliminary steps - for asceticism. One who has observed all the above Pratimas is said to have advanced to the fifth stage of spiritual development. Vows:-The five Great Vows as described in the preceding chapter are to be observed in toto by the ascetics, while the house-holders are required to observe them with certain limitations. These five vows are called Anuvratta with respect to them. These are followed by three Guna-vratas which help the proper observance of the first five vows and by four Siksba-vratas which help the layman in discharging their religious duties. Sixth vow ( Dig-Parimana Vrata ) implies that one should limit his travelling by. land or by sea in certain areas in all directions, based on the principles of non-injury to living beings for personal, social or professional work except for religious purposes. Also he must refrain from sending other men on his behalf. It has two aspects: Physical and Mental. The five transgressions to be avoided are with reference to climbing, descending, proceeding obliquely and violating the limit fixed for going in two directions and by forgetfulness. Breaking the vow excludes transgression by forgetfulness and accident. Seventh vow (Bhogopabhoga Parimana Vrata):The house-holder should limit the use of things new 547

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adhyAtmatattvAlaka. and usual. He should use only inanimate things. If it is not practicable he should give up food having life germs. If this he cannot do, he should positively avoid taking uneatables and things with infinite life germs as prescribed in the religious texts. He should avoid business which would involve injury to living beings such as making charcoal, agriculture, gardening, making and driving carts, blasting rocks, digging mines, ivory work, working in lao and similar articles, liquors, poison, hair, miling, castrating animals, burning green forests, fields, etc., drying lakes, ponds, etc., maintaining bad characters (immoral women) or bringing up animals for any cruel purpose or personal pleasures. The partial transgressions imply eating things with life germs or mixed with life germs or things in a raw state, etc.. Eighth vow ( Anarthadanda Virmana Vrata ):This yow based upon the principles of refraining from incurring unnecessary evils by thoughts, words and deeds. The evils libale to be brought on by brooding over the loss of a desirable object or from the association with undesirable persons or things and diseases and pleasures such as sexual indulgence, anger, pride, deceit, greed and sleep or by repeatedly thinking upon deeds favourable to Hinsa and other sins should be avoided. One should also avoid unnecessary talk about matters which do not concern him. This rule is highly beneficial in guarding against many evils which would otherwise accrue. 548

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prakaraNa. ] SPIRITUAL LIGHT. One is said to transgress the vow if he does anything to promote the acts forbidden in this vow. Ninth vow:-A man should daily practise this Samayika vow for 48 minutes whereby he would be. able to get tranquillity of mind. During this time he may read scriptures or may contemplate upon Arhatas, etc., or he may repent for his mis-doings or he may recount the merits of the holy deities. This would tend to promote his spiritual development. He should be careful to avoid all the defects relating to body, speech, mind and thoughts. Partial transgressions imply wrong occupations of the mind, speech and body, and practising it in a wrong place and leaving of the practice before the limited time. If the transgression is wilful, then it is a sin. Tenth vow (Disa vakasika ):-This vow is the sixth vow in a more limited form. It implies.the reduction to a minimum movement. It may signify to restrict our movement according to our needs for daily duties of our life. Its trangressions consist in fivefold acts promoting the doing of things prohibited. Eleventh vow (Paushadhopavasa Vrata ):-This Vow is the same as the ninth but it is continued from twelve to seventy-two consecutive hours, once a week, once a month, or at least once a year, accompanied by some fasting or taking food between sunrise and sunset. This vow is transgressed in five ways by negligence in observing and cleaning the go 549

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adhyAtmatattvAleAka. [ cothu Paushadha place and in observing and cleaning the place for calls of nature and thinking of food and other worldly things during the fast. The defects with reference to drinking water, eating dainty dishes, personal decorations, talking in any way, etc., as laid down in the scriptures should be avoided. 12th vow:-The twelfth vow is called Atithi Samvibhaga Vrata by virtue of which a householder should lovingly receive a guest and treat him with respect and consideration and provide him with food free from all impurities. He should leave off all pretensions by abstaining to call him before his food time or after he has taken his food. He should not show his reluctance by angry words or by implied refusal. He should specially extend his hospitality to the ascetic and should be ready to render all deserving services to him. The thirty-five rules of conduct which are a first step on the ladder of spiritual progress and which every person desirous of making spiritual advancement should adopt are given below as abridged from Mr. Herbert Warren's" Jainism. "3 The first rule inculcates that a layman in order to support himself and his family should follow some kind of business which is not of an ignoble or degrading nature and he must guard himself against adopting any dishonest and foul means of acquiring money. As a means to control promiscuous indulgence he should marry but there should be no inter-marriage among persons connected by a close tie 550

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315251. ] SPIRITUAL LIGHT. of family relationship. Such a layman must avoid danger spots both visible and invisible. He should learn to appreciate the conduct, life and doings of truly spiritually advanced persons so that his life may be gradually moulded on their model. The pleasures of the five sense should not be carried to an extreme and the places of difficulties and dangers such as battle-fields and famine-stricken districts should be avoided. His place of residence must be one where the life'and property of the governed are sufficiently well protected by the governing authority; and his house, though well ' ventilated, should not be too open nor too concealed. His household expenditure should not exceed the amount of his income and every well-known custom which does not militate against any high principle should be respected and followed. It is his bounden duty to respect and render service to his parents, his master and his guest; it is to his interest to always seek the company of pure hearted persons, and it is for the benefit of his health that he should be free from vices like meat-eating and wine-drinking. He should not libel or slander anybody-especially the king. Neither his words nor his actions must in any way cause unnecessary pain to anybody. In eating and drinking the nature of his physical constitution must be considered and in case of physical weakness no time should be wasted in adopting the proper remedy. For the sake of self-protection he should not travel in countries where earthquakes, 551

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adhyAtmatavAlAka, [ ceyu plagues, famines, etc., occasionally take place. Too much intimacy with any person should be avoided, and his attitude towards people less spiritually advanced than himself should be one of sympathy and towards those who have reached a higher stage than himself, one of reverence and constant service. As regards the four objects of life, viz., doing good, acquisition of wealth, desires and liberation, he must see that no lower object is secured at the expense of a higher one and his constant attempt should be to rise higher and higher. Nothing should be undertaken which is beyond his strength. No day should pass away which he has not utilised in reading scriptural texts and rules of life. His nature must not be obstinate in all things and he should be partial for virtues. Lastly, no opinions, beliefs, philosophy or religions should take hold of his mind without a thorough and critical examination of their truth. The twelve kinds of austerity are described in notes on Tapa in the second chapter and twelve pious reflections are explained further on in the fifth chapter. Six Activities (Avashyakas ):-The common dharma includes, along with the observation of the disciplinary rules, six daily activities which a householder must practise with a view to spiritual progress. 1. Worship of the Arhatas in their names, their images, their previous states (Dravya ) and in their present life (Bhava ). 552

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Nay] SPIRITUAL LOHT. - 2. Service of spiritual teachers with obedience, _reverence, food, dress. etc., 3. Study of scriptural texts every day.. . 4. Practising some form of self restraint every day. 5. Doing some form of penance and austerity everyday both external and internal. 6. Doing some kind of charitable act. Abhyantara kRSi- AtmArUpa kSetrane vegathI uttama rIte ane proDha prayatnathI je eDavAmAM Ave, te temAMthI ananta jJAna, ananta baLa ane ananta AnandarUpa phaLo nipajI zake che, emAM lagAre sandaha nathI. "--2 " prastutameva puSNAtiidaM padArthadvitaye samastamantarbhavanna vyatiricyate'taH / jaDastathA cetana ityamU dvau, jaDena caitanyamupAdRtaM naH // 3 // prasiddhametaca jaDasya yogAt klezAn vicitrAn sahate sdaa''smaa| vivekabodhe pratibhAti dehAd duHkhAtithiH syAt kuta eSa AtmA? - // 4 // saMklezAnAmekamevAsti mUlamAtmAjJAnaM tacca dhIrA vadanti / AtmAjJAnodbhataduHkhaM praNazyed AtmajJAnAd, anyathA no tapobhiH This whole Universe is included in the two categories and is not differentiated by anything else. They are animate and inanimate ( Soul and Matter ). Our soul is enshrouded by matter. ( 3 ) 553

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adhyAtmatattvAlaka. [cAMduMIt is a well-known fact that soul is always subjected to various kinds of misery through union with matter. When the discriminating knowledge that the soul and the body are separate arises, how can soul be subject to pain ? ( 4 ) The wise say that ignorance of Self is the only source of these miseries. The pain arising from ignorance is destroyed by spiritual knowledge (Atmajnana), otherwise it is not destroyed even by austerity. ( 5 ) prastutanI puSTi- A samagra vizvane be padArthomAMja samAveza thAya che. kaI paNa vastu be padArthothI judI paDatI nathI. te be padArtho jaDa ane cetana che; ane ApaNu ( sa sArI jIvonuM ) caitanya jaDa AvaraNethI. dabAyeluM che "-3 darekanA samajavAmAM che ke jaDanA saMgathI AtmA vicitra lezene anubhavatA rahe che. jo zarIra ane AtmAnuM vivekajJAna (bhedajJAna ) prakaTa thAya, te A AtmA duHkhane atithi kema rahI, kalezanuM mULa ekaja che, ane te AtmasvarUpanuM ajJAna che, ema mahApurUSanuM pharamAna che. AtmAnA ajJAnathI thatAM duHkho AtmajJAnathI ja naSTa thaI zake che. te duHkhone naSTa karavA AtmajJAna sivAya tapa paNa asamartha che "--5 bhAvArtha, prathama prakaraNanA cAdamA lekanI vyAkhyAmAM joI gayA chIe ke saMsAramAM jaDa ane cetana e beja mAtra to che. jaina pravacana sthAnAMgasUtramAM lakhyuM che ke" jadayi NaM loge taM savvaM dupaoAraM / taM jahA-jIvacceva ajIvaccavAtta / " . ( bIjuM sthAna ). 654

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prakaraNa. ] SPIRITUAL LIGHT. arthAt~~ lAkamAM je che, te badhuM eja tAmAM samAya che > jIva ane ajIva. A e tattvAmAM nava tattvenA antarbhAva AvI rIte thAya che-- ' ?_? puNya ' e karmaja che, aMdha pApa paNa kama che, e mATe-ka e pudgala hAvAne lIdhe ajIvarUpa hovAthI e traNe tattvAnA ajIvamAM samAveza thAya che. Azrava ' e jIvanA zubhAzubha adhyavasAyarUpa che, e adhyavasAya AtmAne svAbhAvika nathI, kintu vaibhAvika- ka saMsa nita che; e mATe e Azrava AtmA ane kapudgalAnA saMsaga thI atirikta nathI. saMvar e kate AvatAM aTakAvanAra evA AtmAnA ujajavala pariNAmarUpa che; e mATe te AtmAthI alaga paDatA nathI. kanAM pudgaleAne AtmAthI amuka aMze dUra karavAM, e nirA che, ane sarva prakAre dUra karavAM e mekSa che. ethI e khate AtmasvarUpanA vizuddha bhAvathI judA paDatA nathI.* . ' " A mATe nava tatttA e jIvAjIva, e e tattvAne prapacaja che. tattvArthAdhigamazAstra Adi granthAmAM puNya-pApanA baMdhamAM antarbhAva karI sAta dvrA tAvyAM che. bheda-prabheda, ke vibhAge je paDe che, te apekSAkRta viva... yu che. nizcayadRSTayA abhedana pena saMsAro mokSazca kaH ? - saMsAra Atmaiva jitaH kaSAyendriyaiH sa evetarathA ca mokSaH / krodhAdayastaMtra kaSAyasajJAzcatvAra uktA bhavavRkSameghAH // 6 // The soul subdued by passions and senses is itself the world; otherwise it is itself absolution, Anger, etc., are denominated Kashayas and are said to be rain nourishing the tree in the form of the world. (6) Notes :-This verse clearly demands the clear, * jIe, pravacanasArAdvAranA 1para mA dvAramAM. 555

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adhyAtmatattvAlAka. [ cothu' proper and perfect understanding of Moksha ( Salvation ) explained in the first Chapter. In short, one must try to distinguish his real Self from his physical and vital ego. Purifications both of the lower mentality and physical environments lead to Self-perfection. Mind, life and body act upon each other in harmony and in discord. Purification becomes perfect when elements of discord, N. e. Karmas which tie one down to this world, are destroyed in toto, otherwise they serve as causes for re-births. These elements of discord are anger, pride, deceit and greed. They produce world conceptions and actions corresponding thereto and enlarge the Cycle of Evolution. So the thirsting for egoistic desires and possessions should, by all attempts, be rooted out. It could be successfully achieved by the withdrawal of the mind from the external worldly objects and also by the constant practice of universal charity, benevolence and good will and by maintaining an attitude of indifference under all circumstances. nizcayadraSTie abhedanayathI saMsAra ane meAkSa-- " AtmA, eja saMsAra ane AtmA eja meAkSa che. AtmA, kaSAye| ane ndriyAthI jyAM sudhI paratantra che, tyAM sudhI te saMsAra che, ane te bandhanathI mukta avasthAmAM teja, mekSa che.* " ahIM prathama kaSAyeA jANavAnI jarUra rahe che. krodha, mAna, mAyA ane lAbha e cArane " kapAya sattA ApI che. e kaSAyeA bhava " 66 ayanAma saMsAra: tameva tadvijatAraM mokSamAhurmanISiNa: cAndraya ninitaH / "3 // 1 // ( hemacaMdrakRta yAgazAstra, cothA prakAza ) 556

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52. ] SPIRITUAL LIGHT. ( saMsAra ) 35 vRkSane ghoSavAmAM bhevasamAna che. ( " kaSyante - pIDyante prANino yasmin sa kaSaH. ( saMsAra: ) tasya Ayo lAbho yebhyaste kssaayaaHarthAt saMsAranI aMdara prANie pIDAtA heAvAthI saMsAra kaSa kahevAya che. te kaSaneA lAla krodhAdi cArathI thatA heAvAthI te krodhAdi cAra ' kaSAya ' uDevAya che. ) " -- 6 krodhaH / krodhasvarUpaM vyAvarNayan tadvipakSaM paricAyayati yo vairahetuH paritApakAraNaM zamArgalA durgativarttanI punaH / utpadyamAnaH prathamaM svamAzrayaM dahed dahed vanhirivAparaM na vA ||7|| krodhasya tasya prazame kSamA kSamA kSamA''tmasAmrAjyaparispRhAvatAm / yA saMyamA''rAmavizAlasAraNiH kliSTAghabhUmIdharabhedanAzaniH // 8 // yugmam / Anger is the source of enmity, cause of affliction, a bolt-like impediment to happiness and a way leading to evil course. When it arises, it first burns its own abode like fire; it may or may not burn other objects. ( 7 ) It is proper for those who desire to obtain the Emancipation of Soul, to resort to forbearance and subdue anger. This forbearance is like a broad channel in the garden of self-restraint and it is like a thunderbolt in rending asunder the hills of heinous crimes. (8) Notes :--The passion, anger, ivill do more havoc in a short time than what austerity, foresight and 1 557

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adhyAtmatattvAlaka, discrimination construct in thousands of years. Envy, pride, hatred, rashness, etc., generate this monstrous passion. The good fruits accumulated by long austerity are destroyed at once by this passion. Stories illustrating the bitter fruits of this passion are too many to be narrated here. Many ascetics are hurled down from their progressive advance in spiritualism, being overpowered by this evil passion. It would not be here out of place to illustrate its bitter fruits by the following legend: Lord Mahavira, during his tourings for public religious discourses, passed by a place called Kanakakhala. He was warned by the people not to proceed further on account of frightful terror and panic caused by a virulent cobra dwelling in an anthill in the vicinity of the road. This road was totally deserted. This cobra was in his previous life a Jain ascetic who was highly enraged at the conduct of his disciple who reminded him to do penance for the sin he had incurred in walking over and killing a frog inadvertently, though, in reality, the ascetic had not killed the frog. He, in a fit of anger, without giving any explanation, thought it to be inpertinence on the part of the disciple to remind him of it. He, then, with a view to punish the disciple, rushed against a pillar and bruised his own forehead, and died. He was reborn as a violent cobra and took his abode in an anthill adjoining the path and became a dreadful object of fear to all. * Lord Mabavira took his stand on the cobra's anthill in a meditative 558

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prakaraNuM. ] SPIRITUAL LIGHT. posture. He progressed in his concentration, notwithstanding the ferocious cobra dashed out and bit him over and over again. The pious reflective vibrations of Lord Mahavira touched and softened the cruel heart of the cobra who thereupon remembered all his former life and was exhorted to repentance for his wrath by the words of Lord Mahavira. The cobra dismissed anger from his heart and resolved to remain equal-minded even when harassed by the strokes of the passers-by and by bites of ants walking over him unmolested. He eventually died in quietude and was reborn in the higher birth ( 8th Heaven ). The sage Dwaipayana was highly enraged at the Yadavas. He vowed to burn the whole city of Dwaraka under conflagration according to his previous oath. Thus by this wicked act he was hurled down from his high position and lost the fruits of his austerity. krodha ane kSamA-- " krodha vaira upajAvanAra che, santApanuM kAraNa che, zAntine rAkanArI argalA ( bhuMgaLa) che, krutine mArga che ane agninI jema peAtAnA Azrayane avazya maLe che, jyAre khIjAne khALavAmAM cAkakasa nathI. AvA prakAranA krodhane zamAvavAmAM samartha evI kSamAne Azraya leve eja Atma-sAmrAjyanI icchAvALAone yukta che. kSamA e saMyamarUpa bagIcAmAM pANInI nIkanI tulya che ane kliSTa karmarUpa patene bhedavAmAM vajrasamAna che " 7, 8 krodhasya vaicitrI krodhaH prasiddho mRdumadhyatIvAdyanekabhedaiH sakalAnubhUtau / yAdRksvarUpaH sa udeti tAdRg rasAnuviddhaM vitanoti karma // 9 // 559

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adhyAtmatatpaleka Anger is well-known to all to be of various degrees, such as gentle, intermediate and violent. Proportional to the intensity of anger is the tenacity of Karma. ( 9 ) Kashaya 5517 ( 89 + 3717 ):- Kasha' means Sansara i. c., the circuit of worldly existence consisting of birth and death and all their consequences. 'Aya' means acquisition, i. e., which brings births and deaths in revolving wheels. Kashaya Moral impurities. The fourth head ( Mohaniya) of Karma is divided according to the Jain texts into two kinds of forces: (1) Darshana Mohaniya which brings on delusion and vacillation ; (2) Charitra Mohaniya which brings on Kashaya or moral impurities tending to destory the purity of Soul. These Kashayas are deceit, pride, anger and greed. Each of these four Kashayas takes four forms according to its intensity, duration of time and mode of life. (1) Anantanubandhi :-In this most intensified state the Karma results in endless births and deaths. It would last for the whole life; the Jiva becomes the denizen of hell. Right knowledge, right belief, and right conduct are impeded. (2) Apratyakhyana State :-The duration is for one year. The Jiva has to take birth in the Animal Kingdom. It prevents ( Deshayirati ) the observance of the minor vows by a house-holder. 560

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prakaraNa SPIRITUAL LIGHT. (3) Pratyakhyana State :-It lasts for 'four months. It gives human births. It prevents (Sarvavirti) observance of all vows prescribed for a monk. (4) Sanjvulana state :-Milder state of Kashayas. It would last for 15 days. It gives divine birth. It destroys ( Yathakhyat Charitra ) purity of conduct. So there are sixteen Kashayas and nine Karma Prakritis having the resemblance of Kashayas. They are joke, like, dislike, grief, fear, disgust, three sex passions ( peculiar to male, female and neuter); all these interfere with the course of right action. So there are twenty-five Kasbayas in all. These energies can be successfully overcome by the obseryance of moral and mental discipline prescribed for them in the scriptural texts. . krodhanuM citra " dha eka prakArane heta nathI. keI ke mRdu, kaI madhyama ane koI tIvra hoya che. AvA aneka bhede dhanA paDe che. A vAta sarvane anubhavasiddha che. jevA prakArano kedha udayaprApta thAya che, karma paNa tevA rasavALuM baMdhAya che. "--Ta vyAkhyA. jainazAstranI daSTie kedha, mAna, mAyA ane lebha e cAre kaSAnA cAra cAra bheda paDe che. jemake-anantAnubandhI kaeNdha, apratyAkhyAnAvaraNa kedha, pratyAkhyAnAvaraNa krodha ane saMjavalana krodha. A cAra bheda krodhanA thayA. evI rIte mAna-mAyA-lobhanA paNa teja nAmanA cAra cAra bheda samajavA. atitIvra krodha anaMtAnubandhI, tIvra krodha apratyAkhyAnAvaraNa, madhyama kodha pratyAkhyAnAvaraNa ane mRdu krodha saMjavalana che. 561

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adhyAtmatattvAlaka, [ cothuManantAnubaMdhI" eTale anantadu:khavALI gati sAthe joDI denAra athavA ananta bhAmAM bhamAvanAra. apratyAkhyAnAvaraNa' eTale alpa pratyAkhyAnane ( dezaviratine ) paNa aTakAvanAra. " pratyAkhyAnAvaraNa" eTale cAritrane pratibadha karanAra. "saMjavalana" eTale vItarAgacAritrane ( sarvottama cAritrane ) kanAra. A uparathI samajI zakAya che ke-ananAnubadhI kaSAya samyagdarzanane, apratyAkhyAnAvaraNakakSAya dezaviratine ( zrAvakadharmane ), pratyAkhyAnAvaraNakapAya munidharmane ane saMjvalanakaSAya vItarAgasaMyamane aTakAvanAra che. A caturvidha kapAyonI sthiti batAvatAM jainazAstrakAra kahe che keanatAnubaMdhI kaSAya lAvajachava rahenAre che, apratyAkhyAnAvaraNakaSAyanI eka varSanI sthiti che, pratyAkhyAnAvaraNakapAya caturmAsanI avadhivALo che ane saMjvalanakaSAyanI paMdara divasanI mudata che. A cAra kaSAyathI thatI phalaprAptinA saMbaMdhamAM Ama jaNAvavAmAM AvyuM che ke-anantAnubadhI kaSAya narakagatine, apratyAkhyAnAvaraNakapAya tiryaMcagatine, pratyAkhyAnA varaNa kapAya manuSyagatine ane saMjvalana kaSAya devagatine ApanAra che. paraMtu A baMne bAbate vyavahAranayathI athavA sAdhAraNa daSTie kahevAmAM AvI che. kAraNa ke prasannacaMdra rAjarSi jevA RSione anantAnubandhI kaSAya kyAM vAvejachava rahyo hato ? bAhubali munine saMjavalana kaSAya, je pakhavADIyA sudhI rahevuM joIe, te keTalA mahInAo sudhI rahyo hate ? evI rIte narakAdigatinI prAptinA saMbaMdhamAM paNa samajavuM joIe ke anantAnubandhIkaSAyavALA mithyAdaSTiomAMnA keTalAkenI -- -- $ anantAni janmAnyanubadhnanti, iti-anantAnubandhinaH kssaayaaH| aprcAhamAna- pravAhayAnamAra ( "ma"raya (naga: ) bharapArthavAta ) - dhvantIti-apratyAkhyAnAvaraNAH kssaayaaH| pratyAkhyAnaM municAritramAvRNvantIti-pratyAkhyAnAvaraNAH kaSAyAH / tRNAgnivad ISajjvalanAt-vItarAgacAritranirodhanAt saMjva. nA thAya... * 1 apratyAkhyAnAvaraNa zabdamAM apratyAkhyAnanA "a" ne arthaalpa karavAnuM che. eTale alpa pratyAkhyAnane paNa-DAka pratyAkhyAnane (dezaviratine) paNa aTakAvanAra

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prakaraNuM. ] SPIRITUAL LIGHT. devalAka gati paNa sabhaLAya che, ane khIjA kaSAyavALAonI gatinA sabandhamAM paNa anyathAbhAva saMbhave che. vastuta: anantAnubandhI, apratyAkhyAnAvaraNa, pratyAkhyAnAvaraNa ane sajvalana e pratyeka cAre kaSAyAnA cAra bhede mAnavA joie. jemakeanantAnubandhI-anantAnubandhI, apratyAkhyAnAvaraNa-anantAnubandhI, pratyAkhyAnAvaraNa-anantAnubandhI ane sa Mjvalana-anantAnubandhI. evI ja rIte khIjA traNa kAyA mATe paNa-anantAnubandhI-apratyAkhyAnAvaraNu, apratyAkhyAnAvaraNa-apratyAkhyAnAvaraNa, pratyAkhyAnAvaraNa-apratyAkhyAnAvaraNu ane sajvalana-apratyAkhyAnAvaraNu, tathA anantAnubandhI-pratyAkhyAnAvaraNu, apratyAkhyAnAvaraNa-pratyAkhyAnAvaraNa, pratyAkhyAnAvaraNu-pratyAkhyAnAvaraNa ane saMjavalana-pratyAkhyAnAvaraNu, evaM anantAnubandhI-saMjvalana, apratyAkhyAnAvaraNu-sa jvalana, pratyAkhyAnAvaraNa-sa Mjvalana ane saMjvalanasaMjvalana. ( AvI rIte eka krodhanA seALa bheda thatAM cAre kaSAyeAnA 64 bhedA thAya che. ) Ama vyAkhyA karavAthI-- kSAyika samyakatvavALA zreNikarAjAne anantAnubandhI kaSAyane abhAva hAvAthI anantAnubandhIkaSAyathI utpanna thatI narkagati na thavI joie, ane sajvalanakaSAyane lagatuM cAritra dharAvanAra bAhubalImuni varSa paryanta sthitivALA apratyAkhyAnAvaraNu mAnakaSAya na heAvA joie "--e vagere guMcavaNA TaLI jAya che. e rIte TaLI jAya che ke- zreNikarAjAne jo ke apratyAkhyAnAvaraNu kaSAya hatA, paNa tenA upara batAvyA pramANe cAra bhede hAvAthI temAMne anantAnu andhI evA apratyAkhyAnAvaraNu kaSAya hatA, AthI karIne ( ananta du:khanI sAthe joDI ApanAra ' e arthavALA anantAnubandhI apratyAkhyAnAvaraNathI ) temanI narakata ghaTI zake che. evIja rIte bAhubalI muninA sajvalana kaSAya paNa apratyAkhyAnAvaraNusvarUpavALA heAvAthI tenI sthiti varSa sudhI ghaTI zake che. astu. . prakArAntathI krodha, mAna, mAyA, leAbhanA cAra bhedo batAvyA che svapratiSThita, anyapratiSTita, ubhayapratiSThita ane apratiSTita. peAtAnI jAte karelA aparAdhane lIdhe je mANasane peAtAnAja upara krodha thAya, te tenA te krodha svapratiSThita kahevAya. bIjAnA karelA tiraskArathI je phrodha thAya, 563

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adhyAtmatavAlAka. [ ceAthu te parapratiSThita che. pAtAnA ane paranA-ema baMnenA aparAdhathI peAtAnI jAta ane para-ema tenA upara je krodha thAya, te ubhayapratiSThita che. ane je kAraNa vagara krodha thAya, te apratiSThita che. kAraNa vagara paNa krodha thavAnAM udAharaNA virala hovA chatAM asabhavata nathI. karmanI vicitra lIlA che, ke te kvacit kadAcit kAraNa vagara paNa kuLa dekhADe che. kSamA mahatI yogopayoginI - yogasya panthAH paramastitikSA sA krodhadAvAnalameghadRSTiH / yastAmRte'bhIpsati yoga lakSmIM halAhalAd vAJchati jIvitaM saH // 10 // The highest forbearance is the path of Yoga. It is like a shower of rain over the conflagration of anger. He who desires wealth of Yoga without it is like one who desires (continuance of) life from drinking bitter poison. ( 10 ) Notes:-The history of Lord Mahavira clearly illustrates the significance of the above verse. He suffered calmly, when Gosala, his perverted disciple, destroyed his two disciples by the power of the Tejolesya. Again he patiently endured pain caused by the bitings of the cobra Chandakaushika Though he was master of all Labdhies, he never lost balance of mind and used them against such ruthless actors. Instead of losing patience he tried to ameliorate their spiritual conditions. So the cobra Chandakaushika was aroused to self-consciousness. He felt sApekSANi ca nirapekSANi ca karmANi phalavipAkeSu / sopakramaM ca nirupakramaM ca dRSTaM yathA''yuSkam "> // ( lAprakAzanA dravyalekanA trIjA sagamAM anyagrantheAdhdhata. ) 564 "" *

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prakaraNa. ] SPIRITUAL LIGHT. - sympathy for Gosala, notwithstanding all his per versions and revengeful wicked acts which could also be found described in the Buddhist books. He is an exemplary instance of forbearance, good will and quietude. One should always bear in mind that evil thoughts for doing harm to others react on one who cherishes them. When an ascetic has abandoned wealth, wife and the whole family, there is no reason why do should lose fortitude and forbearance as to be excited by wrath. If he does so, he surely commits a heinous sin. It is needless to cite such examples as they are generally met with in all religious books. kSamA yogane mahAna upagI che- " kSamA e yugano asAdhAraNa mArga che; kemake e krodharUpa dAvAnaLa upara meghanI vRSTi che. je manuSya kSamA vinA yogalakSmI meLavavA Icche che, te viSanA pAnathI jIvita meLavavA Icche che. "--10 hArIdatAnishmy durbhASitamanyadIyaM nAtanvate roSamudArAcattAH / sampAdanIyaH sahanasvabhAvaH zAThyaM zaThAgre nahi kartumaham // 21 // The generous-liearted are not susceptible to anger on hearing bad words from others. One should acquire the quality of forbearance. He should not stoop to revenge. ( 11 ) sahanazIlatA bIjAnAM duSTa vacane sAMbhaLatAM ekadama prakupita thavAya che, paNa

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adhyAtmatavAleka. | cothu udArahRdayavALA tevA avasare gaMbhIratA dhAraNa karI le che. sahanazolatA prApta karI jarUnI che. nAdAnanI sDAme nAdAna thavuM vyAjakhI nathI. "-- vastutamAha kroca kasmAd vidadhIta yogI! durbhASitaiH syAnnahi kopi rogaH / navA yazaH zrIrlabhate vilopaM dravyasya hAnerapi nAsti vArttA // 12 // Why should an ascetic be angry? By ill words neither disease is engendered nor is reputation sullied, nor is there the least likelihood of the loss of wealth. ( 12 ) Notes:-Anger is one of the groups of four wicked passions (Chandalchokdi ). Once upon a time a woman of the sweeper-caste accidentally touched a holy Brahmin. He was highly enraged and lost his temper. The more he got angry, the more tightly she clung to him. He then went to the king and lodged complaint for redress. The woman, being asked by the king regarding her impertinent behaviour in polluting the pious Brahmin, humbly replied that she was in no way responsible for the act but that he polluted himself by giving abode to Chandala in his heart when he became angry. Thus a man who is once polluted cannot again be polluted by her touch. When once polluted he belonged to her caste. Anger is thus condemned by all laymen, however high or low, who feel inclined to keep aloof from this position. Much more it is incumbent on an ascetic to do so. 566

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2 ] SPIRITUAL LIGHT. prati yAta vastutaH sAdhu purUSe ke zA mATe kara joIe ? kAraNa ke kAInA AkSepapUrNa zabdothI kaMi roga utpanna thato nathI, tathA yazavAdano lopa thatuM nathI temaja aparigrahI hovAthI dravyanI hAni thavAnI paNuM pAta nathI, "-12 prakRtameva roSeNa vairaM labhate'vakAzaM vairAt punaH stvgunnprhaanniH| evaM skhalet saJcaramANa AtmonnatyadhvanA roSasamAzrayeNa // 13 // Anger breeds enmity. Enmity brings eminent qualities to nothing. Thus he who conducts himself on the path of the elevation of Self deviates from the right path by resorting to anger. ( 13 ) yAdAtI jIta-.. repa karyothI varane avakAza maLe che ane vaira baMdhAyethI sAttvika guNamAM hAni pahoMce che; e prakAre reSane Azraya levAthI AtmonnatinA bhAge saMyarato manuSya 25sita thAya che. "-13. ruSyati prakopakaraNamakAraNamruSyajanaM prerayate'smadIyaM prAcIna karmetyatha cintanIyam / parAzraye ruSyati vA prakopaH prayojake karmaNi vA vidheyaH // 14 // kRtAparAdhe yadi nAma kopo na karma kiM tarhi kRtAparAdham / etat prabhAseta vicAryamANaM sarve'parAdhAH khalu karmarAjaH // 15 // On the other hand, it should be considered that our previous Karmic forces make a person angry. With whom should we be angry? With the angry 567

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adhyAtmatattvAka. [cothuMperson who is no master of himself or with the Karmic forces which make him so ? ( 14 ) If it is proper to direct anger towards the offender, then, has not the Karmic force committed the offence? With this inquiry all these offences clearly indeed appear to be the work of Karma. (15) bdhInI sahAme krodha karavAnuM kaMI kAraNa? - ApaNuM upara krodha karatA manuSyane preraNA karanAra ApaNuM karma che. jyAre Ama hakIkata che, te e uparathI samajI zakAya che ke ApaNA karmothI prerita-parAdhIna thaIne ApaNuM tarapha roSa karanAra mANasa upara ApaNe repa karavo vyAjabI che, ke te roSa karanAra mANasane preranAra ApaNuM karma upara repa kare vyAjabI che ? "---14 aparAdha karanAra upara krodha karavAnuM yadi ThIka samajAtuM hoya, te karma zuM aparAdhI nathI ? ( ApaNe aparAdha karanAra mANasa ApaNuM karmonI preraNAthI ja aparAdha kare che, e mATe ApaNAM karma ja aparAdhI che. ) khare aparAdhI koNa che ? e tapAsatAM spaSTa jaNAI Ave che ke tamAma aparAdhe eka mAtra kamarAjAnA che. ( karmone paNa utpanna karanAra AtmA hovAthI khare aparAdhI khuda pote AtmA ja che )"--15 kSamAyA aucityamAvedayatitrailokyacUDAmaNayo'pi devAdhidevatAstADana-tarjanAdi / vitenuSaH zAntibharairapazyan kSamA tadevaM na hi kiM kSamA nH||16|| Even supreme gods, crestjewels of the three worlds, extend mercy towards those who threaten and stike others, then why should we not practise forbearance ? ( 16 ) kSamAnI ucitatA- " trilekInA zirachatrabhUta devAdhideva paNa tADana-tarjana karatA OM68 .

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prakaraNa, ] SPIRITUAL LIGHT. durAtmAene zAntibharI najarathI jotA hatA, teA pachI ApaNA jevAee kSamA dhAraNa karavI zuM yukta nathI ? "--16 krudhyantaM jvariNA upaminoti prakampamAnauSThaka - raktanetra- prasvedasaMklinnamukhAravindam / krudhyantamAlokya vicArazIlairjvarIva mAnyaH karuNA''spadaM saH // 17 // jvarAture kurvati durvacAMsi yathA na kopaH kriyate dayAMtaH / tathA dayAdRSTita eva dRzyaH krodhajvarAd durvacanAni kurvan // 18 // On seeing an excited person with lips shaking, eyes red and with face full of perspiration, a wise person should think him to be an object of pity as though he were attacked with fever. ( 17 ) As anger is not excited out of mercy towards a feverish person uttering bad words, so a person speaking evil words, being under the influence of feverish anger, should be treated with pity. ( 18 ) krodhIne jvarInI upamA-- mANasa jyAre krodhathI gherAya che, tyAre tenA hADa kAMpavA lAge che, netrA lAla banI jAya che, ane mukhakamala upara pasIne cAlavA mAMDe che. AvI sthiti upara AvelA krodhIne joi vicArazIla manuSyAe tene jvarAkrAntanI jema yApAtra samajavA joie. "--17. * H jevI rIte, yA tA pralApa karatA jvarAtura mANusa upara kApa nahi karatAM dayA lAvavI joie che, tevI rIte krodharUpa jvarane AdhIna thayelA mANasa yadi ducanAne vyavahAra kare, te tene paNa dayAdRSTie jovA, eja vyAjabI che "--18 569 66

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adhyAtmatattvAlaka. [ zuM thatA zodho mavati, romimAga ga kuta?-- vanaspatitve ca pipalikAtve samAgato'nekaza eSa aatmaa| .. tadA'bhimAno galito'sya kutra na sahyate sampati durvaco yat ? // 19 // This person was many times taken birth in the vegetable kingdom and in that of insects. Where had he lost his pride then that he does not now bear the bitter words ? ( 19 ) krodhane utpanna karanAra abhimAna zA upara?-- " A prANI anekavAra vanaspatikAyamAM tathA kIDI vagere yoniemAM jindagI bhogavI AvyuM chete te vakhate ene abhimAna kyAM gaLI gayuM hatuM ke atyAre bhAIsAhebathI lagAre kharAba vacana sahana karI zakAtuM nathI ? "-19 nahi zodhaH SitaH zAnti- AkrozazAntirmadhurairvacobhirAkrozato'sau punareti vRddhim / pradIpanasya prazamAya vAri kSipanti nottejakamindhanAdi // 20 // Sweet words pacify the imprecations. Intensity of calumniating words provokes further reviling shouts ( in response ). Water extinguishes the blazing fire and not the fuel, etc., which only increase it. 20 ) : kepathI phedha zAnta thatuM nathI- krodha karanAra mANasane krodha, tenI hAme ucita rIte madhura zabdane vyavahAra karavAthI zAnta thAya che; paraMtu durbhAzInI hAme durbhASI banavAthI virodha vadhe che. dRSTAnta khulluM che ke baLatI agnine zamAvavA pANIne ja upaga karAya che, kintu kASTha vagereno upayoga kaI kareja nahi"-20 570

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prakaraNa. ] SPIRITUAL LIGHT. kimartha kopAcaraNam ?dUrIkRtAH sampada ujjhitA strI nItaH sanagra svajano'pyupekSAm / atha prakopAcaraNaM kimartha tathApyasau* ced hatabhAgateyam // 21 // When all-wealth, wife and the whole familyare abandoned, why should violent wrath be resorted to ? However if it still persists, it is a great misfortune. ( 21 ) kepanuM AcaraNa zA mATe ?- dhana cheDyuM, strI choDI ane samasta kuTuMbane saMga varyo, te * have kepa karavAnuM zA kAraNe hoya ?; chatAM zraddhasvabhAva na maTe, te e hatabhAgyatA che "--21 para jANe krodha?-- ko'styasmadIyo bhuvanatraye'pi kartuM krudhaM yatra kilAdhikAraH / / saMsarga eSo'sti ca karmakalpyonyAyyaM prakopAcaraNaM na tasmAt // 22 // Who is ours in this whole Universe ? Against whom can anger rightly be hurled ? As this worldly intercourse is regulated by Karmic forces, anger is out of place. ( 22 ) krodha karavAno adhikAra che - samasta vizvamAM amAre kahyuM che ke jenA upara krodha karavAne amAre adhikAra hoI zake ? A je badhe saMsarga mAlUma paDe che, te kevala kamaracanAthI kalpavAmAM AvyA che, ataH krodhAcaraNa yukata nathI"--22 * kopI

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adhyAtmatatvAka. [cothuMkopsy yuktatvaM manvAnaM prazamasya yuktatvaM zikSayatisthAtavyamatrAsti kiyadinaM yat kopAgninA prajvalanaM kSamaM syAt / yadyahikArthe kSama eva kopaH pAratikArthe prazamo na tarhi ? // 23 // jatI 1 "--2 3 How long are we to live in this world that we should allow the fire of anger to burn. If we can tolerate anger for mundane happiness, can we not entertain forbearane for happiness in the other world? (23). kepa yuko che. te upazama yukta nathI?- A jindagImAM keTalA divase besI rahevAnuM che ke krodharUpa, agnithI baLavuM vyAjabI lekhAya che. A cAlu jindagInA athe krodha kare ThIka samajAto hoya, te paralokanA arthe upazamavRtti dhAraNa karavI zuM ThIka nathI samajAtI ?. "--23 yamaniyamAditaH samudbhavat phalaM kopo ruNaddhiyamAn kurudhvaM niyamAn kurudhvaM kriyAM kurudhvaM ca tapaH kurudhvam / na cet samasti prazamAvagAhaH kA''zA tadabhyaH phalamuccamAptum ? 24 | Practise self-restraint, religious observances, rituals and austerities, but if there is no mental quietude what prospects are there of the acquisition of the best results therefrom ? ( 24 ) yama-niyamAdithI thatuM phaLa kepathI kAya che- yama kare, niyama kare, kriyA karo ane tapa kare, paraMtu prazamavRttinI prApti jyAM sudhI na thAya, tyAM sudhI e yama-niyamAdithI uMcuM phaLa meLavavAnI zI AzA ? "--24 - 472.

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prakaraNa ]. SPIRITUAL LIGHT. prazAntacetasaM yoginaM stautimanazca vAcA ca vapuzca yasyA'vagAhate kSAntisudhAsamudre / dhanyaH kRtArthaH sukRtI mahAtmA kalAvapi prekSyamukhAmbujo'sau // 26 // He whose mind, speech and body are plunged (completely) into the ocean of nectar-like tranquillity is blessed, meritorious, and high-souled, and is one whose lotus-like face is worthy of being seen ( reverently ) even in this iron age. ( 25 ) zAntAtmA gine stave che - " jenAM mana, vacana ane zarIra e traNe prazAtirUpa amRtanA samudramAM magna thaI gayAM che, te mahAtmA dhanya, kRtArtha, puNyasvarUpa ane kalikAlamAM paNa darzanIyamUrti che. "--25 krodhajasAhasikatA viparItapariNAmaM janayatikrodhAndhalIbhUya yadeva kArya karoti sadyo viparItarUpam / tadeva kopoparame pAyai duHkhAya ca syAd, dhigaho ! avidyaa||26|| The undesirable act which a man blinded by wrath does in haste, tends on the subsidence of anger to bring shame and distress. Oh ! accursed is the ignorance !! ( 26 ) dhajanya sAhasikatA anartha upajAve che krodhamAM abdha banIne mANasa utAvaLathI je viparIta kAma karI bese che, teja kAma, kepa ThaMDuM paDI gayA pachI pitAnI jAtane zaramAvanAra ane hRdayamAM saMtApa upajAvanAra bane che. ahA ! dhikkAra che avidyAne "--26 678

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adhyAtmatattvAlaka [ yoAkruSTo muniH kiM cintayet ?Akrozane vA paritADane vA yogapravAhe sthitavAnRSistu / dhyAyed-'na me kiJcana nAzameti saccitsvarUpaM mama nizcalaM yat' // 27 // A sage who is steady in the practice of Yoga, if calumniated or assailed, thinks thus: " There is nothing of mine which is destroyed. My real nature which is Sat ( being ) and Chit ( knowing ) is indestructible." ( 27 ) kiIthI upadrava thatAM muni zuM ciMtave?-- ___" yoganA pravAhamA sthita thayera mahAtmA, yI 2mAza yA . tADana-tarjana thatAM manamAM eja bhAvanA kare che ke " mArUM kaMI bagaDatu nathI, 41295 : bhA3 sacyi2535 nirAmA cha "-27 uccavivekavato na kazcid vikAraHuccasvarUpaH prakaTo yadA syAd dehA''tmanobhinnatayA prakAzaH / chinne ca bhinne ca tadA zarIre nA''tmA bhavet svAtmarato vikArI // 28 // When clear illumination reveals the difference between Soul and body, then, Soul realises its true nature and ceases to be swayed by passions. ( 28 ) vivekAnanuM prAbalya zarIra ane AtmAnI bhinnatAne khUba spaSTa rIte jyAre prakAza thAya, tyAre zarIranuM chedana-bhedana thatAM paNa svarUpamAM ramaNa karatA AtmAne vikRti utpanna thatI nathI "--28 ' *" yo dahyamAnAM mithilAM nirIkSya zakreNa nunno'pi namiH purI svAm / na me'tra kiJcijjvalatIti mene sAmyena tenoruyazo vitene " -adhyAtmopaniSad , yazovijayajI. 574

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143291 ) SPIRITUAL LIGHT. Atafatter fee GARETH - kriyA susAdhA ca tapaH susAdhaM jJAnaM susAdhaM niyamAH susaadhaaH| duHsAdha ekaH sa ca koparodhaH sa sAdhitaH saadhitmpyshessm||29|| Ceremonies, austerities knowledge, and observance of rituals are easy to practise, but only wrath is most difficult to be subdued. If it is subdued, everything else is already accomplished. ( 29 ) Notes :--When the mind, by incessant attempts, becomes free from anger, etc., it feels a sweet composure and quietude. The tormenting excitement is then no longer able to work upon it, so that it shines forth in spiritual light. Persons having sublime and elevated souls enjoy the state of tranquillity working with an attitude of indifference as to the results of their practising restraints, religious observances, rituals and austerities, with calm serenity. They make a progressive advance on the path of Yoga, while those, who are base-minded and ready to be excited with anger and other passions, are enemies of their pure Self and are doomed to the hardest of hardships and the hell of hells. Even one advanced high in Yoga-practice yields, by chance to such excitements; that he is sure to fall down from the highest pitch to the lowest abyss. dhanirodhanI siddhimAM sarva sadhAI jAya che kriyA susAdhya che, ta5 susAdhya che, jJAna susAdhya che ane niyama susAdhya che, kintu duHsAdhya eka che, ane te krodhane niSedha. A kAma 21414deg al ug 2914 BY "-26 575

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adhyAtmatatvoka. cANuMupdissttaaH krodhanirodhaM sAdhavaH, atha gRhasthAnapi taM pratyabhimukhayatiroSo vidhAtuM na hi yatra tatra yukto gRhasthairapi veditavyam / sarvatra sarveSvapi ghoSayAmaH- krodhasya mandIkaraNantu yuktam // 30 // anekazAstrANi vilokitAni rahasyamadhyAtmagirAM ca labdham / tathApi labdhA yadi no titikSA jJeyastadA'sau hRdayena muurkhH||31|| Even the householders should understand that it is not proper for them to be angry everywhere and anywhere. We proclaim that all persons in all places should try to curb anger. ( 30 ) If a man has not succeeded in acquiring the virtue of forbearance even after pouring into numerous religious works and mastering the secret of spiritual knowledge, he must be thick-headed. ( 31 ). have gRhasthAne bhalAmaNa - gRhasthoe paNa samajI rAkhavuM joIe ke jyAM tyAM prakRtine chUTI mUkavI joIe nahi. sarvatra ane sarvanI AgaLa ulleSaNuM karI kahIe chIe ke krodhane manda karavA prayatnazIla rahevuM, eja yukta che"30 " aneka zAstra avalokyAM ane adhyAtmagranthanuM rahasya meLavyuM, te paNa je kSamA-sahanazIlatA-zAntiguNa prApta na thayo, te te manuSya hRdayathI mUrkha che. ( magaja keLavAya heya, chatAM hRdaya je na keLavAyuM hoya, to te manuSya dayathI mUrkha che. kharuM jJAna e che ke jenAthI hRdaya keLavAya. ) e-31 576

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SPIRITUAL LIGHT. maanH| .... krodhanirAsAya mAnAdinirAsaH karttavyaHyAvana mAnAdikadUSaNAnAM ruddhaH pracAro nahi taavdessH| zakyaH samApAdayituM nirodhaM mAnAdidoSA api tena heyaaH||32|| As long as the progress of such evils as Egotism is not checked, anger cannot be subdued. Therefore such defects as egotism, etc., are even fit to be discarded. ( 32 ) mAnAdi doSane prastAva - " yAM sudhI bhAna ( 2 ) vagere pAnI prayA2 23vAmA AvyA nathI, tyAM sudhI krodha niSedha kare, e zakaya nathI. mATe mAnAdi doSa tilAMjali ApavA gya che "--22 mAno'naryakArIvivekanetraM haratA'smadIyaM mAnena tIvro vihito'praadhH| na tyajyate tacchyaNaM tathApi sammUDhatA kIdRgataH paraM syAt // 32 // sabhyatvadugdhaM yadi rakSaNIyaM tad darpasarpaNa na saGgataM syAt / vidyAsudhAdIdhitizItabhAso mAnAbhravikSepaNataH sphuranti // 34 // What greater folly can there be than of being in love with pride that has committed the heinous offence of robbing us of our sight in the form of right understanding ? ( 33 ) If the milk of equanimity is to be preserved, it should be preserved from the serpent in the form of arrogance. The cool moon-light of learning blazingly 577

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242415Hd741213. Laveshines forth when the clouds of pride are dispersed. ( 34 ) Notes :-Mana is also a sin according to the Jain theory. It is of many forms : pride of caste, family, strength, beauty, wealth, reputation, austerity, learning and landed proprietorship. There are various legends showing the pernicious results brought on by pride. It would be interesting to cite here the story of Bahubali, brother of Bharata, the paramount king of India. Bharata conquered almost all the countries and asserted his superiority over his brothers except Bahubali who challenged him. A duel ensued between the two brothers. Bahubali was almost successful, but at the last stage his heart was softened with renunciation; consequently, he withdrew from all worldly affairs and got himself initiated as an ascetic. He strictly obeyed all rules of asceticism, but did not like to bow down to his younger brothers, senior in initiation. His high conceit and great pride in disregarding the seniority in initiation interfered with the attainment of Omniscience. Lord Rushabhadeva sent his daughters Brahmi and Sundari to point out to Bahubali his mistake; so they admonished him with the words, " Brother, descend from the elephant (pride). " These words brought Bahubali to his proper senses and he abandoned all his pride and was blessed with Omniscience. mAna anarthakArI che- "amArA vivekarUpa netrane haraNa karatA ahaMkAre amAre mATe apa 578

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542. ] SPIRITUAL LIGHT. rAdha karyo che, te paNa tene Azraya tyajI zakAto nathI. ahA ! AthI vadhu zI bhUDhatA ? "-33 sabhyatvarUpa dUdha yadi sAcavI rAkhavuM hoya, te abhimAnarUpa sarpa sAthe tene saMga thavA na devo joIe. vidyArUpa candranI snAo, bhAna35 16 masI pAthI 252 cha "-34 mAnaH kva kartavyaH ?mAnaH padArthe kva vidhAtumarha ityeva samyag hRdi cintanIyam / / pratyakSamAlokyata eva vizve kuto'pi ko'pyastyadhiko hi mrtyH||35|| ananyasAdhAraNabuddhimattvamananyasAdhAraNazaktimattvam / / ananyasAdhAraNabhASakatvaM kvA'smAsu kuryAma yato'bhimAnam // 36 // na zrIH prasannA pravikAsidRgbhyAM na bhAratI dattavatI varaM c|| alaukikaM karma kRtaM na kiJcit tathApyaho ! drpsmuddhttvm||37|| na dhIrimA vA na gabhaurimA vA na sAsahitvaM na propkaarH| - mahAn guNo vA nahi ko'pi tAdRk tathApi garvaH kimataH prahAsyam ? // 38 // It is well to ponder over what object is worthy of being taken pride in. It is a matter of direct experience in this world that every man somewhere meets another who is more than a match for him. (35) We are not endowed with really matchless bodily, mental and oratorial powers. Why should we then be vain ? (36) Oh I the vain gloriousness of human beings, though the goddess of wealth with her eyes blooming like lotuses smiles not on them, the goddess of learning 579

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adhyAtmatattvAlaka, [24confers no boon on them; they themselves have not performed any heroic action. ( 37 ) Though there is neither patience nor seriousness nor endurance nor benevolenee, nor any other eminent quality, yet they entertain arrogance. What could be more ridiculous than this ? ( 38 ) Notes :--The following illustrations suffice to prove the evil consequences of pride : It is through pride that Ravana was totally ruined. The king Dasharnabhadra was highly elated with his greatness. Indra toned down his pride by the exhibition of his wealth, etc.. When the king saw clearly his position, he took his initiation from Lord Mahavira. Sthulibhadra, an ascetic of high repute, was elated with the pride of learning, but afterwards he could see and correct his error. Harikeshi who was proud of his high birth was also lowered down in the next birth. Marichi, the son of Bharata and grandson of Lord Rushabhadeva, the first Tirthankara, became very conceited and thereby became overjoyed on overhearing that he would become a Tirthankara in future life. He was thus doomed by his pride to many births in the Cycle of Evolution. At last he became Tirthankara as Lord Mahavira. The king Shrenika was hurled down into hell by the pride of his strength. Sanatkumara fell a prey to a direful disease on account of his pride of beauty. 580

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.prakaraNu. ] SPIRITUAL LIGHT. Kuragadu Rishi was obstructed in his austerity by his pride. So one should try his best to root out -this evil passion. mAna karavAnuM koi sthaLa ?-- " eja pahelAM hRdayamAM vicAravuM joie ke kai vastumAM abhimAna karavA vyAjakhI che ! kAraNa ke jagatamAM eka ekathI caDhIyAtA pratyakSa jovAya che "--35 " ananyasAdhAraNa buddhi, ananyasAdhAraNa zakti ane ananyasAdhAraNu vatRtA amArAmAM kyAM che, ke jenA upara ame abhimAna karI zakIye ? ''--36 " vikasvara dRSTithI lakSmIdevI prasanna thayAM nathI, sarasvatIe kai vara ApyA nathI ane tevu alaiAkika kArya sAdhyu nathI, chatAM abhimAnajanita aihatya ?, Azcarya ! '-37 " nathI dhairya, nathI gAMbhIrya, nathI sahanazIlatA, nathI parIpakAravRtti ane nathI tevA prakAranA kAi vizeSa guNa, chatAM gava!, ahA ! AthI khIjuM zuM upahasanIya ? 38 ,, prabhutAyA asthairye kIdRzo garvaH ? - rUpeNa zakrapratimo'pi martyaH kAlAntare glAnimupaiti rogaiH / 'rAjJeo'pi rakkIbhavanaM sphuTaM ca kastarhi mAnAcaraNe mato'rtha ? // 39 // A man ever though equal in beauty to Indra, becomes after a lapse of some time emaciated with diseases. It is quite evident that even a king may become a beggar. Then, does what benefit accrue from the cherishing of pride ? ( 39 ) Notes :--Sanatkumara, a paramount king, lived 74 581

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adhyAtmatattvAlAka. [ ceyu in Hastinapura. His rule extended to six continents. He was an incarnation of beauty. Indra, the chief of gods, eulogised the matchless beauty of Sanatkumara on the earth. Two gods with some doubts in their minds came down to verify this statement. They saw him at bath and were delightfully charmed at his unparalleled beauty. Being asked by the king, they highly praised his beauty. Thus being elated with pride, Sanatkumara said to them that they would see him thousand times more beautiful in the royal court. The gods at once formed a low estimate of him, because he himself, out of pride, highly praised his beauty. Afterwards they went to the royal court and being similarly questioned, replied, "Oh king, you do not appear so beautiful as you were at the bath. " They further convinced him of the truth of their statement. Thus the king felt remorse for his pride and then at once abandoned his royal wealth and possession. He then became an ascetic and strictly observed the great vows. He became free from the diseases which made him appear to the gods in the form of Brahmins, less beautiful. With the help of righteous conduct, he was re-born in higher birth (3rd Heaven) and eventually became a Siddha. prabhutAnI asthiratAmAM gava kevo ?-- ,, 8 rUpe indranA jeveA manuSya paNa kAlAntare regeAthI virUpa ane niLa manI jatA pratyakSa jovAya che, ane rAjA paNa kAlAntare raka thatA jovAya che, te pachI garva karavAmAM zo artha rahelA che ? "--39 582

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3326. ) SPIRITUAL LIGHT. mAne udbhavati svAdhikasamRddho nirIkSaNIya:sAmAnyavargaH khalu lakSanAthamasau ca koTIzamasau ca bhUpam / asau ca samrAjamasau ca devamasau ca devendramasau munIndram // 40 // asau ca sarvajJatayA vibhAntamasau ca vizvatritayezitAram / FYTYI 17151a garaz-a17H1574137: ? 11 8? 11 yugmam / There is no scope for arrogance, if a man of the middle class keeps properly in view a millionaire and a millionaire, a multimillionaire and a multimillionaire, a king and a king, paramount lord, a paramount lord, a god, and a god, Indra, and Indra, the lord of Yogees, and the lord of Yogees, an Omniscient One. ( 40-41.) Notes :--There are many legends which exactly depict the evil influence of the rapid growth of desires. It destroys all good qualities and good faith. It raises expectations and serves only to whirl men round about. It destroys knowledge, perception and good conduct. It has hurled down kings, ascetics and great men from their high position, and brought on unbearable miseries on them. In short it plays various parts in the vast theatre of this world. On the other hand cessation of desires brings on supreme "quietude and blessings of Moksha. . In the city of Kausambi there was a king called Jitashatru. Kapila' was a son of a wellreputed Brahmin, Kashyapa, who died when Kapila was young. Yasa, the mother of Kapila, advised him to further his study under the Pandit Indradatta 583

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adhyAtmatattvAlAka. [ ceyu " in the city of Shravasti; when Kapila spoke to the Pandit about his straitened circumstances, he recommended him to a high-minded merchant Salibhadra who promised to maintain him. Kapila prosecuted his studies so well that he was expected to turn out a great learned man in future, but unfortunately he fell in love with a maid-servant who became conceived by his company. In order to provide for the expenses necessary after the delivery, he anxiously set out at night to get two silver coins from a leading citizen. Then he was arrested on the way by the Police and was brought before the king in the morning. The king asked him the reason of his going out at midnight from his house. Kapila with a firm faith in truth candidly related the whole account without any omission. The king, being pleased, asked him to select a boon. He went to a garden where he began to think over the matter. All desires being dormant in the human mind began to flash out one after the other and knew no bounds. His mind could not be satisfied even by the exorbitant demand of wealth and property, when of a sudden by the rise of meritorious Karmas, his desires became weakened and a fresh spirit of denial was awakened. He, on the cessation of his desires, was blessed with quietude. He began to tear off his hair being desirous of taking to asceticism when the deities at once presented him with the ascetic garb. He then went to the king and being asked by him as to the selection of his boon, he candidly related what passed in his mind without reserve. The king 584

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prANa ] SPIRITUAL LIGHT. expressed his readiness to present him with great wealth (a crore of Masa). He said that he had vowed to abandon all property and possessions. Thus with the rigid obresvance of all vows he was blessed with Omniscience. This story well illustrates the potent power of truthfulness, denial of worldly desires and pleasures, for the attainment of true bliss. mAna utpanna thatAM pAtAthI adhika samRddha upara dRSTi karavI-- sAmAnya varganA mANasA lakSAdhipati tarapha, lakSAdhipati kATIzvara tarapha, kATIdhvaja rAjA tarapha, rAjA cakravatI tarapha, cakravatI devatA tarapha, devatA Indra tarapha, indra yAgIzvara tarapha, yogIzvara, sattarUpe dIpatA evA divya AtmA tarapha ane te, tribhuvanapati paramezvara tarapha jo kharAkhara nirIkSaNa kare, teA unmAda karavAne avakAza rahe nAha. "--40 41 nAsmAdRzAM yukto mAnaH ' yatpAdapadme madhupanti sarve surezvarAste jagadIzitAraH / darpoSlezAdapi sampramuktAH kiM naH kSamastarhyabhimAnaleza: ? // 42 // When the Lord of the world at whose lotus-like feet, the gods swarm like bees are free from even a particle of pride, is it then proper for us to be proud even to a small degree ? ( 49 ) ApaNA jevAone abhimAna rAkhavA Teja kema ?-- ' jeonA caraNukamaLamAM sarva indro bhramaranI peThe AcaraNa kare che, te jagadIzvarA alpamAtra paNa ahaMkArathI jyAre mukta che, te pachI ApaNA jevAone lezamAtra paNa abhimAnarAkhavA dhaTe kharA ? "--4ra abhimAnaceSTA antato lajjAkarI nimIlya netre hRdayaM nivezya prazAntatAyAM paricintanAyAm / svayaM trapAyA* abhimAnaceSTA saMjAyate'trAnubhavaH pramANam // 43 // * caturthI. 585

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adhyAtmatattvAlAka [ cothu' If a man thoughtfully closes his eyes and tranquilly views his conduct, he will feel for himself that proud conduet brings shame. ( 43 ) abhimAnaceSTA pariNAme peAtAne zaramAvanArI che-- " AkhA mIMcI, zAMtimAM hradayane ADI jyAre vicAra upara AvIe chIe, tyAre ApaNI pUrvakRta abhimAnaceSTA kharekhara ApaNane zarama upajAve che. A bAbatamAM darekane peAtAne anubhava sAkSI pUre che"--43 nirabhimAnamabhiSTauti mahAvratAmbhoruharAtriNA ca tapaH sudhAdIdhitirAhuNA ca / na yo janaH saJcarate'bhimAnAdhvanA sa dhanyaH surageyakIrttiH // 44 // That man, who does not tread the path of pride which is like a night to the lotus in the form of great vows and which acts like Rahu to the moon of austerities, is blessed and his glory is extolled by gods. ( 44 ) abhimAnarahitanI stuti-- mahAvratarUpa kamaLAnI sDAmeM rAtrinA samaya samAna ane taparUpa candra AgaLa rAhusamAna evA abhimAnanA raste je manuSya sacarA nathI, te kharekhara dhanya che ane tene yazAvAda suralAka sudhI gavAya ,, =44 mAnaprakaraNamupasaMharati ' bhavasvarUpaM paricintya tasmAd nivAryatAM mAnabhujaGgamo'yam / naivAmRtaM tatsahacAritAyAM bhavet paraM mohaviSopabhogaH // 45 // Therefore realising the nature of this phenomenal world, keep off the pride-serpent. Its association 586

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prakaraNuM, ] SPIRITUAL LIGHT. brings on no good. On the contrary it forces one to swallow the bitter poison of infatuation. mAnane mATe chevaTa-- " mATe jagat nuM svarUpa barAbara avaleAkI A mAnarUpa bhujaMgane dUra phekA. enI saMgatamAM *amRtA prApti nathIja, ta meharUpa viSatAja upabhAga thAya che --45 vyAkhyA. mAna, mada, ga, ahaMkAra, abhimAna vagere ekAka zabdo che. vivekI manuSyAne mATe kyAi mada karavAnuM sthAna nathI. madanu kSetra mATu che, tenA saMkSepa karIne jainazAstrakAro madanA ATha prakArA batAve chejAtimada, kulamada, lAbhamada, aizramada, khalamada, rUpamada, tapeAmada ane zrutamada. kathI kalpAyalI jAti upara mada karavA, e hRdayanI halakAi che. guNu vagara kevaLa jAtimAtrathI mahattA nathI, ane halakI jAtivALA manuSya paNa sadgha thI pUja ane che, e mATe jAtimada karavAnA hAya ja nahi. jAtimadanI je kulabada Na tyAjya che. prajJA, vaibhava ane AcaraNu e kulanI sAthe baMdhAyAM nathI, akulInAmAM paNa e bAbate uttama rIte anubhavAya che. te pachI kulamada zAne karavA joie ? je kuzIla che, tene kulavaDethI zuM? ane je suzIla che tene paNa kulavaDe karIne zuM ? yatheSTa vastuone lAbha thatAM lAbhamaTTha utpanna thatA jovAya che. paNa vastutattvana samajI zake che ke antarAya karmanA kSaya thatAM lAbha maLe che, anyathA nathI thatA. to pachI ka dRSTie lAbha upara maMda karI zakAya ? paranI prasAdIthI maLela lAbha upara mada karavA, e buddhinI mantratA sUcave che. aizvarya prApta thatAM aizvaya maDha khaDA thAya che. paraMtu vivekazIla manuSyA samajI zake che ke aizvaryanI keTalI caMcalatA che. kulaTA strInI jema aizva asthira che. guNavantane Azraya cheDI niSNuNInA pakSa pakaDanAra aizvarya zu mada karavAnuM sthAna hAi zake kharU ? * amRta ' nA artha mA, paNa ahIM dhaTe che. 587

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adhyAtmatavAlAka. [ceAthu aliSTha mANasA alanA phAMkA rAkhatA jovAya che. paNu zarIranI rAgagrastatA, virUpatA ane kSaNabhaMguratAne vicAra karatAM khalane mada gaLI jAya che. sundara rUpa dharAvanArAe potAnA rUpa upara rUpa kyAM sudhI TakavAnuM che, santApa ane cintAonI thAya che ?, enA vicAra karanArA mUcha maraDe che, paNa tene vicAra karyAM ?. vyAdhi, rAga, zAka, jvAlAmAM rUpa hAmAi jatAM zu avasthA rUpane mada karI zake kharA ?. tapanA mada karavA e te bhAna bhUlavA barAbara che. tapa karavAnA uddeza zuM che ? e yAda karavAmAM Ave, to tapanA mA avakAza raheja nahi. AtmAnnati meLavavAmAM tapa jema sAdhana che, tema tapane gava pratibandha karanAra che; e mATe tapane AtmAnnatinu sAdhana banA vanAra mahAzaya tapanA gathI kharaDAya kharA ke ? tapanA garvathI tapanI zakti kruti thAya che ane ethI mekSa te zuM, paN yazreSTa parAka paNa meLavI zakAtA nathI. paramAtmA mahAvIra jevAonI tapazcaryAM tarapha khyAla apAya, te tevAnI AgaLa ApaNI halakI tapasyA mada karavAnuM kAraNa hAi zake nahi. je tapathI karmonA kSaya thAya che, teja- madathI kharaDAyalA tapathI ka saMcayatA vadhAro thAya che. zrutanA yA muddhine madda karavA e tA bhAre TUMkI dRSTi che. je jJAnanuM phaLa virati che, teja jJAnane gatuM sAdhana banAvAya kema duniyAmAM eka ekathI buddhimAM AgaLa vadhelA pratyakSa jovAya che ane vItarAga sana devanI AgaLa te ApaNe ( chadmasthA ) badhAe ghaNIja ajJAnatAnI hada upara chIe; te! pachI buddhiyA jJAnane mada karavAnA hAyaja kyAMthI ? hemacandrAcAya sana devanI AgaLa potAne kuvA ana batAve che, te juo-- tr kvAhaM pazorapi pazurvItarAgastavaH kva ca ? / uttitIrSuraraNyAnIM padbhayAM paGgurivAsmyataH // . "" --vItarAvastotram | arthAt-- pazumAM pazu evA huM kyAM ? ane vItarAgastavana jevu kaThina kAma kyAM ? kharekhara jema eka pAMgaLA mANasa pagathI eka mahAn jaMgala eLagavAnI icchA rAkhe, tevI sthiti upara huM sthita chuM. ,, 588

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prakaraNa ] SPIRITUAL LIGHT. hemacandrAcAryanA upayukta namra zabdomAMthI paNa eTaluM tAtparya kheMcI zakAya che ke-sarvajJadevanI AgaLa pUrvadhare tathA viziSTa kRtajJAnio paNa pazu jevA che ane te viziSTa kRtajJAnionI AgaLa huM pazusamAna chuM. A uparathI buddhi yA jJAnanA madane kyAMI avakAza rahe che. khare?. " madanA ATha prakAro joyA. AvI rIte bIjA paNa aneka prakAranAM madanAM sthAne che. niHsaMdeha mada e TUMkI dRSTinuM pariNAma che. mAyA kIdRzI?mAyA matA yogalatAhutAzo jJAnArgalA durbhgtaanidaanm| . AtmArthinA sadvayavahAralakSmIspRhAvatA vA parihIyatAM sA // 46 // * Hypocrisy is fire scorching the creeper of Yoga; it is an impediment to knowledge and it is the source of misfortune. It should be left by those who desire their spiritual elevation as well as by those who long for progress in righteousness. ( 46.) Notes :--The word * Maya' is used in different. senses as attachment, ignorance, formalism, deceit, fraud, misrepresentation, perversion, dissimulation, irreverence, duplicity, hypocrisy, delusion, illusion and wealth, etc.. This hypocrisy or fraud is practised in many ways. It is a sin which gives rise to many other sins. Falsehood varying in many degrees is the chief factor in hypocrisy. It destroys good fruits which could otherwise result from the observance of vows, practice of austerity, good conduct, 75 689

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adhyAtmatavAlAka. [ cethurestraint, &c.. It springs from the desire of seeming more beautiful, sympathetic, glorious and wealthy than what one really is. Selfish and worldly people acquire this habit by the sale of merits. It infests and thus brings on fickleness in the observance of pious duties. It engenders restless thoughts, baseness of heart and anxious delight, and urges the mind in the pursuit of greed and cruelty. It raises false expectations in man and drives him miserably from one place to another for its achievement. Thus entrapped by this fiend-vice, a man loses inward peace and tranquillity and is disabled to reach the goal of Perfection. mAyA kevA prakAranI che?-- mAyA yeAgarUpa velaDIne khALavAmAM agnisamAna che. mAyA jJAnane rokanArI agalA che. mAyA durbhAgyanu kAraNa che. AtmArthI manuSyae, ane te sivAya vyAvahArika jIvanamAM AgaLa vadhavAnI icchAvALAoe mAyAne parityAga karavA joie. "--46 AEH vitha rrAyaH ?-- pade pade dambhamupAsate ye lakSAdhipAste bhuvi vIkSitAH kim ? | na nyAyataH kiM vyavahAravRttiryat svAya dambhAcaraNaM kSamaM syAt ? // 47 // tr $ $6 mAzIlaH puruSo yadyapi na karoti kiJcidaparAdham / sarva AvAyo mati tathAcAmAvataH '' || 28 || * dhanAya / ( bhagavad-umAsvAtikRta prazamarati, ) 590

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4:29. ] SPIRITUAL LIGHT. Are those who are habituated to hypocrisy ever seen to have become millionaires ? Cannot a man lead a righteous life and maintain himself without resorting to hypocrisy ? ( 47 ) daMbha zA mATe karavuM joIe?-- che je manuSya Dagale ne pagale daMbhane seve che, te lekene lakSAdhipati thayelA zuM joyA che. zuM nItithI vyavahAratti nathI karI zakAtI ke open $41941 widz & BluR9 3pg - 124 $8914 ?"-y .. nyAya eva sthAtavyamnyAyapratiSThaH puruSo bhavecced vyApArato'sau niyamAt sukhI syAt / nyAyasya mArgeNa varaM bubhukSA nA'nyAyamArgeNa paraM prabhutvam // 48 // If a man acts in conformity with justice and honesty, he is sure ( as a rule ) to be happy in all his dealings. Starvation, while adhering to the path of virtue, is preferable to the acquisition of billions by resorting to unlawful and immoral means. ( 48 ) Notes :-The practice of fraud and deceit is sure to bring on ruin either at once or in the long run under all circumstances and at all times. Sometimes benefits accrue from it, but they do not endure long. Dealers in merchandise, by the use of false weights and measures, acquire profit, but they generally do so at the sacrifice of morality and religious principles, the chief means for their spiritual development. Without principles of justice and honesty being developed in the heart of the people, 591

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adhyAtmatatvAlaka. [ zuMthe whole country is apt to suffer from the degradation of religion, good works, decline of trade, art, learning, etc.. Where fraud and deceit reign supreme, such evil consequences are sure to ensue. Again, deceit, practised by prostitutes, gamblers succeeds for the time being, but eventually brings their fall. The stories of the Pandavas and king Nala illustrate the pernicious results brought on by gambling. Many kings being entrapped in the snares of deceit and lust, have lost their kingdoms, estates, prosperity and reputation. Thus the practice of fraud does not bestow any lasting spiritual and worldly benefit, but paves the way for being hurled down into hell. nyAyamAM ja rahevuM- manuSya je nyAyanika rahe, te te rojagAramAM avazya sukhI thaI zake. dharyuM paNa eTaluM hovuM ja joIe ke nyAyanA mAge bhUkhyA rahevuM behettara che, paraMtu anItinA raste prabhutA meLavavI sArI nathI. " -48 kuzalA nirmAyaM dhanamupArjayantikauzalyamAvibhrati sAtvikaM ye nyAyapratiSThA vikasadvivekAH / pApAspadaM te pravidanti mAyAM vinaiva tAM svArthamupArjayanti // 49 // Those who possess righteousness are secure in the path of virtue and whose discriminative powers are fully developed, look evidently upon this delusion as the abode of vices and they therefore gain their object and earn their livelihood without resorting to it. ( 49 ) kuzala manuSyo vinA prapace dhana meLavI zake che " nyAyapratika ane vikasvaravivakavALA je gRhastha sAtvika kuza 692

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5.21. ] SPIRITUAL LIGHT, LatA dharAve che, teo mAyAne pApanuM sthAna mAne che. mAyA vagaraja teso potAnA svArtha pAna re cha."-48 nArthopArjananimittaM dambhaHanekazaH pazyati sarvalokaH kRte'pi dambhAcaraNe prkRsstte| artho na siddhi labhate, tadevamarthasya siddhau sa kuto nimittam // 50 // All people know through repeated experience that they do not get their desired objects even though they practise unbounded hypocrisy. How can this very delusion be the efficient cause in the attainment of their objects. ( 50 ) / daMbhavRtti arthopArjananuM kAraNa nathI- sarva lekane anubhavasiddha che ke prabaLa daMbhavRtti karyothI paNa ghaNI vakhate artha siddha thatuM nathI, te pachI arthasiddhimAM daMbha kAraNarUpa kevI rIte heI zake ?"-pa0 mAyA kasya mAtA ?iyaM ca mAyA jananI tadIyA yaH sarvadoSeSu puraHsaro'sti / .. AkhyA mRSAvAda itIdamIyA na sajjanaH sevati tena mAyAm // 51 // From hypocrisy springs forth what is called false speech, prominent of all vices. Good persons therefore do not resort to hypocrisy. ( 51 ) mAyA kenI mAtA che? - " 20 mAyA tanI mAtA cha, na sa hoSomA agresara cha. menu nAma che-bhUSA meM mAre Horor- bhAyAne sevata nathI. "-51 . mAyAM nopAsIta-- apratyayAnAM prasavasya bhUmImapArasantApasamarpayitrIm / ... zalyaM mahacetasi kA sumedhA mAyAmupAsIta vivarjanIyAm 1 // 52 // 593

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adhyAtmatavAlaka, [cethuMWhat wise men would practise deception, the generator of disbelief, contributor to immeasurable calamity, the pricking thorn in the heart and a course of conduct only to be shunned -? ( 52 ) mAyAne parityAga- avizvAsanA prasavanuM sthAna, apAra sattApane upajAvanAra ane hRdayamAM zalyarU5 aeva tyAga karavA gya evI mAyAne kahyuM DAhyo manuSya seve ?"-para pratArakANAM dayAdharmo nAstikurvanti ye duHkhi manaH parasya pratAraNAto bahubhiH prkaaraiH| puSNanti hiMsAviSavallarI te dUre dayA''rAmata IdRzaH syuH // 53 // They who distress the minds of others by practising deceptions in various ways, nourish poisonous creeper in the form of injury. Such people are at a great distance from the pleasure-ground of mercy. ( 58 ) ThaganArAomAM dayAdharma nathI je leke vividha prapaMcathI ThagIne bIjAnA hRdayane duHkhI kare che, teo hiMsArUpa viSavelaDIne piSaNa kare che. AvA manuSya dayAnA bagIcAthI dUra rahe che. "-53 prakArAntareNA poktamartha puSNAtipipIlikAdIn laghudehabhAjo rakSanti yatnairmanujAn punarye / prapAtayantyApadi vazcayitvA dayAlavaste na hi, kintu paapaaH||54|| Those who, though protect with efforts, small insects such as ants, etc., yet bring calamity to human beings by misleading deceptions, are not only 694

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31571. ) SPIRITUAL LIGHT. void of even an iota of mercy but they are ( sufficiently ) wicked. ( 54 ) Note :--The author rightly condemns those who, though scrupulously careful in the protection of life even of small insects, recklessly pursue practice of deceit, treachery and deception in their dealings with others in commercial, political and social activities. If they do, cause or allow harm to others they are certainly guilty of Hinsa ( injury ), whereby from their evil practice other people suffer in mind or body and their vital frames get impaired. To this extent they do harm or commit the sin of Hinsa. If a wealthy gentleman sees other people destitute of means, suffering from starvation, want of clothing, &c., and does not help them though he has means and ability to do so, he certainly incurs sin. If one contrives to deprive another by some trick of his wealth, he is said to commit sin, because wealth must be looked upon as one's vital breath. In short, whatever takes away comfort, happiness, &c., and causes trouble, anxiety and pain, should be regarded as taking away life. So it is incumbent upon all to refrain from doing injury to others by false deceit, pride and anger and to act in accordance with the rigid principles of justice, fair dealings and honesty in all worldly affairs, otherwise they would incur sin and would be doomed to hell. pUrvokta athanuM samarthana- " jeo kIDI vagere sUkSma jatuone aneka prayatnothI rakSaNa kare 595

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adhyAtmatattvAlAka. [ceAthu che, ane manuSyAne ThagabAjI karI duHkhanA khADAmAM paTake che, te leAkA yAdha nathI, kintu pApI che. "--54 vipratArayitRRNAM dharmA''DambaraM dhikkaroti astyekato vaJcanatatparatvaM devastutau garjanamanyatazca / etAdRzA no kimapi pante kRtena samyak tilakena bhAle // 55 // On the one side, there is ardent promptness in the use of deception and on the other hand, clamourous uproar in the worship of God, is (heard). It is inexpressible or a great wonder that such people are not at all ashamed to put on the sacred mark on their forehead. ( 55 ) Note :-The author here rightly condemns the deceptive practice carried on by selfish persons desirous of appearing more pious and devotional than they really are. Regularity in the performance of divine worship regulated by sincerity of heart without ostentation and outward show, is a preliminary necessity. The divine worship is practised in several cases out of ignorance of true spiritual light by the generality of people with expressions of their poverty, humble submissions, solicitations for help with the declaration of one's needs and with a strong hankering desire for the attainment of objects prayed for, with a selfish consciousness in the unbounded superiority of the objects of worship. This is all inconsistent and unreasonable and therefore it is neither desirable nor advisable. It is commonly done with the desire of gaining some definite selfish object 596

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3452%. ] SPIRITUAL LIGHT. of power. It means a prayer for getting back something more valuable in return than presents and offerings they have submitted in honour of some deity. True divine worship only means the true and high ideal of Perfection to be kept before the mind by rapidly following the true and great Masters on the right path. It does not mean the practical path which raises human beings from ordinary rank to high position in life. It does not signify the path followed by great and eminent persons trying for the attainment of worldly grandeur and exalted sphere in life. It really means the path of True Masters who have destroyed the whole Karmic dirt and darkness of ignorance and freed from the Cycle of Rebirths. To reach this ideal one should practise worship, asceticism and sacrifice without selfish motives and sordid pursuits. The ideal involved in the worship is also surrendering one's interests, property, wealth and other things for the good of the Universe. dhUrta mANasenA dhArmika ADaMbara tarapha dhikkAra- eka bAjI ThagabAjI karavAmAM tatparatA, ane bIjI tarapha prabhunI AgaLa moTA avAje stuti karavI, A kevI vAta ? AvA prakAranA ThagabAja mANase kapALamAM suMdara tilaka karatAM bilakula zaramAtA 191. "_44 mAyAgarbhitamanuSThAnaM vikRtayepravaJcakatve sati sanipAte'nuSThAnadugdhaM vikRti prayAti / utkhanya mAyAM vizadIkRtAyAM manobhuvAM bIjakamaGkurAya // 56 // 597

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adhyAtmatattvAlaka, callyThe milk in the form of ( the practice ) religious rites, taken under the influence of delirium of deception, affects a change for worse. The seed sown in the mental field, when purified by the uprooting of delusion, tends to sprout forth. ( 56 ) mAyAgarbhita anuSThAna vikArajanaka che - - " vaMcakatArUpa sannipAta lAgyo hoya, te anuSThAnarUpa dUdha vikAra karanAruM thAya che. mAyArUpa zalyane ukhADI manarUpa bhUmIne svaccha karavAmAM Ave, teja temAM vAveluM bIja aMkure upajAvavA samartha thaI 21} ."--45 dambhaH saMsArasamudre pAtayatisaMsArasindhoH parilaGghanArtha-madhyAtmapote bahubhAgalabhye / ce chidralezo'pi hi dambhanAmAna tarhi tatpAragatistataH syaat||57|| . Even if there be a small hole called hypocrisy, in the spiritual ship, obtained only by pre-eminent merits, useful for the purpose of crossing the ocean of the phenomenal world, then, the crossing over to the opposite bank is impossible. ( 57 ) Notes :--The bitter fruits of duplicity are well illustrated in the life of Mallinath, as related in the Trishashthi Salaka Purusha Charitra. There was a prince called Mahabala ( who evolved as Mallinatha in bis next brith ) full of prowess and magnificence. He had six friends who were all princes. He, on hearing religious discourses delivered by the revered ascetic Varadharma, entertained feelings of indifference to worldly affairs. All bis friends followed 598

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prakaraNa ]. SPIRITUAL LIGHT. him. Thus with unshakable resolution of renouncing the world, they took initiation from the abovementioned ascetic. Afterwards they all vowed to perform austerities together. Mababala secretly cherishing the desire of advance on the path of Moksha ( liberation) began to out-do others in austerity and added extra fasts studiously keeping it secret from his colleagues. Mababala had acquired so much merit that he eventually became a Tirthankara, but this pious duplicity practised by him doomed him to be re-born as a female in the next birth. daMbha saMsArasamudramAM pADanAra che "saMsArarUpa mahAsAgarane oLaMgavAnuM sAdhane adhyAtmarUpe vahANuM bahu bhAgyathI meLavAya che; paraMtu te adhyAtmarUpa vahANumAM je kaMbharU5 hAnuM paNa chidra raheluM hoya, te tenAthI saMsArasamudrane pAra pAmI zakAya nahi."--17 dharme dambha upadravaHbane hutAzaH kalahaH suhRtve rogaH zarIre kamale himaM ca / yathA tathA dambha upaplavo'yaM dharme'vaseyaH suvicAravadbhiH // 58 // * Thoughtful persons should consider fraud as an impediment to religion, as fire to the forest, quarrel to friendship, disease to body and ice to lotus. (58) dharmamAM daMbha upadrava che " jema vanamAM agni upadrava che, mitratAmAM kalaha upadrava che, zarIramAM roga upadrava che ane kamaLamAM hima upadrava che, tema dharmanI aMdara-vicAravAnee-daMbhane upadrava samajavo joIe. "-58 599

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adhyAtmatattvAka. [ yAthusaMnyastagRhANAM dambhena ko'rthaH ?prayojanaM kiM nu munivratAnAM dambho yadebhiH pariSevitavyaH ? / dambhAvakAzo nahi satpravRttAvasatpravRttau punarucyate kim ? // 19 // Of what earthly purpose is this hypocrisy to those who have vowed asceticism that they should practise it ? Indeed it does not get scope for its play in righteous practices. It is needless to say in unrighteous ones. ( 59 ) bhunimAne manu zu prayojana? munivratane dhAraNa karanArAone zuM aTakI paDyuM che ke teoe daMbha levo joIe che. yadi jIvana satyavRttivALuM hoya te daMbhanA prasaMgane avakAzaja rahetuM nathI, tyAre anucita vartanane aMgeja daMbha karavAnuM bane che, ema siddha thAya che, te tevuM vartana yadi muniomAM hAya, to 57 4DImena zu?."-58 dambhakaraNaM niravakAzam*ekAntato nAnumatirmunIzAM+ na vA niSedho'styapavAdatastat / kvApi prasaGge nahi dambhavRttiyuktA vidhAtuM bhayamasti kasmAt ? // 60 // There is no scope for fraud ; we need not fear about this as wise sages have laid down no rules absolutely mandatory and prohibitory, but have allowed exceptions as regards acts of omission and commission. ( 60 ) * " jinairnAnumataM kiJcid niSiddhaM vA na sarvathA / kArye bhAvyamadambhenetyeSA''jJA pAramezvarI" // 63 // ... ( yazovijayakRta-adhyAtmasAra, prathama prabandha ) .: + munInAm IzaH ( IzAH ) munIzaH, tIrthaGkarAH ityarthaH, teSAm / 600

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prakaraNa.] SPIRITUAL LIGHT. daMbha karavAne kayAM prasaMga nathI paramapue ekAntathI kaI bAbatanI anumati, tema niSedha karyo nathI. te apavAdanA prasaMge kaI tevuM kArya karavuM paDe, te temAM daMbhavRtti rAkhavI na joIe. paramAtmAne jyAre khAsa apavAdanI jagyAe apavAda sevavAne niSedha nathI, te pachI Dara zAne ke jethI daMbha seva joIe ?."-60 parapratAraNaM svapratAraNe paryavasyatiaho ! samAlambya bakavRttiM pravaJcakairvaJcyata eSa lokH| parantvamIbhiH pravicAraNIyaM pravazcitaH syAd nijacetano'pi // 31 // Alas ! the world is cheated by fraudulent persons resorting to crane-methods, but on the contrary they should think whether they themselves are not deceived thereby. ( 61 ) parane ThagavuM e pitAne Thage che - "ahA ! bagalAnI vRtti dhAraNa karI beThelA ThagArAo A jagatane khUba ThagI rahyA che; paNa eoe vicAravuM joIe ke bIjAone ThagatAM pitAne AtmA paNa sAthe ThagAI ja jAya che."--61 mAyAprabandhamupasaMharatiniHzalyabhAvavratapAlanasyo-padezadhArAM dadire munIndrAH / evaM hi yogaikapadIpravezaH, ki bhUriNA, zAstrarahasyamatra // 12 // The best sages have preached instructions for strictly observing the vows with purest motives purged of hypocrisy. It is the only way which secures one an admission on the path of Yoga. This entirely embodies the secret of scriptures. What more could be said or what is the use of speaking further ? ( 62 ) 601

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adhyAtmatatvAlaka. Notes :-When ascetics have renounced and vowed to practise rigidly non-injury, truth, chastity, abstention from stealing, and receiving gifts, there is no reason why they should fall into evil practice of greed, anger, pride, deceit, &c.. If they do so they commit sin and are entrapped into fresh bonds of Karma. Even an iota of this passion will prevent them from crossing this phenomenal world, because it impedes the course of their right path to discrimination. When wise sages have allowed exception of omission and commission, there remains nothing for them to indulge in such evil destructive policy. On the contrary they deceive themselves by resorting to such crane-methods. Consequently one seeking admission into the path of Yoga should root out this evil passion in order to make a progressive advance in the practice of Yoga. All these remarks similarly hold good in the case of house-holders. In the city of Kusumapura there were two ascetics : one rigid in the observance of rites and ceremonials used to stay on the ground-floor of a building belonging to a rich Jain-merchant ; the other ascetic was rather lax in the performance of daily rites and ceremonials, but his heart was highly elevated as to appreciate merits in others. The ascetic who lived down-stairs was full of deceit and delighted in slandering the other, who on the contrary always took delight in honouring the former with due appreciation of his merit and remained indifferent to his demerits. The former, who was accustomed to deceit, slander, back-biting, duplicity though 602

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21. ] SPIRITUAL LIGHT. rigid in his practice of daily religious rites, was doomed to births and re-births in the Cycle of Evolution, while the latter, by the practice of virtue, .. candour, simplicity and sincerity of heart, though lax in the performance of daily rites, was shortly destined for Moksha after some births. mAyAnA saMbaMdhamAM chevaTa- " zalyarahita bhAvathI (nikhAlasa hRdayathI) vrata pALavAne upadeza munIzvaree Apyo cheane tyAreja keganA mArgamAM praveza thaI. zake che. bahu kahevAthI zuM ? eTalAmAM ja sarva zAstranuM rahasya AvI.. jaya che."-12 lobhH| lobhaM nindatiluNTAka ekaH khalu mokSamArge sampasthitAnAM sumahAzayAnAm / / sa lobhanAmnA jagati prasiddho mohasya rAjJaH prathamaH pradhAnaH // 6 // saMsAramUlaM kila lobha eko mokSasya mUlaM tadabhAva ekH| etaddhi saMsAra-vimuktimArgadigdarzanaM yogabudhA akArSuH // 64 // Indeed, one of the robbers against high-souled travellers journeying on the path of salvation is wellknown in this world as greed. It is the chief minister of the king delusion. ( 63 ) Indeed greed solely is the source of the phenomenal world. Its non-existence is the sole means in the attainment of salvation ( freedom ). Wise persons who are authority on Yoga have therefore discri 603. . . . .

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adhyAtmatattvAlAka. [ ceAthu minatingly outlined the differentiation of the phenomenal and the nonphenomenal. ( 64 ) lAbhanu vaiguNya-- meAkSamAnA musAphara banelA mahAzayeAne luMTanAra, jagamAM lelanA nAmathI prasiddha che. e meAharAjAne mukhya pradhAna che. " "--63 66 " saoNMsAranuM mULa eka lAla che ane mekSanuM mULa eka lAbhanA abhAva che. e prakAre saMsAra ane meAkSanA mAnu digdarzIta yAgavidyAnAe karyu. che. "--4 lobhasya prAbalyam -- sudurjayAnAM prathamo'sti lobhastasmin jite kiM na jitaM trilokyAm ? lobhasya ghAte hata eva mohaH krodhAdinAze'pyavaziSyate'sau // 65 // Greed ranks first amongst the indomitables. When it is subdued, nothing remains to be subdued in this Universe. Delusion itself is destroyed when greed is overpowered, otherwise it remains even after the removal of anger, etc.. ( 65 ) lAlanu prAkhavya-- " jeenA jaya karavA atikaDhina che, tevAonI aMdara lAlanA naMbara pahelA che. lAbha jitAyeA, tA trileAkImAM zu na jitAyuM ?, lAbha haNAye chate mAha haNAija jAya che, jyAre krodhAdine nAza thaye chate paNa meha avazeSa rahe che. "--5 , bhAvA. krodha-mAna-mAyA-lAbha e meAhanIya kanAja prakAra che. cAritramAhanIya A cAra kaSAyeAmAMja samApta thAya che. jo ke hAsya, rati, ati, bhaya, zAka, jugupsA, purUSaveda, strIveda ane napu Msakaveda e navanA paNa cAritramAhanIyamAMja samAveza karavAmAM AvyA che, paNa te, 604

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53265.] SPIRITUAL LIGHT. kaSAyane anusarIne-kaSAyanI pachavADe rahIne kAma karanArA che, e mATe kaSAyaja mukhyatayA cAritramehanIya kahevAya che. A kaSAyamAM lebhanuM jera atiprabaLa che, kemake tene sUkSma aMza dazamAM guNasthAnakamAM (sUkSmasaMparAmAM) paNa haiyAtI dharAvatA hoya che, jyAre krodha-mAna-mAyA te te mate kSINa 24 gayesA hAya cha. merI mATe prastuta zyAmA " krodhAdinAze'pyavaziSyate'sau"- dhAdi nA nA 24 yA 57 55j dona avaziSTa rahe che "--ema kahevAmAM AvyuM che. lobhaM ko jayati ?*lobho'sti cintAlatikAsu kando rakSo guNAnAM kavalIkRtau ca / mahAMzca vighnaH puruSArthasiddhau jayatyamuM sattvasamudracetAH // 66 // Greed is a bulbous root of the creepers in the form of anxieties. It is a demon in devouring, as a mouthful, the highest virtues. It is a great impediment to the achievement of success. He, whose heart is the ocean-purity, subdues it. ( 66 ) Notes :--The evils of avarice are also exhibited by the following legends. A great king Subhuma * me bhATe te (hAsyAhi na4 ) nAya' hevAya che. numo, devendrasUrikRta prathama karmagranthanI 17mI gAthAnI vRttimAM- "kaSAyaiH sahacarA nokssaayaaH| te ca nava, hAsyAdayaH SaT, trayo vedaaH| atra nozabdaH sAhacaryavAcI / eSAM hi kevalAnAM na prAdhAnyamasti, kintu kaSAyai. ranantAnubandhyAdibhiH sahodayaM yAnti, tadvipAkasadRzameva vipAkaM darzayanti, budhagrahabada anyasaMsargamanuvartante iti bhaavH| kaSAyoddIpanAd vA nokaSAyAH / uktaM ca'kaSAyasahavattitvAt kaSAyapreraNAdapi / hAsyAdinavakasyoktA nokaSAyakaSAyatA" / ___x " sarvavinAzAzrayiNaH sarvavyasanaikarAjamArgasya / lobhasya ko mukhagataH kSaNamapi duHkhAntaramupeyAt " ? // 29 // (marA-bhAvAti, prazabhati.) 605 77

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adhyAtmatatvAlaka, yAthul'ost his kingdom through greed. The paramount king Sagara was not satisfied with sixty thousand sons, but, when he heard the sudden death of all, his heart was totally stupefied. Kuchikarana who was not satisfied with the possession of one hundred thousand cows died miserably by taking curd in excess. The leading citizen Tilaka, who was not satisfied with a large collection of corn at the time of famine, died miserably in the anxiety of great loss accruing to him on account of the restoration of propitious time. The king Nanda, who remained dissatisfied even with heaps of gold collected by taxation from his subjects, met with a lamentable death in restlessness and was re-born in hell. Such are the consequences of ever-increasing covetous desires. lobhane keNa parAsta karI zake?-- " cittArUpa latAone kaMda lebha che. guNene keLIyA karI janAra rAkSasa lebha che. purUSArthanI siddhimAM moTuM vina le che. A lobhane, sAnu 945 satvanA dRshy| cha, teso tI zacha."-16 lobhaM nihantumanuzAsticet sAtvikaste puruSAbhimAno lokAgraNItve yadi caayiyaasaa| sphAraM parisphAraya tarhi *lobha-varSa prabhaGgaM puruSArthamuccaiH // 67 // * " spRhAvanto vilokyante laghavastRNatUlavat / / mahAzcarya tathApyete majanti bhavavAridhau " ! // ( yazovijayajI, jJAnasAra.) 606

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SPIRITUAL LIGHT. - Oh good one 1 if your pride is pious and legiti mate, and if you desire to be foremost among the people, then, strive hard with all your might to batter down the ramparts of greed. ( 67 ) Notes :-Desire for wealth, glory and authority, if not confined within proper limits, gives birth to evils by various acts of rashness, foolishness and profligacy. Riches hoarded up most covetously do not bring on ease and happiness, but, on the contrary, rebound to miseries and calamities, destroy good qualities, create fresh fears and horrors,increase despondence and resist transitory, wavering and unsteady thoughts. In order to gain riches a greedy person practises treachery replete with danger and trouble. Sometimes she is inaccessible to princes and favourable to fools, without the least consideration of their merits and faults ; so one should strive hard to conquer greed, the root of all evils. Similar are the disqualifications of seeking glory and authority beyond their proper bounds. One should inwardly question himself what good use he will make of riches, glory and authority if he could secure them to the extent equal to his aspirations. The reply in many cases would be simply to die rich, glorious and full of authority, without making a good use of these possessions for the benefit of mankind or fellow-brothers. Persons enlightened with spiritual light would, at once clearly see the fleeting, transitory and pernicious nature of wealth, fame and authority and would at once renounce them in toto or try to put 607

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adhyAtmatattvAlaka, . [ yAthua check upon their ever-increasing desires for their attainment. They would further endeavour to use or spend what they have acquired in excess in doing good and pious works for the benefit and elevation of human society. lAbhane parAsta karavA tarapha pretsAhana- ...... " De mAmA ! ne tA! 53pAlibhAna sAtvi hAya bhane lokanA agraNI pada para AvavAnI je tArI spRhA hoya, te lebharUpa priyAne tou| pradara 53SA // 25."-97 lobhavRttacitrIye svecchayA pUrayituM kSamante na zAkato'pi svakakukSirandhram / AndolitAntaHkaraNA nRpazrI-prepsAsamIreNa bhavanti te'pix||6|| ... The hearts of those, who are not able, of their own accord, to stuff their bellies even with vegetables, are also again moved with the breeze in the form of desire for royal wealth. ( 68 ) lebhavRttinuM vaicitrya jeo yatheSTarIte zAkamAtrathI paNa pitAnuM kukSiradhdha pUravA samartha nathI, tevAonAM paNa antaHkaraNo rAjyalakSmInI pRhArUpa vAyuvaDe adesit thAya che."-18 lobhasyAnarthakAritvamAcaSTelobhArditaH kiM na karoti kaSTaM lobhA''hataH kiM na karoti krm| karotyanartha pitR-bAndhavAnA-mapyAzu lobhacchurikAhatAkSaH // 19 // x " girimRtsnAM dhanaM pazyan dhAvatIndriyamohitaH / / ... anAdinidhanaM jJAnaM dhanaM pArzve na pazyati" // (yazovijayajI, jJAnasAra.) "608

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prakaraNuM. ] SPIRITUAL LIGHT. What affliction does a greedy person not bear? What action does he not do? One, whose eyes are blinded by the knife of greed, does not scruple to launch his parents and relations into calamity. ( 69 ) Notes:- Generally wealth is reckoned as a great blessing in this world. So people wanting in true spiritual light undergo unreasonable difficulties in the pursuit of money. They commit all sorts of wicked acts and they deal in falsehood and all kinds of unfair ways making the attainment of wealth an allabsorbing game. They travel through forests, mountains and caves and journey on vast ocean, undergoing all kinds of excruciating pains and troubles caused by hunger, thirst, heat and cold. They ruthlessly do heinous acts amounting to murders, even of friends and relations, without any compunction being entrapped in the sordid lust of gold and glory, even though they have sufficient means to live upon in the manner befitting their character and rank. Many instances are known of ambitious persons killing even their parents for the sake of high power and authority, and of parents offering their children in prostitution and also offering them as sacrifices out of the irresistible thirst for gold. So greed is the destructive poison for all sublime virtues. People generally do not try to realise the fleeting and transitory nature of property, wealth, glory, authority and all worldly fascinating objects, and hence they are doomed to fall into apparently charming pitfalls. 609

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(( adhyAtmatattvAlAka. lAbhanu anartha kAritva-- lAbhArtta mANasa zu kaSTa-kAryAM karato nathI ?, lAbhathI hAyalA mANasa zuM karma AcaratA nathI ?, lebharUpa charIthI haNAi gai che AMkha ( antardaSTi ) jetI evA mANasa kharekhara peAtAnA mAtA-pitA ane khAMdhavAne paNa anarthanA khADAmAM utAratAM acakAtA nathI."--{ [ ceyu 'lobhaparavazIbhUtAn paridevayate - saMkezya ye niSkaruNaM prajAto dhanaM gRhItvA pupuSuH svakozam / bhayaGkaraM bhUri vidhAya yuddhaM prAdarzi yaizva pralayAvabhAsaH // 70 // lobhAditAste'pi hi mRtyukAle na kiJcidAdAtumalaMbabhUvuH / ekAkino raGkamukhAH prayAtA - stasmAt kimarthaM vidadhIta lobham // 71 // sukham | Those who tormented the people mercilessly and filled their storehouses with wealth they seized, those who repeatedly fought in terrible battles and created the terrible scene of ( universal) destruction, and even who were pinched by greed, were not able to take anything at the time of death. They were forced to go alone with their humiliated faces; therefore why should greed be entertained ? ( 70-71 ) (" lAbhaparAdhIna thayelAo upara dayAbhAva-- jeee ni yarIte prajAne du:khI karI tenI pAsethI dhana kaDhAvI potAnA bhaMDArane puSTa karyAM ane aneka bhayaMkara yuddo karI pralayakALanA jevA dekhAva batAvyA, tevA lAbhAtta bhUpAleA (!) paNa maraNa vakhate peAtAnI sampattimAMthI kai paNa sAthe lai javAne samartha na thayA, ane ekalA garIbaDA mADhe kaMgAlanI jema ahIMthI upaDI gayA. jyAre Ama hakIkata che, teA pachI zA kAraNe leAbhAsakta thavuM ?, "--70-71 610

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SPIRITUAL LIGHT. lobhAbhAva eva saukhyabhAvamAvedayatikenApi sAdha na gatA dhareyaM lobhena tAmyanti vRthaiva mandAH / vivekamAdhAya vicAryate cet mantoSa evaM pratibhAti saukhyam // 72 // This earth has never accompanied anyone. The dull-witted persons are uselessly distressed by greed. Contentment only contributes to happiness if we rightly reason. ( 72 ) . lobhanA abhAvamAM sukhasadbhAva A pRthvI koInI sAthe gaI nathI. phegaTaja lebhanA kAraNe maMdabuddhivALA mANaso duHkhI rahyA kare che. viveka upara sthira rahIne vicAra karavAmAM Ave, te saMtoSamAMja sukha raheluM jaNAya che. -72 - anvaya-vyatirekathI siddha thAya che ke-sukhanuM kAraNa satiSaja che. nyAyadaSTie jotAM kAraNa-kAryabhAva anvaya-vyatirekathI siddha thAya che. jenA sadbhAvamAMja jenI sattA e "anvaya" ane jenA abhAve jene niyamena abhAva e "vyatireka" kahevAya che. saMtoSanA sabhAvamAMja sukhanI niyamana sattA hoya che ane saMtoSanA abhAvamAM sukhane cokakasa abhAva hoya che-evI rIte anvaya-vyatirekanI upalabdhi thavAthI saMtoSamAMja sukhanI kAraNutA vizrAnti le che. lobhaM tyaktvA kiM nirudyamIbhavitavyam ?" na kartumudyogamiyaM na vArtA parantu lobhotthavikalpadhUmaiH / manaH sadA zyAmatayA vRthaiva kArya gRhasthairapi hanta! kasmAt ? // 73 // (From this ) Cessation of activities is not to be inferred but why should householders, however, blacken their minds to no purpose with the smoke of fanciful ideals raised by greed ? ( 73 ). 611

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adhyAtmatattvAlAka. [ ceAthu lAla cheADI zuM nirUdyamI rahevu?-- " leAbhanA parityAganA upadeza karavA uparathI ema na samajavuM ke- lekhaka nighogI rahevAnuM pratipAdana kare che; tAtparyAM e che ke gRhasthAe paNa hamezAM lAbhathI uDatA vikaNrUpa dhUMvADAthI hRdayane zA mATe vya kALu rAkhyA karavuM joie ?. "--73 lobhArtta niSphalaprayatnIbhavane viSIdantaM zlokayugmena zikSayatikRte prayAse pracure'pi yanna saMsiddhimApnoti samIhito'rthaH / saklizyate tena, paraM vicArya yadasmadIyaM na hi tat pareSAm ||74|| Even after tremendous exertions being made, the desired object is not obtained and it brings on distress to the mind, so we should consider that what belongs to us, does not belong to others, or what does not belong to us, belongs to others. ( 74 ) prayatna niSphaLa thatAM du:khI thatA lAbhIne upadeza-- ' ahu prayatna karavAM chatAM paNa iSTa arthanI siddhi dhaNI vakhata thatI nathI, ane tethI karIne hRdayamAM baLApo thAya che; paraMtu vicAra karavA joie ke-- je amArUM che, te khIjAtuM nathIja, athavA je amArUM nathI, te khIjAnuM ja che. "--74 bahuprayatnairapi nArthasiddhiH kasyApyayatnAdapi kAryasiddhiH etad dhruvaM karmabalaM vicAryA'niSTaprasaGge'pi na khedavAn syAt // 75 // Success in one's object is not attained by some even by various kinds of efforts and is obtained even by some quite easily. So considering the inevitableness x anyadIyena caturthapAdena pUrtiH / * A baMne arzI prastuta zlAkanA caturtha pAdamAMthI nikaLe che. 612

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prakaraNa. ] SPIRITUAL LIGHT. of the working of the Karmic forces, one should not be sorry if one has to face unwelcome occasions. ( 6 ) prayatna karyo chate paNa iSTa arthanI siddhi ghaNu vakhata thatI nathI dekhAtI, jyAre koIne anAyAse kAryanI siddhi thaI jAya che. AvuM avicala kamanuM baLa vicArIne aniSTanA prasaMge paNa khedavAna na thavuM joIe."--75 vyAkhyA. lebha-roga upara saMtiSa e rAmabANa auSadha che. cakravartIo paNa saMtoSa-amRtanI pipAsA pUraNa karavA svAdhIna rAjayane paNa choDI daI niHsaMgamArga grahaNa kare che. ghaNI vakhate ema jovAya che ke je vastunI tIvra IcchA karAya che, te vastu vadhu durlabha thatI jAya che. zAstrakAro kahe che ke lakSmInI IcchA zAnta thatAM lakSmI pAse Ave che. zabdazravaNanuM kAraNa je kAna che, temAMja AMgaLIne paDado nAMkhatAM jema kevaLa zabdadhvani anubhavAya che, tema lakSmInI IcchA upara dabAva pADatAM AtmA apUrva lakSmImaya anubhavAya che. AMkhe mIMcI devAthI jema AkhA jagata upara DhAMkaNuM daI dIdhuM jaNAya che, tema lebha upara paDado nAMkhavAthI samarata rAgavRttio DhaMkAI jAya che. te zarIradhArIo paNa mukta che ke jeo pUrNa saMtuSTAtmA che. pUrNa saMtuSTatA eja mukti che; e sivAya muktine kaMI ziMgaDuM heya kharUM ?. zuM saMtoSajanya Ananda rAga-dveSathI saMkIrNa che athavA viSayajanita che ke jethI tene muktinA sukhathI halake pADI zakAya che. yadi kAraNanurUpa kArya mAnatA he te muktisukhanuM upAdAna saMtavAnanda sivAya bIjuM ghaTI zake tema nathI. karmone umUlana karavAmAM je tIvra tapane kAraNa mAnavAmAM AvyuM che, te tIvra tapa saMtoSanA sAhacaryamAMja phasAdhaka thaI zake che, anyathA nahi. cakravartI ane indranuM aizvarya vikAra-kama-kheda-kalezathI bhareluM che, jyAre satiSajanya sukha nirvikAra, anAyAsasiddha, svasannihita ane sthira che. kedhAdi kaSAyonuM vivaraNa joI lIdhuM. e cArene rAga-dveSamAM antabhava thAya che. krodha-mAna e bene TheSamAM ane mAyA-lobha e bene rAgamAM samAveza thAya che. anya sUrionA mate phakta eka krodhane dveSamAM 618

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adhyAtmatattvAlAka. [cethuna samAveza thAya che, bAkInA traNa rAgamAM jAya che. game te rIte paNu rAga-dveSa e krodhAdi cAra kaSAyathI atirikta nathI, athavA krodhAdi cAra kaSAya rAga-dveSathI atirikta nathI, e nirvivAda sidgha che; ane enuMja e kAraNa che ke cAritramAhanIyanA bhedomAM krodhAdi cAra kaSAyeA gaNAvyA chatAM rAga-dveSanI gaNanA karavAmAM AvI nathI. Apha karyAM paikI kAi paNa kanA prakAromAM rAga-dveSa gaNyA nathI; e mATe krodhAdi cAra kaSAye sAthe rAga-dveSanuM tAdAtmya sunizcita che. saMsAranI cIjo upara je rati-prIti thAya che te rAga che, ane je arati-aprIti thAya che te dreSa che. A rAga-dveSanAM anyaneAthI sarva zarIradhArI dRDhatara baddha che. saMsAramAM prANie sukha AvatAM prasannasukha ane du:kha AvatAM zyAmamukha bane che, te A rAga-dveSane AbhArI che. rAga ane dveSa e baMne eka bIjAthI judA paDatA nathI. e khatenI haiyAtI ane e baMnene tyAga sAtheja heAya che. AtmasAmrAjyamAM tophAna karanArA jeTalA deASA che, tenA e meTA bhAgalA paDe che. temAM eka bhAganI seAsAyaTIneA presiDenTa rAga che, jyAre khIjA bhAganI samitinA adhyakSa dveSa che. samasta doSamaMDaLanI AgevAnInA abhiSeka A meneja prApta che. AtmasAmrAjyane chinnabhinna karI adhyAtmasRSTimAM pralayakALa vartAvavA, eja A mate bhAionA rAjagAra che. enA Apa meAha che. mAhu mahArAje peAtAnA e putrane peAtAnA senApati nimyA che. e senApatie pratisamaya cetanapurImAM humalA karatA rahe che. e senApatioe AtmapattanamAM kALA kera vartAvI mUkayA che. Akhu jaMgat e pizAceAnA dArUNa upadrAthI dhera cIza pADyA kare che. tr garAnAmaDho ! vizcaM rUmi: ( rAga-dveSa-mAhai: )vazyatA re / hiyate : jJAnasarvasvaM svarUpamapi janminAm " // " ye jantavo vigodeSu ye'pi cAsannamuktayaH / sarvatrAspRSTa karuNA patatyeSAM patAkinI .. // rr kuttA vaira miteSa munnAma: saTTAthavA / yanobhayasamAyogastairbhavan pratiSidhyate ? " // ( hemacandra-yogazAstra, caturyaprakAza, ) 614

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prakaraNa. ]. SPIRITUAL LIGHT. A pizAcAne haNI nAMkhavA tarapha jIvAtmAnuM lakSya hAvu ja joie, emAM teA kahevuja zuM che ?, chatAM teTalo paNa khyAla keTalAka nirbhAgI AtmAone hAtA nathI. eka tarapha e rAkSasAne haNavAnuM kAma atikaThina che, jyAre bIjI tarapha e hullaDakhArAneA saMhAra thayA vagara cetanajI sukhe besI zake tema nathI. have zu karavu? eka upAya che. cAra nItiemAM eka bheda nIti che. zatrulamAM bheda pADIne peAtAnuM uMcuM rAkhavuM e' A nItine prayAga che. A nIti ahIM evI rIte vAparavAnI che ke e pizAce, je mana upara ATalu badhu jhujhe che, te manane phAsalAvIne samajAvavuM joie. te mana jo samajI jAya ane jIvAtmA taraphanA pakSamAM thaI jAya, te pachI bAjI jitAI gaIja samajavI. manane peAtAnI ( AtmAnI ) tarapha kheMcI AtmahitanA maMtrane tamAma bhAra tenI upara mUkavA. Atmahitane anukUla mantra tarapha mana jema jema vadhu pravRtti karaze, tema tema pelA rAkSase| adhyAtmapattanathI vegaLA thatA jaze. mana jyAre pUrNa anukUla thai jaze tathA atyudAtta vicArAmAM ka ramaNa karavA lAgaze, tyAre pelAe bahuja narama paDI javAnA, A prakAre mananI AtmAbhimukha pravRtti thavA tarapha lakSya bAMdhavAnI jarUra che. AbhAbhimukha pravRttimAM mana jyAre parAkASTA upara Avaze, tyAre adhyAtmapattanamAM satra zAnti pasaraze ane apUrva prakAzathI jaLahaLatA AtmA advaita AnandamAM magna thaze. haze: zodha mAna-mAyA-homazrA: jayopAyaM paridarzayati kaSAyAH, sAmprataM teSAM krodhasya rodhe prazamo baloyAn mAnAya zaknoti punarmRdutvam / mAyAM prahantuM prabhutA''rjavasya lobhasya zatruH paritoSa ekaH * // 76 // - Tranquility of mind is able to remove anger. Gentleness destroys pride. Sincerity vanquishes ** muktimicchasi cet tAta ! viSayAn viSavat tyaja / kSamADaDarnava--cA-to-satsya yugavad ma ,, 615 11 - aSTAvakaragItA.

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adhyAtmatattvAkA deception and contentment is one bitter enemy of greed. ( 76 ) Kashayas. The passions are anger, pride, hypocrisy and greed. The passion of anger brings on in its train, envy, sorrow, fear, scorn, rashness and inconsideration. It perverts the reasoning power by upsetting the equilibrium and serenity of mind. When it assumes a violent form it deforms the bodily features, makes voice horrid, eyes fiery etc., It impairs or destroys friendly and social relations and causes unnecessary troubles. Its pernicious results are painful and evident in all vocations of life, moral, intellectual, social and spiritual. The inner-self instead of making advance towards Immortal Light recedes immensely back into the mires of degeneracy and decay. So whenever the aspirant is overtaken by it, he must try to sbake it off, and cultivate forgiveness, forbearance, love and sympathy contributing to his spiritual progress. With the philosophical inquiry into the working of the Karmic Law and anger as cause and effect he would clearly understand the true nature of things in this world. Egotism arises from misconceptions with regard to powers, moral intellectual, physical, social and spiritual. It begets presumption, arrogance, vanity and conceit when opposed, it gives rise to jealousy l'esentment, hatred, indignation and tyranny. It gives 616

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45321. ) SPIRITUAL LIGH'T. defiance to good counsel and reasoning. It undermines the true worth of doers and their deeds. It invites hostilities and bitter feelings without any advantage, nominal or substantial. The proud man is in capable of cherishing true love for other and also of baying it from others. He disparages virtues and depreciates goodness by vain glory: In short it works all possible disorder, suffering and mischief. The best way to be free from these passion is to enter into its inquiry as to its metaphysical and ethical aspects. Reflections on vanity and of human wishes, vicissitudes of fortune and ravages of time, unreliableness and mutability of the worldly things and concerns etc., will shed luminous light on the mind to understand the true nature and the working of the contemptible passion resulting in degradation, moral, intellectual, spiritual, social and physical. Hypocrisy is a dreadful fire scorching the vitality of heart. It impedes the acquisition of firm belief and true knowledge. It is the source of misfortunes, calamities and troubles. However shining it may be, in appearance, it is far from contributing to the accumulation of wealth and true happiness and prosperity. . From hypocrisy springs false speech, prominent of all vices. It mars one's prestige and reputation. Experience proves that generally people of unbounded hypocrisy never gain success in having their desired objects. In spite of such results the masses of people are entangled in the snares and meshes of this abominable vice. It is quite in consonance with the misleading delusion. Those people 617

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adhyAtmatattvAlAka. [ cAthu scrupulously appearing careful for small things bring humanity in troubles and worries by base deceptions. It is also due to this delusion that they are prompt in the use of deceptions and also in the display of ardent zeal in the worship of deities. Fraud, deception, deceit, false appearance and all forms of hypocrisy are never seen to bring happiness, comfort, wealth, prosperity in their true significance. It stultifies the heart and the head. It retards spiritual progress. It furthers the accumulation of Karmic energies, the chief cause of the cycle of repeated births. With these results before one's mind one should try to tear away the bonds of this evil passion and make rapid progress on the path of salvation. Greed proceeds from desires (vasanas), the main root of propagating the Cycle of Births pregnant with all troubles and miseries. Desires proceed from attachment to objects of senses and pleasures. Sordid love of money and property retards all endowments of mind from professional activities and quiet possessions of heart. A greedy man is inaccessible to arguments of reason, philosophy and religion. The varied springs and characteristics of a covetous man baffle the powers of dramatic writers, satirists and others to draw or explain them in full. It is a matter of common experience that persons affected with avarice, greed and covetousness have done irreparable loss to human society. Like a huge monster, avarice devours the highest virtue. It overshadows the best powers of vision and intellect. It hardens the hearts of men even to the extent of 618

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prakaraNa, ] SPIRITUAL LIGHT. bringing their relations near and dear into pinching calamities. When greed is awakened all vices arise and when overpowered they all subside. Biographies and histories teem with illustrations giving pictures of the rise, growth and decay of this demoniac passion. In short one should try to be free from the meshes and snares of this evil passion calculated to work social and spiritual progress. When all these passions (Kashayas ) are eradicated partially or in lots, the aspirant rapidly advances on the path of Yoga. The various forms of these passions are already described in the notes on Kashayas. krodhAdri kaSAyeAne jItavAnAM sAdhanA-- " krodhane aTakAvavAmAM sama upazama che, mAnanI sDAme Takkara lenAra mRdutvasvabhAva che, mAyAne haNavAmAM sAmarthya dharAvanAra RjIsvabhAva che ane lAbhanA kaTTara duzmana soSa che. "-- prastute vizeSaM darzayatikrodhAdikAssvirbhavana saGgAH prAgeva saJcintya vimocanIyAH / prasaGgasamprAptakaSAyatAyAmuktAnupAyAMstvarayA bhajeta // 77 // One should think beforehand and contrive not to display anger and such other passions. If at all he does, care should be taken to curb them im mediately. ( 77 ) prastutamAM vizeSa 8 krodhAdi deSAne prakaTa thavAnA prasaMge pahelethIja vicArIne va devA, prasaMgataH kadApi krodhAdinA udaya thAya, to tenA nirodha karavA ti upAyA yejavA ~190. 619

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adhyAtmatavAlAka. prakaraNaM samApnoti saJjanyeta yathA yathA'balatayA krodhAdibhirdUSaNaiH saJceSTeta tathA tathA zubhamatistyaktvA pramAdasthitim / yaH krodhAdivikArakAraNa upaprApte ca nA''kSipyate prAptuM yogadharAdharasya zikharaM nAsau vilambakSamaH // 78 // The wise should exert themselves to take such steps as will make them more and more free from shortcomings, anger, and others. He who is not affected when confronted by passions, is sure to reach without delay the summit of the mountain of Yoga. (78) Note-An aspirant after Moksha or spiritual bliss should manfully fight against and conquer these evil wild passions as anger, pride, deceit and greed. Control over these passions brings tranquility and quiescence. A man is hurled down into troubles if he is subdued by them. They, by affording immediate gratification, powerfully misguide us, so, all holy texts prescribe the restraint of senses, the removal of wrath and covetousness, in order to have peace of mind. It is not very difficult to govern one's passions and hinder them from breaking out, if one directs the strength of his reason to curb them; there are various illustrations of highly reputed persons bitterly suffering under the strong evil influence of unruly passions and afterwards enjoying true happiness having forcibly subdued them. A rich merchant Rudradeva had three sons, 620

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prakaraNa, ] SPIRITUAL LIGHT. were Dungara, Kudunga and Sagara, who married respectively Shila, Nikriti and Sanchaya. Agnishikha, the wife of Rudradeva, was matchlessly beautiful and excellently virtuous. Rudradeva and his wife easily excitable to anger and rage, his three sons were also under the influence of pride, deceit and greed. So the strong influence of passions reduced the whole family to ruin. Once upon a time Rudradeva being displeased with his sons gave to his wife one thousand golden coins to keep under the seal of silence and buried two thousand coins for himself underneath the ground. This worldly caution created the notions of distrust, deceit and greed in the family members. So Nikriti and Sanchaya tried their best to please their mother-in law with pretended humility and feigned courtesy and thereby extracted from her the secret of the treasure-ground. Similarly, Kudanga and Sagara squeezed out the desired secret from Rudradeva. When the deceitful sons and their wives got the desired wealth, they grew indifferent and cool towards their elders. It is quite clear that duplicity brought on by greed was not checked even by feel ings of parental love or respect, but on the contrary M it urged them on to wicked acts of stealing the wealth-the vital Pranas of their elders. When the parents knew these foul deeds they were highly enraged. Now, anger, the wicked passion, worked out its own part. Rudradeva scolded his wife for revealing the secret. She also retorted to her husband with double poignancy. The quarrel ended in the 621 Ge

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adhyAtmatattvAleAka. [ ceAthu death of Agnishikha who was severely beaten by her husband. The excess of violent anger caused her to be reborn as a female serpent who under the influence of uninterrupted violent anger lodged herself on the treasure-ground as a sentinel. She revengefully stung Nikriti and Sanchaya to death. They were reborn respectively as a female mangoose and a bitch and being still under the influence of cupidity did not leave the house. Sagara poisoned Kudang to death out of unquenchable greed. Kudanga was reborn as a dreadful serpent and stung Sagara to death who was reborn as a mangoose in the same house. Dungara by his attitude of pride and vanity enraged his father and the result was the exchange of angry words between them and loss of mutual respect. Shila fell down into the courtyard being bitten by the bitch, who, being previously beaten by Shila, was about to die. The whole neighbourhood was startled with tremor, horror and panic. Meanwhile a pious ascetic, possessed of the power of seeing the past and being on the rounds of alms, went to the house of Rudradeva to whom he impressively explained the evil consequences of the passions and the causes of such births of these creatures, who there upon remembered their past lives and were converted and imbued with self-denial, righteousness, and thus being spiritually enlightened, took the vow of fasting till death, and became self composed and self-centred, and eventually became denizens of heavens. Rudradeva and Dungara being touched with remorse by the words of the ascetic were also 622

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32. SPIRITUAL LIGHT. initiated, but being still closely pursued by hot-headedness and pride were turned out from the group of ascetics. When they saw their faults, they showed repentance and got themselves reinitiated. Severe austerity and strict observance of the vows helped them to destroy completely the destructive Karmic forces and enabled them eventually to be blessed with Omniscience. One could easily see from this narrative the extra-ordinary powers of the soul and the variegated results of the Karmic forces. 2nI samAti " dhAdi doSa je je rIte nirbala thatA hoya, te te rIte apramattabhAvathI sajajane prayatna karavo joIe. krodhAdivikAra thavAnAM kAraNa samIpa upasthita thaye chate paNa jenuM mana AkSipta thatuM nathI, tene mATe gaparvatanA zikhara upara pahoMcavAnuM kAma vilaMbane sahana karatuM nathA."-78 - kaSAyo kevA bhayaMkara che ? e vAta, vizeSAvazyaka bhASyanI aMdara ApelI gAthAo uparathI spaSTa samajI zakAya tema che. te gAthAo " uvasAmaM uvaNIA guNamahayA jiNacarittasarisaM pi / paDivAyaMti kasAyA kiM puNa sese sarAgatthe " ? // " davadUmiyaMjaNadumo chAracchanno'gaNi vva pnycyo| dAvei jaha sarUvaM taha sa kasAyodaye bhujo" // " tammi bhave nivvANaM na labhai ukkosao va saMsAra / poggalapariyaddhaM desoNaM koi hiMDejA // " jai uvasaMtakasAyo lahai aNaMtaM puNovi paDivAyaM / na hu bhe vIsasiyavvaM theve va kasAyasesammi" // " aNathovaM vaNathovaM aggiyovaM kasAyathovaM ca / na hu bhe vIsasiyavvaM thevaM vi hu taM bahu hoi" // ( 174 568, 568 gAthA-1306, 1307, 1308, 1308, 1310), 623

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adhyAtmatattvAleka, zuM bhAvArtha e che ke-"udAtta guNo vaDe zamAvI dIdhelA kakSA paNa jinasadaza cAritravALA mahAtmAne paNa jyAre nIce pADe che, te rAgI prANIone mATe te zuM kahevuM ?. jema, dAvAnaLathI baLela aMjana vRkSa kAraNasAmagrI maLatAM pharIne aMkurita-puSita-phalita thAya che ane bhasmacchanna agni tRNadine saMbandha thatAM dAha-pAkAdi kriyA karavA samartha thAya che, tema upazAta thaelA kaSAyo paNa punaH pitAnuM svarUpa batAvavA samartha thAya che. upazamaNIthI kaSAyone upazamAvanAra mahAtmA te bhavamAM (saiddhAtikamate ) muktine prApta thatuM nathI; ane kadAcita koI upazama zreNIvALAne paNa aDadhe ( kici nyUna ) pudgalaparAvato saMsAra bhamavAne prasaMga AvI jAya che. agyAramA guNasthAna sudhI pahoMcela mahAtmA paNa pAcho ananta saMsAra rajhaLe che, e mATe svalpa paNu kaSAya tarapha vizvAsa na rAkhavo joIe. DuM RNa, DuM chidra ane thoDo agni jema vizvAsa rAkhavA yogya nathI, tema cheDe paNa kaSAya rahete bedarakAra rahevuM na joIe, kAraNa ke te badhuM thoDuM hoya te paNa tene lAMbuM thatAM lagAre vAra lAgatI nathI." cothuM prakaraNa khalAsa thayuM. enI aMdara krodha, mAna, mAyA ane lema e cAra kaSAyonA saMbaMdhamAM joyuM. have e kaSAyane kSINa karavAne mArga zI rIte le joie che, e tarapha vicAra karavAnI agatya rahe che. cAle, ene mATe pAMcamA prakaraNamAM praveza karIe. 624

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TFA-TATUTA 1 dhyaansaamgrii| CHAPTER V. Requisites for Meditation, (Shlokas 39 ) Mind-purification. The purification of mind is the condition procedent, the prime necessity of spiritual advance. It is like striking the deadliest blow at the very root of this world phantom, because it is from the perversion of mental vision that Jiva is hurled into the cycle of birth and rebirth. The Bhagvad-Gita says: Hi ga Aqsamuti roi JOETANT: 'Mind is the root-cause of captivity and release.' The sage Muni Sundarasuri says :-Neither Japa nor Tapas, neither physical restraint nor mental, neither silence nor Pranayama leads to Moksha but pure mind; mental purity is the beginning of Yoga; Yoga leads to Tapas; Tapas to Moksha. One therefore should purify one's mind." If once the conquest of mind is achieved, further 625

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adhyAtmatattvAlAka. [ pAMcamu progress in spirituality becomes all but free from insuperable hindrances. The spirit has got two vehicles, to work through for its real development; one gross and the other subtle. The former is the physical vehicle what we call body, and the latter is the mental vehicle. These two are constantly acting and reacting on each other and the individual's life and activities are the resultant of the interplay of these two forces. If a man is to make any progress, these two forces must be so adjusted that their momentum, that is the individual's activities, must be in the directions of spiritual advance; as between these two vehicles, the mental acts more powerfullythough not always with immediate consequencesthan the other. Outwardly it seems as though there is no direct connection of body with mind and their spheres of work are entirely distinct, or if at all there is any connection, it is the body which can mould the mind rather than the reverse. But such is not the case. Psychic Laws prove the truth of the fact that the subtler the force, the more powerful is its working. It is the mind which moulds the body. The science of mental cure is the living illustration of this. The Theory of Karma and Rebirth also proves the The mind and Karma of my previous give me the present body. They the cause of which the body is the cause is prior to effect. The negation of effect result; and 626 same thing. existences constitute

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karaNuM. ] SPIRITUAL LIGHT. is effectually secured by the negation of cause, but we cannot assert the converse that the negation of cause will necessarily follow the negation of effect. We thus see that for spiritual progress what is required is to so modify the cause as to be helpful to the journey on the onward path. Bodily purification without mental is of no account. It is well said - " vazaM mano yasya samAhitaM syAt kiM tasya kArya niyamairyamaizca ? / hRtaM mano yasya ca durvikalpaiH kiM tasya kArya niyamairyamaizca " ? // Another writer says - " rAgadveSau yadi syAtAM tapasA kiM prayojanam ? / tAveva yadi na syAtAM tapasA kiM prayojanam " ? / 2 So long as the germ of sin remains to corrode mind, mere outward application of medicines will not bring about the required cure. It is the root cause that must be removed. Otherwise every thing is sure to be ineffectual. With mind unrestrained, Liberality, Learning, Study, Japas, and Worship are of no avail to him whose mind is perturbed by the Kashayas. Best Yoga consists in curbing the mind. K Mental purification is no light nition of mind is saMkalpavikalpAtmakaM manaH / of mind to be tossed about with ideas one after the other. Restlessness is in a way its differentia. Arjuna says in the Gita that the restraint of mind is even more difficult than that of mind. But it must be achieved for spiritual progress. Really nothing is impossible if only we adopt right methods. If we continually practise the art of imposing limitations on the ceaseless activities of mind, gradually it will attain 627 affair. The defi It is the nature

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adhyAtmatattvAle ka. [ pAMcamu- to that equipoise whereby the spirit becomes the mental Self of a mental world dwelling in the reign of a luminous mental nature where laws are those of the intellectual, psychic and higher emotional being dominated by the clarity and happiness of the Sattvic principle proper to higher mental existence. The nature of such higher nature of soul and world of spiritual Nature is indeed very difficult to seize, but a steady pursuit of right method may lead one to it. The scripture lays down four means which if correctly applied to conduct, bring success within one's grasp. They are indicated in the following couplet; " svAdhyAyayogaizcaraNakriyAsu vyApAraNairdvAdazabhAvanAbhiH / sudhI striyogI sadasatpravRttiphalopayogaizca mano nirundhyAt 33 11 "The wise should curb his mind with (1) diligent study of scriptures, (2) with Charana Kriya (3) twelve Bhavanas and (4) what is called Atmachintana, i. e., discriminating that which will lead to good consequences from that which will lead to bad. " If this be rightly carried out, glorious results will follow. Though we live physically on the material plain, and in normal outward going life mind and soul are pre-occupied with material existence, this externality is not a binding limitation. We would raise and transform our inner life and outward going existence, and instead of a life dominated by matter we would have a life dominated by spirit. 628

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prakaraNa: ] SPIRITUAL LIGHT. " Samata (equanimity ):-The purification of mind will bring about Samata ( Equanimity ). Ordinarily speaking we men are tossed about by one idea after another; we are living in a perpetual flux of ideas and activities which modern sciences elevate into being the very essence of civilisation and progress. According to modern notions progress is not stated by dynamic. Increase of wants and the means of satisfying them is the one principle on which the whole Science of Economics proceeds; and to advocate the cessation of desires is to strike the blow at its very foundation. The Indian way of thinking is otherwise. The Indian is not dazzled by the outward glamour of the western civilisation; through it he sees that concealed behind the glittering gold' there is the dross of misery which is gradually corroding the western world. The recent worldwar has, to the mind of many, made it quite clear that everything is not well with western civilisation and that there is something better and higher than the mere possession of material resources. What it is, is being taught to the Indians for centuries together-it is the mental balance (Samata ) which alone forms the key to the happiness of the individual and the world. So long as the unrestricted competition and the survival of the fittest of the Evolutionists are to reign supreme, we should not expect the world to be freed from this turmoil of the conflict of interests. Wars will not end unless men learn and practise Samata. The bliss of possessing Samata must have have to be experienced if it is 629 6 80

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24b41cHAfriels. [ vizyto be really appreciated. Our senses being swayed by various passions are hankering after one object after another and there is no end to this process. But the peace and bliss arising from the tranquillity of mind cannot be compared with anything else ; it stands in a class by itself superior to all. As the scriptures say : jaM ca kAmasuhaM loe jaM ca divvaM mahAsuI / vIyarAyasuhasseyaM gaMtabhAgamapi NagghaI // " Pleasure arising from satisfying passion and even the divine happiness-then stand no comparison with the infinitesimal part of the happiness of the Vitaraga." Bhartrihari very felicitously compares an ascetic who has attained mental equanimity to a king who can command everything to satisfy his want. The Yogi in this stage has neither the attraction of friendship nor the repulsion of enmity. He is not distracted by objects of pleasure and he remains always submerged in the unfathomable and limitless ocean of contentment. - The soul so blessed is not bound by birth or non-birth, by desire of the Knowledge or fear of the Ignorance. It has already had and transcended the Knowledge. It can play with the Ignorance without being imbued with it. It knows the purpose and law of the birth-series. What is this bliss-nature in man? First to be one with all beings in bliss of being, and since love is the human symbol of bliss-unity, to approach this oneness by the way 630

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prakaraNuM. ] SPIRITUAL LIGHT. of universal love, a human love at first, a divine love afterwards. Secondly, to be one in bliss with all the world-play and banish from the soul the sorrow and fear, the hunger and pain of the darkened mental being. Thirdly, to get that power of the bliss-freedom in which all the conflicting principles of our being shall be unified in their absolute values. So that all evil shall per force become good, the Universal beauty of the All-beautiful take possession, every darkness be converted into a pregnant glory of the light and the discords which the mind creates between Truth and Good and Beauty, Power and Love and Knowledge disappear on their eternal summit of Unity". This is the ideal Samata, the supreme mystery, the highest secret, simple to itself, however difficult and complex to our mental conceptions. It is the free infinity of the self-delight of Sachchidananda. The ideal Samata is gradually attained by passing through various stages. In the beginning a man should try to realise the four Bhavanas of Love, Joy, Compassion, and Disattachment. Then he over his senses. should try to get complete control The third means is Atmavihara (Self-introspection), i. e., finding out the true nature of Soul. This means the realising of Jiva being altogether distinct from Ajiva, the transitory nature of passions and of the worldly life, inevitability of death and the necessity of learning the true knowledge by paying due respect to the elders and the preceptor. When, after deep meditation, prolonged thinking and conti 631

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adhyAtmatattvAlAka. [ pAMcamu'- nuous practice, he realises the real nature of the existence of the world and of himself, he, of himself, automatically, as it were, discards ignorance and delusion (Moha) and enters the gate of Samata. In fact Samata constitutes the very essence of Moksha. As Muni Sundarasuri says "Knower of Truth, by continuous practice, leads Soul to Equanimity, whereby you will break through the fear of worldly existence and attain the glory of Moksha." viSaya prastAva: kaSAyarodhAya jitendriyatvaM jitendriyatvAya manovizuddhiH / manovizuddha samatA punaH sA'mamatvatastat khalu bhAvanAbhiH ||1|| The subjugation of senses is conducive to the removal of passions. It results from the purification of the mind, which, in turn, is brought on by tranquillity, taking its birth from the absence of egoism. It really springs from reflections or meditative practices. (1) Subjugation of Senses :-Side by side with the consideration of the elimination of passions the subjugation of activities of the sense organs deserves special mention, it being also a factor in the process of eradication of Karmic forces interfering with the unfoldment of the real attributes and properties of the soul. Our daily experiences are that the senses could never be gratified even in the full attainment of the desired objects. The mind at once thinks of getting some other things, so one should not make 632

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38091. ] SPIRITUAL LIGHT. the gratification of external senses the main end of 1:fe. Fiom the liustrations of elephants, fish, bees, (her, moths given in the text for the excessive it achment to the objects, of one sense each, one could easily infer the mischief and ruin that could be wrought by the joint operation of the excessive attachment to the object of all senses with which the human body is endowed. The awakening of the inner Self depends upon the mastery of external senses. It is very difficult and hard to repress and subdue the monstrous mind roving about at random without rest from one place to another, entrapped as it were in evil desires and passions. Innumerable are the channels and walks of life in which the mind with restless thoughts and fickleness running after sensual enjoyments is tossed in all directions. If mind is checked, curbed and rendered impotent, it serves the purpose of a beacon light illuminating the path of liberation. Outward peace with inward tranquillity would be the result when mental powers. are controlled. Even very ferocious animals lose their natural antipathy at the blessed sight of one endowed with sublime quiescence leading to clear discernment and right discrimination. In order to achieve these the advanced souls may practise concentration as laid down in the text. viSayane prastAva ane kaSAye revAnI sAdhanapraNAlI- " kaSAyane rodha karavA mATe jitendriya thavAnI jarUra che, jitendriya thavA mATe mana zuddhi karavAnI AvazyaktA che, manazuddhine mATe 633

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adhyAtmatavAlAka. [ pathabhu samatAnI agatya che, samatA mamatvane aTakAvavAthI meLavAya che ane mamatvane nirAsa bhAvanAo upara AdhAra rAkhe che. "- - 1 indriyajayaH / indriyavijayamupadeSTumupakramate bhImAd bhavAmbhonidhito bhayaM cet tadendriyANAM vijaye yateta / saritsahasrA'paripUryasindhu-madhyopamo'kSaprakaro'styatRptaH // 2 // One should try to get mastery over senses if I one is afraid of ( taking birth and rebirth) this terrible ocean world. The senses remain unsatisfied like the middle part of the ocean which is not filled even by thousands of rivers. ( 2 ) indriyajaya mATe upakrama-- " bhayaMkara bhavasamudrathI be bhaya lAgatA hoya, teA indriyAne jItavA prayatna karavA joie.+ indrayAnA samUha hArA nadIethI nahi pUrAI zakAtA evA samudranA madhyabhAganI jema hamezAM atRpta rahe che. "--r + Page #789
prakaraNa ]. SPIRITUAL LIGHT. ekekendriyabalamapi mahate'nayadehAntaduHkhaM gajamInabhRGgapataGgasAraNakulaM pryaati| suspaSTamekaikahaSIkadoSAt kA tarhi sarvAkSaratasya vArtA* ? // 3 // * It is quite evident that herds of elephants, fish, bees, moths and deer, go to destruction through the fault of excessive attachment of each, to one sense only ; what to say of those who are under the influence of all senses ? ( 3 ) eka eka indriyanI uchukhalatA paNa keTalI anarthakArI che?-- : " eka eka Indriyo paravazapaNAthI hAthI, maccha, bhramara, pataMga ane hariNanuM kuTuMba dehAnaduHkhane pAme che, te sarva IndrimAM Asakta rahenArAonI zI vAta che. "-3 vyAkhyA, - sparzana indriyanA vazathI aMdha banelo hAthI bhAre duHkha pAme che. hakIkata ema bane che ke hAthIne phasAvavA jamInamAM eka moTe khADe khodavAmAM Ave che. te khADA upara eka sundara hAthaNane dekhAva ( AkAra ) ubho karavAmAM Ave che. hAthI te hAthaNInI AkRti pAse jaI tenI sAthe sparzana IndriyanA viSayanuM sukha bhogavavA tatpara thAya che. pariNAma e Ave che ke dhaDAka daIne te hAthI khADAmAM paDe che. AthI tenA zarIrane bhAre duHkha thAya che, ane tyAM ne tyAM bhUkha tarasathI te bahu dubala bane che. tyAra pachI hAthIne pakaDanArA mANase " ajAnan dAhAtmyaM patatu zalabhastIbadahane / sa mIno'pyajJAnAda baDizayutamaznAtu pizitam // vijAnanto'pyete vayamiha vipajjAlajaTilAn / .. na muJcAmaH kAmAn ahaha ! gahano mohamahimA " // * -mari-AthAta. - 695

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adhyAtmatattvAlAka. te khADAnI pAse AvI te hAthInI-jIvatA hAthInI ke je kathanamAM mUkatAM kamakamATI upajAve tema che. eka spana IndriyanA vazathI hAthInI durdazA joi. have rasanA ( jIbha ) indriyanI paravazatAnu pariNAma joie. macchImAro mAchalAM pakaDavA pANImAM jALanI aMdara ATAnI goLIe yA bIjI A vastu khAvAne mAchyuM jyAre te jALamAM tarataja temAM phasAI jAya che, basa pachI enAthI le che, te spaSTaja che. [ pAMcamu - evI dazA kare che jALa nAMkhe che, tyAre te khAvAnI cIja rAkhe che. praveza kare che, tyAre te macchImArA je kAma prANendriyAdhInatAnuM pariNAma-- sUvikAsI kamaLanI sugandha levA tenA upara beThelA bhamarA eTale badhA tenA rasamAM Asakta batI jAya che ke tene sUryAsta thavAnuM bhAna rahetuM nathI. sUryAsta thatAM kamaLa jyAre baMdha bhamareA tenI aMdara sapaDAi jAya che. + rAtrie te che ke prAtaHkAla thatAM huM AmAMthI bahAra thatAM te te aMdarane aMdara muMjhAi marI suMDamAM kamaLanA cheDa AvI javAthI bhamare thai jAya che, tyAre bhamarA vicAra kare nikaLIza. paNa sUryodaya thatAM jAya che. athavA hAthInI maraNane zaraNa thAya che. cakSurindriyanI parAdhInatAnI durdazA-- pata MgiyuM dIpakanI jyoti dekhI temAM mAhita banI tenI aMdara peAtAnA zarIrane paTake che ane mRtyu pAme che. kaNendriyAsaktanI durdazA harine gAna sAMbhaLavA tarapha bahu Asakti hAya che. zikArIe + " rAtrirgamiSyati bhaviSyati suprabhAtaM bhAsvAnudeSyati hasiSyati paGkajazrIH / evaM vicintayati kozagate dvirephe hA ! hanta hanta nalinIM gaja ujjahAra 636 "2 11

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5527. ] SPIRITUAL LIGHT. jyAre manehara rAgathI gAna zarU kare che, tyAre hariNI citravat sthira thaI te sAMbhaLe che. pachI zikArI te mRga che, methI te jindagI : upara khANuM ke gALa calAve mese che. + parAdhInatAthI A pramANe eka eka indriyanI udAharaNA pratyakSa joi zakIe chIe, teA pachI jee indriyAnA viSayeAmAM masta chatI rahyA che, teone mATe saMbhAvanA rAkhI zakAyaja kayAMthI ?. indriyavijayina eva zUrAH - xatucchamUrcchArpaNazaktibhAjAM yadIndriyANAM vijayo na jAtaH / bhUmaNDalAndolanazaktibhAjo'pyojasvinaH paNDatathA vadAmi ||4|| + I call ( look upon) those persons who are sufficiently powerful to shake the whole universe, effeminate, if mastery over the senses capable of bringing complete delusion is not acquired. ( 4 ) vazAsparzasukhAsvAdaprasAritakaraH karI / "" AlAnabandhanaklezamAsAdayati tatkSaNAt // "" " payasyagAdhe vicaran gilam galagatA mizram / mainikasya kare dIno mInaH patati nizcitam nipatanmattamAtaGgakapole gandhalolupaH / karNatAlatalAghAtAd mRtyumApnoti SaTpadaH // " kanakaccheda saMkAza zikhAloka vimohitaH / ," rabhasena patan dIpe zalabho labhate mRtim Il hariNo hAriNIM gItimAkarNayitumudhuraH / karNATacApasya yAti vyAdhasya vedhya rAm 1 X << "" thatI durdazAnAM aneiza pAMce kalyANasiddhinI 66 dr 11 --DebhayandrAyAryaddhRta yogazAstra, thothe| prAza, " puraH puraH sphurattRSNAmRgatRSNAnukAriSu / indriyArtheSu dhAvanti tyaktvA jJAnAmRtaM jaDAH U " 637 ( yazovijayajI, jJAnasAra. )

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. adhyAtmatattvAlaka. [ pAMcamuMjitendriyaja zUravIra che atibhISaNa mUccha phelAvavAnuM baLa dharAvanArI evI Indriya upara jeoe vijaya meLavyo nathI, teo yadi pRthvImaMDalane AMdolita karavAnuM sAmarthya dharAvatA hoya, te paNa te balavAnene huM nAmada vyAkhyA. Indrio upara pUrNa sattA meLavavI, e jevI tevI vAta nathI. chatAM abhyAsathI te siddha thaI zake che. Indrio upara vijaya meLavavAnA umedavAre saMyogo tarapha khUba dhyAna ApavuM joIe che. kharAba saMyogothI sArA mANasanuM paNa citta dravIbhUta thaI jAya che. sArA saMgamAM rahI cittanI vRttio prazasta rAkhavI, e jitendriya thavAne prathama zikSApATha che. A prathama pAThane sAdhuoe paNa caritArtha karatA rahevuM joIe che. paramAtmA mahAvIrasvAmInA paTTadhara bhagavAna zayyabhavasari dazavaikAlika sUtramAM pharamAve che ke - " citabhittiM na nijhAe nAriM vA sualNki| makazvara ziva yahULa 4i rvAdasamAhera " pachI ( AThamuM adhyayana, bIjo uddeza ) arthAta-strInuM citra tathA strI nirakhavI nahi. jema sUryane jotAM daSTa pAchI kheMcI levI paDe che, tema strI daSTigocara thatAM tyAMthI dRSTi kheMcI levI. A uparathI joI zakAya che ke sAdhuone mATe paNa AvI sAvacetI rAkhavAnuM jyAre jarUranuM samajavAmAM AvyuM, te pachI gRhasthane pitAnA gRhasthajIvananA dharmane akalaMkita rAkhavA mATe kevI sAvadhAnatA rAkhavI joItI haze ! IndriyathI viSayanuM grahaNa thatAM rAga-dveSa je utpanna thAya che, te je ke mananuM karma che, te paNa Indriyone chUTI mUkavAmAM manane svataMtratA vadhu maLatI hovAthI mane rodhane mATe Indriyene niyamabaddha karavAnI atyA 688

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prakaraNa ] SPIR rTUAL LIGrr. vazyakatA che. IndriyonI uchukhalatAthI mananI udbhukhalatA puSTa thAya che. IndriyadvArA mana pitAnI sattA jamAve che. prasaMgataH tevA viSayo IndranI hAme upasthita thatAM tenA upara rAga-dveSa na kare, eja manovazIkAranuM pramANa che; parantu ene mATe upara kahyuM tema prathamataH IndrinA capala vyApAra upara aMkuza mUkavAnI Teva pADavI joIe. manane bagADanAra dakti che. indriyothI mana sudhare che, e aMza atisvalpa che, jyAre indriyothI manane bagaDavAnA prasaMge sthaLe sthaLe, pade pade maLe che. e mATe gRhasthAo ane sAdhuoe paNa jIvananA pratyeka prasaMgamAM bahu sAvadhAnatA rAkhavAnI jarUra che. . . mANasane duSTa Adata paDI jAya che, tyAre te Adata maraNa sudhI tene cheDo choDatI nathI. samajavA chatAM, zarIra dubaLuM banavA chatAM paNa paDelI duSTa Adata mANasathI mUkI zakAtI nathI. AvI duSTa AdatathI gherAyalAone te sApaNInA mukhamAMthI potAnI jAtane mukta karavAnI je umeda heya, te tevI Adatane jhurita karanArA sagothI pitAnI indriyane bahu ja dUra rAkhavI joIe. jema sApathI dUra bhAgavA jeTale bhaya utpanna thAya che, tema tevI duSTa Adatane spharita karanArA saMgathI teTaloja bhaya utpanna thavo joIe. AvI rItane bhaya jyAre pratikSaNa rahyA kare, tyAre ja tevA saMyogane IdriyothI dUra rAkhavAnuM baLa prApta thaI zake che; nahi te jANI joine tevA saMyogane meLavavAnI koziza thatI ja rahe che. zrI AdatathI mAnasika ane zArIrika zaktio pAyamAla karanArAone vizeSe karIne AvuM baLa prApta karavAnI jarUra che. eja eone kusaMskAnA nirataraNano upAya che; anyathA A loka ane paraleka banethI bhraSTa thavAnI bhayaMkara sthitimAM utaravuM paDaze.

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[ pAMcamuM adhyAtmatattvAlaka, anAdikA indriyarodhasya mahattvaM darzayan tatkAraNamupanyasyatiantarbalodbhAvanaheturekaH sa indriyANAM viniyantritatvam / etatkRte'ntaHkaraNasya zodha*Avazyake yatnamatIva kuryAt // 5 // Complete mastery over the senses is the sole cause of the awakening of inner vitality, therefore one should constantly direct efforts for the purification of the heart essential for the subjugation of senses. ( 5 ) indriyanidhanuM mahatva ane tene mArga- - "Antarika baLane prAdurbhAva karavAmAM Indriyanigraha eka mahAna sAdhana che. te sAdhanane saMpAdana karavAmAM agatyanuM kAraNa manaHzuddhi che. te manaHzuddhi mATe daDhaprayatnazIla banavuM joIe. "-5 vyAkhyA. indriyanI dArUNatA zAstrakAre bahu varNave che. abhakSyanuM bhakSaNa, apeyanuM pAna ane agamya tarapha gamana e badhuM da ikarAve che. keTalIka vakhate indriyano uchALo tapasvIothI paNa jugusita karmo karAve che. tADana, tarjana, bardhana ane dehAntanAM duHkho mAtra ucchakhala Indra ne AbhArI che. samasta duHkhothI vegaLA rahevA mATe indriya upara kAbu meLavavo atiagatyano che. vazamAM na rahelI je indriyo anarthonA khADAmAM utAre che, vazIbhUta thayelI teja Idri divya AnandanuM apUrva darzana karAve che. ahita arthomAM indriyo hataprAya hovI joIe ane hita kAryomAM pravRttivALI banI rahevI joIe-e ekaja sUtrapATha manuSya mAtra pitAnA hRdayamAM sthira karavAnuM che. manuSyatvanI sAthe sarakhAmaNImAM utaranAre manuSyajAtine A svAbhAvika dharma che. 640

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prakaraNa ] SPIRITUAL LiGHT. | muktinA paMthe nikaLelA AtmAo pitAnI musApharImAM tyAre ja phatehamaMda thaI zakaze ke jyAre teo pAMce IndrionA viSayenAM kaMThanA prasaMgathI muMjhAze nahi. spazana Indriyano vijaya tyAre thaI zakaze ke jyAre rUnI taLAI vagerenA mRdu sparzI tarapha rati ane patthara, leDuM vagerenA kaThina sparzI tarapha arati anubhavAze nahi. rasanA Indriya upara kAbu meLavavo tyAre banI zakaze ke jyAre svAdu ane kharAba rasa upara prIti-aprIti udbhavaze nahi. dhrANendriya svAdhIna thayelI tyAre samajAze ke jyAre surabhi gandha tarapha pramoda ane asurabhi gandha tarapha kheda jAgaze nahi. cakSu indriyane vazIkAra tyAre thaI zakaze ke jyAre surUpa ane kurUpa tarapha madhyasthavRtti raheze ane traIndriya jitAyelI tyAre jaNAze ke jyAre vINA vagerenA madhura zabdo ane gardabha, uSTra vagerenA karkaza zabdo tarapha mana dvidhA vRttiothI gherAze nahi. malina vAsanAone upajAvanAra ane e dvArA AtmAne saMsAramAM anantakALa bhaTakAvanAra Indriyo che. evo sAro yA kharAba kAI viSaya nathI, ke je viSaya IndriyanA bhogamAM na Avyo hoya; te pachI indriyane ATale uchALo zAne ?. anantakALathI brahmAMDanA tamAma viSaya bhogavyA chatAM haju Indriye tRpta na thaI, te have te kaI rIte tRpta thavAnI ? viSayAnubhavanA mArge te IndriyagaNa tRpta thAya, e vAta jyAre khapuSpasamAna Thare che, te pachI mAdhyasthavRtti dhAraNa karavI e ja chelluM ane bAkI raheluM agatyanuM kartavya samajAya che. ahIM eka vAta tarapha dhyAna ApavuM joIe ke indriyane vijaya e nathI ke Indriyone haNI nAMkhavI, yA Indriyone sarvathA AMdhaLI ke pAMgaLIja banAvI devI. A saMbaMdhamAM hemacandrAcArya kahe che ke - - " nacendriyANAM vijayaH sarvathaivA'pravartanam / rAvapuravA tu pravRtti tA:" . " azakyo viSayaH spraSTumindriyaiH svasamIpagaH / rAgadveSo punastatra matimAn parivarjayet " // (gazAstravRtti, caturtha prakAza ) arthAta-Indrine vijaya e nathI ke tenI pravRtti sarvathA aTakAvI devI. IndranI pravRtti rAga-dveSanA abhAvayukta hoya, te te

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adhyAtmatatvAka. [ pAMcamuM Indriyana vijayaja che. Indriyone sanmukha prApta thayela artha IndriyagrAhya na thAya, e azakya cheataH indriyethI grahaNa karAtA arthomAM rAga-dveSa na kara, eja Indriyajaya che. paraMtu eTaluM paNa sAthe yAda rAkhavAnuM che ke indriyane jyAM tyAM pravartAvavAthI rAga-dveSa vadhAre jozamAM rahevA mAMDe che. uccATI upara AvelA AtmAone yatra tatra indriyapravRtti harata karanAra thaI zakatI nathI, paNa ApaNA jevAonI te te lAyakAta nathI; e mATe Indri ne vadhu chUTa na ApavI, yogya sthaLamAMja tene pravartAvavI ane e sivAya tenA upara akuza rAkha, eja kalyANane sahIsalAmata mArga che. paraMtu e mArga mana:zuddhithI ja meLavAya che. manodAruNatAM darzayatibhrAmyan manorakSa ihApazaGkaM bhavAvaTe prakSipati trilokIm / arAjako niHzaraNo jano'yaM trAtA tataH ko'tra gaveSaNIyaH // 6 // ** The demoniac mind, undauntedly wandering in this phenominal world, throws the inhabitants of the three worlds in the Cycle of Rebirths. When this universe is without a ruler and protection, what protector of the world should therefore be looked to ? ( 6 ) mananI dAsatA samagra brahmAMDamAM niHzaMka rIte bhramaNa karato manarUpa rAkSasa prANiene saMsArarUpa khADAmAM paTake che; jyAre A jagatane mAthe kaI rAjA nathI, A jagatanuM kaI zaraNuM nathI, te pachI rakSaNa karanAra kAne zaidhava ?. "--6 yogino'pyAkrAmati manaHgArhasthyamunmucya mahAnubhAvAn muktizriyA AcaratastapAMsi / vAtyeva cetazcapalasvabhAvamanyatra kutrApi parikSiped drAk // 7 // 642

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prakaraNa ]. SPIRITUAL LIGHT. The unsteady mind, like a hurricane all at once hurls down the great sages who practise : austerities renouncing all mundane affairs for the attainment of absolute freedom. (7) mana gione paNa dabAve che- "gRhasthasaMsAra cheDI muktirUpa lakSmIne mATe tapazcaryA karatA mahAnubhAvone paNa capalasvabhAvavALuM mana ekadama vAyunI mAphaka kayAMIne kyAMI uDAvI mUke che."--7 mArotho yogacA rAjArajavaram - manovizodhena vinaiva yogadharAMdharArohaNamIhate yH| . prahasyate paGguriva kramAbhyAM dezATanaM kartumanAH sa mUDhaH // 8 // A foolish man who without the purification of his mind, wishes to ascend the hill of Yoga is as ridiculous as a lame man who desires to travel on foot. (8) marodha peganuM asAdhAraNa kAraNa che- "mana:zuddhi vinA garUpa parvata upara ArahaNa karavA je Icche che, te mUDha pagathI dezATana karavAne icchatA pAMgaLA mANasanI jema upahAsapAtra che. "-8 manorodhArodhau mokSa-saMsArahetUruddhAni karmANi manonirodhe manaHpracAra prasaranti tAni / .... asaMyamaH saMyama etadIyo bhavasya mokSasya samasti mUlam // 9 // . When the mind is controlled, the Karmic forces are destroyed and when it is at large the Karmic 648

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adhyAtmatattvAleka [ pAMcamuMforces multiply. The wise persons look upon the control of mind as the source of absolute freedom and want of restraint as the source of bondage. (9) manane nirodha ane anidhi mekSa ane saMsAranuM kAraNa che " manane nirodha thatAM karmonA saMcArano nirodha thaI jAya che, ane mananI uchuMkhalatAdazAmAM aneka vicitra karmone AtmabhavanamAM dAkhala thavAnI chUTa maLe che. manano asaMyama saMsAranuM kAraNa che, jyAre manane saMyama mokSanuM kAraNa che. "--9 manobalamakhilabrahmANDaM vyApnotijagattrayIvibhramaNapravINo manAplavaGgoM viniyntrnniiyH| kenApi yatnena vicAravadbhiniHzreyasaM cet pratipattumicchA // 10 // If absolute freedom is desired, wise persons should keep under complete control the monkeylike mind habituated to rambling in the worlds, even by whatever means possible. ( 10 ) mananuM zirya sarvatra vyApta che - " yadi paramAna meLavavAnI AkAMkSA hoya, te traNe jagatamAM bahu vegathI bhramaNa karavAmAM kuzaLa e manarUpa vAMdare koI paNa prakArekaI paNa prayatnathI vicArazIla mahAnubhAvoe vaza karavo joIe. "--10 sarvopadezo manaHzuddhau paryavasyatisarvaH prapaJcaH pratipAdito'yaM manovizodhAya sa veditvyH| . karmakSayapratyalamekamuktaM dhyAnaM tadantaHparizuddhimUlam // 11 // x " asaMyatAtmanA yogo duSprApa iti me matiH / varAmanA tu catatA rokavAtumuvAyataH " rU 6 . -mavatratA-uchALAthe ! 644

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prakaraNa. ] SPIRITUAL LIGHT. All this elucidation should be understood for attaining to the purification of the mind. Contempla tion alone suffices for the annihilation of the Karmic forces. It is achieved by the complete purification of the heart. ( 11 ) sarva upadeza ana:zuddhimAM vizrAnta che-- atyAra sudhI je A badhuM pratipAdana karavAmAM AvyuM che, te kevaLa mananI zuddhi mATe jANavu. karmo kSaya karavAmAM asAdhAraNu kAraNu je dhyAna che, te paNa anta:karaNanI zuddhi upara AdhAra rAkhe che. '-11 manaHzuddhimabhizaiti 66 -pradIpikA yogapathaprakAze yogAGkuramodbhavakAzyapI ca / manovizuddhiH prathamaM vidheyA prayAsavaiyarthyamamUM vinA tu // 12 // It is the beacon light for the illumination of the path of Yoga. It is the land for the sprouting forth of the seeds of Yoga. The Complete purification of the mind must therefore be first attained. Without it every effort is fruitless. ( 12 ) sa:zuddhine stave che-- " mana:zuddhi e yAgamA para prakAza nAMkhanArI dIvAdAMDI che, yoganA aMkurAne utpanna karanArI sarvottama bhUmI che, enuM sapAna karavAnI prathama jarUra che. enA vagara sarva prayAsa vyartha che. -12 vyAkhyA. jainazAstrakArA kahe che ke--lezyAnI zuddhi dvArA mananI je nimA~latA, te mana:zuddhi che. lezmAnuM prakaraNa jainetara mahAzayAne nUtana lAge tevu' che. ahIM te saMbandhamAM kiMcit dRSTipAta karavA prastuta che. 8ra 645

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adhyAtmatatvaloka, [ pAMcamuMsarvatra lekAkAzamAM sUkSma dravyo vyApta che. te dravyo eka prakAranAM hatAM nathI. citra vicitra varNavALAM hoya che. AtmAnA pariNAmadvArA te dravyanuM AkarSaNa thAya che ane AtmA sAthe te dravyo saMyukta thAya che. jevA prakAranAM te dravyone saMsarga thAya che, AtmAnI vRtti-AtmAne adhyavasAya tevA prakArano utpanna thAya che. AvI rIte AbhAmAM dravyasaMsargajanita je adhyavasAya utpanna thAya che, tene "lezyA " kahevAmAM Ave che.+ adhyavasAyanA cha bheda anubhavathI dareka vicAraka mANasa pADI zake tema che-azuddhatama, azuddhatara, azuddha, zuddha, zuddhatara ane zuddhatama. Ama cha bhedo jayAre adhyavasAyanA thAya che, te tenA kAraNabhUta dravyonA paNa che bheda paDavA joie, e nyAyasiddha vAta che. te che bheda- kRSNa nIla, kApata, pita, pavA ane zukla. vAta barAbara che ke-azuddhatama adhyavasAyane utpanna karanAra kALAMja dravyo je e; eja mATe tene kRSNa nAma ApavAmAM AvyuM che. evI rIte bAkInA adhyavasAyo mATe samajI levuM. yegazAstranI vRttimAM lakhyuM che ke - kRdaLavaLagzkSatridhAne kAmane suvratama: riAH , sa #LA | nIlavarNadravyasannidhAne ya Atmano'zuddhataraH pariNAmaH, sa nIlalejhyA / ka pata. varNadravyasannidhAne ya Atmano'zuddhaH pariNAmaH, sa kApotalezyA / tejovarNadravya. sannidha ne ya AtlanaH zuddhaH parigAmaH, sa teja lezyA / padmavarNadravyasannidha ne ya AtmanaH zuddhataraH pariNAmaH, sa padmalezyA / zuklavarNadravyasanidhAne ya AtmanaH zudratama: gharanAma:, 8 JrayA " | arthAta -SNavarNavALAM dravyonA saMsargathI tadanurUpa aAtmAne je azuddhatama adhyavasAya utpanna thAya che, te kRSNalezyA che. nIlavarNavALAM dravyonuM sannidhAna thatAM tadanurUpa AtmAne je azuddhatara adhyavasAya utpanna thAya che, te nIlezyA che. kApatavarNavALAM dravyonA saMbaMdhathI tadanurUpa AmAno je azuddha adhyavasAya utpanna thAya che, te kAtileyA che. raktavargavALAM dravyonA saMyogathI tadanurUpa AtmAne + " vRAAcisAdara s varinAmA ya mAma: | . , Tiva tracaM cArA pravartate " | * cotho prakAza, 44 mA zlekanI vRtti. 646

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prakaraNa, 1 SPIRITUAL LIGH", je zuddha adhyavasAya utpanna thAya che, te teolezyA che. padmavarNavALAM dravyonA abhisabaMdha thatAM tadanurUpa AtmAne je zuddhatara adhyavasAya utpanna thAya che, te padmalezyA che. zuklavarNavALAM dravyAnA sannidhAnathI tanurUpa Amane je zuddhatama avasAya utpanna thAya che, te zukrAlezyA che. uparyukta cha lezyAemAM prathama traNa lezyAai kharAba ane chellI traNa lezyAe sArI che. chellI traNa lezyAonI prAptimAM mananI zuddhi samAyalI che. maraNukALe chellI traNa lezyAo paikI kAi lezyA vidyamAna hrAya, te tenAthI sugatinI prApti thAya che. dui traNa lezyA naraka-tiya cagatinuM kAraNa che, jyAre chellI traNa lezyAe sva-manuSyagatinI prAptinuM sAdhana che. maraNa vakhate ane utpAda vakhate ekaja lezyA hAya che. lezyA badalavAnuM eka anta dUta bAkI rahyuM hoya, tyAre nArakIe ane deve! mRtyune pAme che ane tiryaMca-manuSyA, lezyA badalyAne eka anta dU vItI gayA pachI maraNane zaraNa thAya che. hiMdudharmazAstrAmAM saMbhaLAya che ke ' " aMte ja maratazrei ! yA mati: sA patineLAm 1 > ' arthAt-- ante jevI mati, tevI gati maLe che. ' AnI aMdara paNa matine, zuddha yA azuddhapariNAmavALI buddhi, eja artha thAya che;. ane eneja jaina siddhAntanI paribhASAmAM * lezyA ' kahevAmAM Ave che. * lezyAnuM rahasya gaMbhIra hAi karIne paNa dRSTAtA dvArA saralatAthI samajI zakAya che. << pathabhraSTa thayelA kAI cha mANasA eka vanamAM AvI caDhayA. " tyAM eka ja khUvRkSa tenA jovAmAM AvyuM. bhUkhyA thayelA teo te vRkSanAM jAMbu khAvA tatpara thayA. te chanI aMdara eka jaNa melyA" A vRkSaneja mULamAMthI ukhADI pADI daie, pachI majethI jAMbu 66 ,, 1 " tao duggatigAmiyAo tao sugatigAmiyAo 1 ( prajJApanAsUtre 17 lezyApade caturtha uddeza:) 2 pannavaNAsUtranu 17 mu' lezyApaka jue, 647

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adhyAtmatattvAleAka. [ pAMcamuM - khAI zakIzuM. tyAre khIje kahe che-- Akhu vRkSa ukhADavAnuM kaMIja << kAma nathI. AnI merI meTI zAkhAe kApI nAMkhavAthI cAlaze. trIjo " khelyeA-- meTI meTI zAkhAo kApavAne prayAsa karavA karatAM nAnI " nAnI prazAkhAeja kApIne temAMthI phaLa khAi " che-- zAkhA prazAkhA kApavAnuM kaMi kAma nathI, A " laTakI rahI che teja teADI teADIne khAie. pAMcame zakAze, ceAthe! kahe ja munI luMkheDa kahyuM-- ApaNe 86 kuMbhe kApavAnI paNa jarUra nathI, phakta lukhe upara laTakatAM kAja tr " jamIna upara pADavAM. tyAre chaThTho elyA-- jamIna upara phaLa paNu pADavAnI jarUra nathI, jamIna para A tAnta ja aa svataHsiddha " paDelAM taiyAra che, tenAthIja tRpti karI laie. " priya vAcaka ! A dRSTAnta uparathI lephyAneA bhAva samajI zakAya che, jevI lezyA tevA abhiprAya, e bhAkhata A dRSTAntamAMthI khullI jhaLakI Ave che. muThThIbhara jAbu khAi tRpti karavA mATe AkhA vRkSane ukhADavAnA je duSTatama adhyavasAya pahelA mANasane thayA, te kRSNa lezyA samajavI, e kRSNalezyAnuM pariNAma samajavuM. ethI utaratAkhIjA mANasane je duSTatara adhyavasAya,te nIlalezyA che. ethI utaratAtrIjA mANasane je duSTa adhyavasAya, te kApAtalezyA che. tyAra pachI ceAthA mANasane je zubha adhyavasAya, te teolezyA, pAMcamA mANasane je zubhatara adhyavasAya te padma lezyA ane chaThThA mANasanA je zubhatama adhyavasAya te zuknalezyA che. * lezyAnA sabandhamAM jainazAstra prakriyAnusa!ra aneka vicArabhedo che. keTalAka maharSi enA e abhiprAya che ke--lezyA e maneyAganuM pariNAma che. keTalAka mahAtmAe, karmaprakRtine niSyantu e leyA che, ema mAne che. A ane abhiprAyeA pUjya mahAtmAonA hAvAthI temAMnA eka abhiprAyane nIceA batAvI zakAya tema nathI. uttarAdhyayananI vATTivetAla zAMtisUriSkRta vRttimAM A baMne abhiprAyA raju karI dIdhA che. kAyAne 'lezyA' mAnI zakAya nahi; kemake kaSAyarahita banela AtmAene paNa lezyA ( zukla lerayA )nA sadbhAva che. alabatta lezmA kAyAne uddIpana karanAra che; ane eja kAraNathI e tenA evA dhaniSDa sabandha mAnyA che ke vastuta: kasabandhI anubhAganuM kAraNa kapAye hevA chatAM lezyAone paNa tenu kAraNu ( upacArathI ) mAnavAmAM AvyuM che. 648

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prakaraNuM. ] SPIRITUAL LIGHT. samatA / 'atha manaH zuddhaye mArga paridarzayatimanovizuddhaye samatA'valambyA nimajjatAM sAmyasarovare yat / rAgAdikamlAniparikSayaH syAd amanda Ananda upeyate ca // 13 // + CITY T Tranquillity should be resorted to for the purification of the mind. Those who are plunged in the lake of peace secure complete removal (destruction) of the impurities of attachments and unbounded delight. ( 13 ) mana:zuddhinuM sAdhana << manaHzuddhine mATe samatAnuM avalaMbana karavu nyAyya che; kemake samatAnA sareAvaramAM nimagna thayelAonA rAgAdimaLa kSINa thAya che ane teone mahAna Anandu pragaTe che. "--13 samatotthaM sukhaM varNayati - - AkruSya cetaH samatA kSaNaM ced niSevyate tarhi tadudbhavaM yat / antaH sukhaM saMprasarIsarIti kaH pArayet tad vadituM yathAvat // 14 // Who is able to describe fully the inner delight which pervades throughout when mind is drawn inwards and rendered quiet, ( 14 ) samatAjanya sukha " cittane AtmasvarUpanI tarapha khecIne kSaNavAra yadi samatAne anubhava levAya, teA tethI je Antarika Ananda phelAya che, tene yathA rIte varNavA kANu sama che ?, "--14 649

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samatA divyadarzanaM kArayati - sAmyAJjanaM pUritamasti yasyA'ntarlocane mohatapaH praNAzAt / strasmin svarUpaM paramezvarasya pazyatyasau niSThitasAdhyabinduH // 15 // "( adhyAtmatattvAlAka, One who has reached goal (desired) and whose inner sight has the collyrium of quietude applied to it by the removal of delusive ignorance, SEEI within himself the true nature of the supreme spirit. ( 15 ) - samatAthI thatu divya darzana-- jenI antardaSTimAM sAmyarUpa ajana pUravAmAM Avyu che, te- meharUpa timiranA kSayathI kRtArtha thayelA-mahAtmA peAtAnA AtmAmAM parabhearnu sva35 niDAne che. "--15 X yat zam / samatAyA mahimAnaM paribhAvayati dUreM divaH zarma zivaM davIyo yacchaM manaH sannihitaM samatvAt / zakyaM samAsvAdayituM sphuTaM tad ihaiva mokSaH samatAratasya* // 16 // " na hUyate tapyate na dIyate vA na kiJcana / aho ! amUlyakrItIyaM sAmyamAtreNa nirvRtiH " prayatnakRSTeH kliSTaizca rAgAdyaiH kimupAsitaiH ? / analabhyaM hRyaM ca zraya sAmyaM sukhAvaham 65 parokSArthapratikSepAt svarga-mokSAvapanhutAm / sAmyazarma svasaMvedyaM nAstiko'pi na nihnute kavipralAparUDhe'smin amRte kiM vimuhyasi ? / svasaMvedyarasaM mUDha ! vi sAmyarasAyanam " vigAhya sarvazAstrArthamidamuccaistarAM / ihAmutra svaparayornAnyat sAmyAta sukhAkaram 11 "" "" " " pAya // // // " ( DebhayandrAcArya - yogazAstravRtti, yaturtha prakAza ) 650

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prakaraNa ]. SPIRITUAL LIGHT. The celestial bliss is at a distanoe and that of absolute freedom is at a greater distance ( what expectation could be held for their attainment ? ) but when it is possible to enjoy happiness. distinctly in the inner sphere ( heart or mind) through quietude there is absolute freedom to those who are devoted to supreme peace. ( 16 ) samatAne utkarSa svarganuM sukha dUra che, makSa te atidUra che, eTale e baMnenI AzA kyAM karavA jaie ? kintu samatAnA pariNAme mananI hada uparaja prakaTa thatA sukhane AsvAda phuTa rIte karI zakAya tema che. atae samatAmAM ramaNa karanArane ahIM ja mokSa che."--16 samatAyAM tApAbhAvaH - muSAyano varSati sAmyarUpo manobhuvAM yasya munIzvarasya / . saMsAradAvAnalatInatApo'nubhUtimAsvandati kiM tadIyAm ? // 17 // Is it possible for the confiagration in the form of this gross material world to scorch the clear perception of the highest sage on whose mental field the nectarious shower of tranquility pours down ? (17) samatAmAM tApabhAva' "je munivaranI mabhUmI upara samatArUpa amRtane varasAda varasI rahyo che, tenA anubhavane saMsAra-dAvAnaLane pracaMDa tApa zuM sparza karI zake khare che. - 7 * nirjitamadamadanAnAM vAkAyamanovikArarAhatAnAm / vinivRttaparAzAnAmihaiva mokSaH suvahitAnAm " // 238 // (bhagavad-umAsvAtikRta prazamarati ) 651

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adhyAtmatattvAlaka, [ pAMcasmtaa kadA prakaTIsyAt ?-- anyaiH padArthaiH sakalaivibhinnamAtmA yadA''tmAnamavaiti samyak / tadA samatvaM labhate prasUtimazakyalAbhaM vibudhezvarANAm // 18 // When the soul ( person ), fairly distinguishes itself as quite separate from all earthly objects there is awakened the sense of tranquillity which is inaccessible even to the Lords of Heavens. ( 13 ).... samatA kayAre prakaTa thAya?- pitAnA AtmAne saMsAranA tamAma padArthothI jyAre bhinna dekhavAmAM Ave, tyAre ja samabhAva-guNane prAdurbhAva thAya che, ke je guNa sarvazAstradaza mahApaMDitone athavA devendrone paNa maLavo azakya che. "-18 jo pAmatA?-- saMrakSite mohamRgezvareNa bhayaGkare doSasamUhasatre / samatvarUpajvalanAciSA ye dAhaM daduste pariniSThitArthAH // 19 // They have burnt, with the high flame of calm equanimity, the terrible wild forest of passions, well preserved by the lion of delusion ( in their desired objects or renunciation, ) ( 19 ) parama kRtArtha keNa?-- "meharUpa siMhathI sacavAI rahelA evA bhayaMkara doSasamUha5 vanamAM jeoe samatArUpa anivaDe deha dIdhe che, teo parama kRtArtha che. "--19 652

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bhra32. ] samatvamanyeSAmapi lAbhAya - krUrA api prANabhRtaH parasparaM yaddarzanAcchAntimavApnuvanti yat / nAnyasya kasyApi samarthatA'styasau samatvamekaM khalu tatra jRmbhate // 20 // SPIRITUAL LIGHT. The ferocious beings abandon their natural antipathy and are quite pacified at the blessed sight of one ( endowed with complete calmness of mind ). None else is able to do so. Indeed equanimity of mind only blossoms ( manifests ) there. ( 20 ) samatA bIjAone paNa lAbhakArI jAtivairavALA krUra prANie paNa jenA darzInathI paraspara zAnta thai jAya che, e prabhAva khIjA kAinA nathI, tyAM eka samatAnuMja 252 che. " - 20 * atha samatAprAptyai kAraNaparamparAM darzayati 88 anityabhAvAdikabhAvanAH smRtA maharSibhirdvAdaza, tAsvavizramam / vibhAvyamAnAsu mamatva lakSaNA'ndhakAranAze samatAprabhA sphuret // 21 // The light of equanimity flashes when the darkness of egoistic pride is destroyed by means of unceasing contemplation of twelve mental reflections beginning with phenomenal evanascence practised by high souled sages. ( 21 ) * " sAraMgI siMhazAvaM spRzati sutaviyA nandinI vyAghapotaM mArjarI haMsabAlaM praNayaparavazA kekikAntA bhujaGgam / vairANyAjanmajAtAnyapi galitamadA janta* ghonye tyajanti zrivA sAmyekarUDhaM prazamitakaluSaM yoginaM kSINamoham " // (zubhayadAyAryaGkRta jJAnAvi . ) 653

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adhyAtmatatvAlaka, [ vizja samatAprApti mATe kAraNaparaMparA- samatAnuM skaraNa mamavarUpa aMdhakArane vidhvaMsa thavAthI thAya che, ane mamatvatimiranA vidhvaMsa mATe "anityabhAvanA" vagere-maharSi e batAvelI -bAra bhAvanAe avizrAnta bhAvavI joIe che."--21 HTCTT: 1 The study of the following nine principles as laid down in the Scriptural Texts helps the practice of pious reflections for the realization of Truth. The Jiva Tattva :-The first predicament is Jiva. It has several connotations as soul, living being, consciousness and vitality. The soul is perishable (Vyavahara view ) and imperishable (Nischaya view). Notes on Atman on the Shloka 14th in the first chapter, may be well referred to. Souls are classified into liberated and worldly souls. They, both, are without beginning and end and have knowledge and perception. The librated souls are of fifteen kinds according to the way, manner, class etc., from and by which they were liberated; their power, vision and bliss are illimitable. Souls are again divided into Sthavara ( gross ) and Trasa ( animals ), The Sthivara souls cannot move at their will while the Trasa can do so. The Sthavara souls are classified into five kinds; souls of mineral bodies; of water; souls that incorporate light fire; souls of air and souls in the vegetable kingdom. They have 654

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useg. I SPIRITUAL Ligir. only one organ that is touch. The moving souls are classified into four classes ; ( 1 ) having two organs, body and mouth as worms ; ( 2 ) having three organs, body, mouth, and nose as ants etc; (3) having four organs, body, mouth, nose and eyes such as fly etc., ( 4 ) having five organs, as body, mouth, nose, eyes and ears with senses of touch, smell, seeing and hearing as men, animals, gods and denizens of liell also. Beings, having five senses and five organs are divided into two classes as those possessing intelligence as men, gods, certain birds and beasts ( Sanjni ), and as those without intelligence as some birds, beasts, fishes and others etc., ( Asanjni ); they are again subdivided into two divisions as the developed and undeveloped. The developed must possess six things food, body, senses, speech, mind and power of exhalation and inhalation. Every mundane being has ten vitalities. (Dravya Pranas ) as sense of taste, touch, smell, sight, Hedring, mind, speech, bodily strength, respiration and the duration of life. The five organed beings are denizens of hell, animals, men and celestial beings. There are fourteen classes of the denizens of hell, forty eight classes of animals, three hundred and turee classes of men and hundred . and ninety-eight classes of celestial beings. ; The Ajiva Tattva :-The second principle (Ajiva) is classified into five divisons ; (1) Dharmastikaya, (2) Adharmastikaya,(3) Akashastikaya (4) Pudgalastikaya and (5) Kala. It is explained in notes on. Shloka' 14th chapter 1. It is devoid of consciousness, and know. 655

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B48411Hdquielis. [vizita ledge. It has form, taste, smell and touch. It is incapable of performing good or bad actions. These five. Ajivas and soul are Dravyas according to the Jain scriptural texts. They are six eternal realities, They are ( Upadana ) substantial causes- and (Nimitta) instrumental causes of this universe. . The soul being intelligent and Ajiva being nonintelligent, the world exists in its present form : on account of their interaction. * Punya ( Virtue.) is also one of the fundamental truths according to the Jain Texts. It refers to conduct. It tends to elevate the heart and purify the mind. It serves also as means for the realization of truth. It is highly beneficial in many ways. If done selflessly it brings on spiritual good. It is practised or earned technically in nine ways, viz: (1 ) helping the deserving and poor persons with food, ( 2 ) providing water for the thirsty, ( 3 ) giving clothing to the naked and poor persons, ( 4 ) providing accommodation to the homeless and ascetics, ( 5 ) offering seats and beds to the needy and Sadhus, ( 6 ) thinking well and providing for others, means of happiness &c; ( 7 ) appreciating the virtuous by good words, instructions and advice, ( 3 ) rendering bodily service to the sick and aged etc., ( 9 ) paying homage, respect and reverence to elders and ascetics. These charitable actions fructify in forty-two ways, bringing high renown, glory, high birth as a celestial being and as a human being in high family, good health of body, limbs, beauty of features and form, melodious voice, popularity, respect 656

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3152242 ] SPIRITUAL LIGHT. from the Indras and lastly. the merit of being highly raised, even to the rank of a Tirthankara. These forty-two ways are detailed in Karmagranth, . Papa :-It is given in the Tattvarthadhigama, Chapter VIII, Sutra 26th, that Punaya, consists of pleasurable feelings, ( Shata vedaniya) right attitude ( Samyaktva ), joy ( Hasya ), attachment ( Rati ), male sex ( Purushaveda ), longevity. ( Shubha Ayu ), good name, fame ( Shubha Nama ) and high family (Uccha Gotra ). .. The opposites of each of the above are ( Papa )sins. The eighteen kinds of sins are destruction of of life, false speech, stealing, unchastity, coveting possessions, anger, conceit, deceit, greed, attachment, repulsion, quarrelsomeness, slander, talebearing, joy, deceitful appearances and false perception by Mithyatva. They are also called the seats or asylums of sins. They are forbidden by the Jain Texts. They bring on physical and psychical pernicious results which are experienced by the doer in eighty-two ways. They are as-five obscurations of knowledge, nine, of coverings of perception, five of obstructions, twentysix kinds of delusion, destructive of peace and equanimity, one bringing in sensations of pain, thirtyfour kinds of name and form, giving physical indivi. quality, one determining the duration of life in hell, one of birth in a low family. Thus one who does sins suffers penalty in the above experiences. One may refer to Karmagrantha for a detailed information qui this subject. 657

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* bytychczalez ( vizajn Ashrava is the result of the activities of the body, mind and speech ; ( Tattvarthadhigama, chapter VI, Sutra I ) as water flows into a ship through a hole in it, so karma according to the Jain Tenets enters into the soul through Ashrava (channels for sins). According to the Jain philosophy, auspicious as well as in-auspicious forces of karma serve equally as causes of bondage. Merits bring agreeableness to the soul ; while inauspicious forces work otherwise. Ashrava is divided into (Bhavashrava ) subjective influx and ( Dravyashrava) objective influx. Falsehood ( Mithyattva ), Non-observance of vows ( Avirati ), passions (Kashayas ), negligence (Pramada), activities of mind, speech and body (Yoga) are impellant forces whereby karma matter is attracted towards soul. The Jain Texts classify Ashrava into forty-two kinds, namely five senses, touch, taste, smell, seeing and hearing ; four passions anger, conceit, hypocrisy and avarice ; five non-observances of the vows ; non-injury, truth, abstention from theft, continence, non acceptance of gifts and possessions ; three yogas, activities of body, mind and speech and twentyfive activities ( kriyas ) They are channels through which Karma flows into the soul. They are classified into Kayiki, Adhikaraniki, Pradveshiki Paritapiki, Pranatipatiki, Arambhiki, Parigrabaki, Maya-pratyayiki, Mithyadarshanapratyayiki, Apratyakhyaniki, Dristiki, Spristiki, Pratityaki, Samantopanipatiki, Naishristiki, 658

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*82. SPIRITUAL Light. Svahastiki, A jnapaniki, Vaidaraniki, Anabhogiki, Anavakankshapratyayiki, Prayoga, Samudan, Prema - pratyayiki, Dwesha-pratyayiki, Iryapatha. These actions relate to doing Hinsa, by word, thought and body, l'anging from small barm to heinous murders, to undertakings for gratifying desires for wealth and material objects in various ways; to sight and touch prompted by love, lust and illusion; to the entertainment of delight in committing wicked acts out of pride, anger, deceipt and greed; to the transgressions of scriptural rules and to sleeping on the ground, discharging emissions and walking without carefully looking or sweeping the place. Bandha Tattva :-Subreption, non-taking of vows, negligence, passions and activities of mind, . speech and body are the causes of bondage of Karma ( Tattvarthadhigama Sutra I, chapter VIII ). When they carry on their work mentally, the bondage is called Bhavabandba and when the actual Karmic matter is combined with the soul, it is called Dravyabandha. It is of four kinds according to (1) the nature of the Karmic Matter, (Prakriti Bandha) The nature of Karmio matter is described in the notes on Karma (chapter 14th.); (2) time during which the Karmic matter remains combined with the soul ( Sthitibandha ); ( 3 ) intensity ( Anubhavabandha ); ( 4 ) mass of atoms ( Pradeshabandha ); ( Sutra IV chapter VIII Tattvarthadhigama ). The eight divisions ( Mula Prakritis ) are again sub-divided into 157 subdivisions wbich may be referred to Karmagrantha, 659

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adhyAtmatatvAlaka, { vizajn Kammapayadi or some other standard work on Jainism. The assimilation of the soul with the karma is again noted in four ways; (1) the dormant state before the manifestation of Karma ( Satta ) ; ( 2 ) fusion of the fresh Karmas with the soul ( Bandha ); (3:) actual rising of the Karma ( Udaya ); ( 4 ) process of causing Karma to operate earlier than its natural time ( Udirana ) Prakritibandha and Pradeshbandha result from the activities of the mind, speech and body, external causes of bondage and Sthitibandha and Anubhavabandha are produced from passions, the internal causes of bondage. Samvara Tattva :-Samyara means stopping the inflow of Karmic matter into the soul ( Tattvartha. dhigama chapter IX Sutra I ). It can be practised in fifty-seven ways i. e. by five Samitis, three Guptis, ten Yati Darma, twelve reflections, twentytwo Parishahas and five Charitras. ( Sutra II ):! Five Samitis :--These rules are intended generally for the prevention of Hinsa. 1 Careful and cautious walking so as not to injure any living being. 2 Careful use of speech so as not to cause pain to any one by disagreeable words. 3 Taking and eating pure food free from forty two impurities as mentioned in the scriptural texts. 4 Careful handling of things such as begging bowls, books and the like ; so as to avoid injury to small insects.. 660

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31574. I SPIRITUAL LIGHT. 5. Disposal of excrescence, urine, etc., in a place free from small insects. Three Guptis :-These rules are framed with the intention to stop the inflow of Karma and to control the inner nature. 1. The control of mind is highly essential for spiritual progress. It could be exercised in three ways :(a) This consists in the reflection of the evanes cence of the world and its objects and in the abandonment of excessive grief at the loss of any dear thing: (b) It includes unbroken and continued thinking which will bring on indifferent attitude of mind. - (c) Introvision (swatmaramarupata).-This in volves the withdrawal of the mind from all worldly attachments with the desire for the realisation of Self. 2. Control of speech.---This could be exercised in two ways :- . i :.. (6) Cessation of making suggestions or hints : : by throwing pebbles, etc., by eye-winks and coughing. . (b) By speaking only on necassary occasions. * 3. The regulating and controlling bodily move3. ments as ordained by the Jain texts; to endure the sufferings caused by * Gods and 661

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adhyAtmatatvAka. pAMcasuhuman beings; to steady the mind and the body in a standing posture to enable persons to wear out bis whole Karma in one life ; to subdue all physical movements in the Ayogi stage. (6) Sweeping and cleaning the ground for seats and beds should be regulated accord ing to scriptural rules. The ten moral duties which form the Sadbu Dharma are as follow :-Forgiveness, humility, straightforwardness, avoidannce of covetousness, truthfulness, control of passions, mercy, renunciation, chastity and austerity. They are also enjoined on the laity but in a lesser degree. Twenty-tuo endurances :-The following twentytwo sufferings help the spiritual development : 1. Hunger. 2. Thirst. 3. Cold. 4. Heat. 5. Ir sect bites.-All these to be practised with . an unfluctuating balanced mind. 6. Self-denial as to clothes ; ( the use of clothes as limited by the scriptural texts is not included into covetousness.) The latter involves the idea of desire. 7- Repulsion.- A man should try to subdue this ...aversion by rights, thoughts and fixed attention. 8. Abstention from lustful actions and emotions at the sight of a woman. 662

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* SPIRITUAL LIGuir. %. Careful travelling as ordained in the scriptural text. 10. Self-denial brought on by determined will as regards comforts of dwelling. (The stability of mind should not be ruffled under any untoward circumstances.) Sleeping on any hard ground, etc.. 12. Endurance of the bitter and abusive words of others. 13. Suffering, thrashing, etc., with the reflection of the evanascence of this physical body and the working of the inexorable law of Karma. 14. Self-denial in begging. 15. Toleration with regard to failure in begging. : 16. Endurance of diseases using medicines allowed by the Jain text. 17. Enduring the pricking of thorns and pebbles. 18. Endurance of dirt. 19. Keeping a well-balanced mind at hospitality done or undone. 20. Keeping a well-balanced mind unruffled in the possession of a highly-developed or under - developed intellect. 21. Non-elation at the complete mastery over the scriptural text and non-expression in the case of ignorance or lack of knowledge. 22. Keeping an unflinching and undecaying faith in the Jain canons even when assailed by misleading doubts 'as to the existence of the Indra or the gods. 663

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[ 412443 By241c4df4als. Charitra :-It is of five kinds. The proper obser. vance of the rules laid down in the scriptural texts, brings on spiritual purity. The first kind of charitra is Samayik a which requires one to abandon all sinful operations for life, etc., for a short time and to confine himself to meditation and nothing else. The second kind of charitra is Chhedopasthapaniya; in obedience to it one must confess his sins before a guru and do penance inflicted by him. The third kind is Paribara Vishuddha, by taking means and obeying disciplines for refraining from injury to living beings. A noble service specially to the pious ascetics practising austerity for eighteen months is essentially required. The fourth kind is Sukshma Samparaya wherein the control of passions is completely achieved except that greed in subtle form remains. It fulfils the requirements of the Tenth Gunasthana. A spirit of renunciation to keep up equanimity even in the midst tremendous activity is developed. The fifth kind is Yathakbyata wherein contemplation of one's own self is solely practised and attachment to worldly affairs is completely abandoned. In short, what develops the growth of Samvara, stops the progress of Asrava. Nirjara Tattra :--Nirjara means the eradication of Karmic matter so as to stop all germination, sprouting or rising ( Udaya ) in future. The aspirant after Moksha throws away the Karmic dross, the main cause of revolving in the cycle of births. Nirjara is also known as modification or evolution of the soul which takes place before Dravya Nirjara, is e., the actual separation of the Karmic matter 664

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prakampyu. ] SPIRITUAL LIGHT. from the soul. It is also classified into (1) Akama or Savipaka and (2) Sakama or Avipaka Nirjara. It is Savipaka Nirjara when fruits are fully enjoyed by one. He becomes free from his Karmas without any trial or effort. It is Avipaka Nirjara when the elimination of Karma is expedited without the enjoyments of fruits. It implies intentional efforts on behalf of one ascetic or any person who wants to burn away the Karmic dirt by penances before the attainment or enjoyment of fruits. Austerity is prescribed in the scriptural texts to eradicate the Karmas. It is divided into two kinds-external and internal. The external as well as internal are again subdivided into six kinds. They are already mentioned in the second chapter in the notes on Tapa, pages 288-289. One who aspires after final release must practise Samvara to stop the influx of fresh Karmas and then Nirjara to eradicate the actual Karmic dross from the soul. Generally the ascetics do so, while the Karmas of ordinary man disappear, Dhyana included explained in the when fruits are enjoyed by them. in the internal austerity is also notes on Kanta Drashti in Chapter III. A layman does Nirjara by discharging lay duties as mentioned in the notes, Chapter IV., Shloka 2nd. Moksha Tattva :-Moksha is attained when the Karmic matter is absolutely destroyed (Tat; Adhi; Chapter X., Sutra III.). When the Aghatiya Karmas (Nama, Ayuh, Gotra and Vedaniya) which remain after the destruction of Ghatiya Karmas are destroyed, 065

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- 256yAtmatatvAso. [pAya - Moksha is obtained. Moksha is treated in the notes on the Shloka 14th in the first chapter. When the destructive karmas are eliminated, three jewels ( Right conviction, right knowledge and right conduct ) are attained. The aspirant attains to com. plete isolation. It is called Bhava Moksha. When actual separation of Karmic matter from the soul takes place on account of the destruction of nondestructive Karmas, it is Dravya Moksha ; it takes place when the aspirant is on the last Gunasthana ( stage of development ). The soul is now in the enjoyment of its natural attributes, perfect consciousness, perfect purity, and perfect bliss. Material body is destroyed and absolute deliverance of the soul from the material body and other veils is the final condition. samatAkAraNasya mamatvApahArasya siddhaye bhAvanA vaktuM prArabhamANastAvat prathamAmanityabhAvanAmAvedayatiyadindriyArthairanubhUyate zaM yadetadaGgaM viSayAH samagrAH / yad dRzyate carmadRzA tadetad anityamevAsti samagramatra // 22 // x " zvastvayA sukhasaMvittiH smaraNIyA'dhunAtanI / iti svapnopamAn mattvA kAmAn mA gAstadaGgatAm" // " zraddhayA vipralabdhAraH priyA vipriyakAriNaH / / sudustyajAstyajanto'pi kAmAH kaSTA hi zatravaH " // " zaradambudharacchAyAgatvayoM yauvanazriyaH / ApAtaramyA viSayAH paryantaparitApinaH " // " antakaH paryavasthAtA janminaH santatApadaH / iti tyAjye bhave bhavyo muktAvuttiSThate janaH " // (MADj nIya, 11 bhI saNa, -34-35-12-13.) 666

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URRY. I SPIRITUAL LIGHT. The happiness which is experienced through the objects of senses ( such as eyes, etc.) and these phy. sical parts of the body and all other objects visible by the physical eyes are all without exception liable to destruction. ( 22 ) Notes :- Anitya Bhavana-One should think on the transient nature of the world and should regard everything in the Universe as unimportant obstacle to realize Self as it tends to darken our powers of perception. The following story well illustrates the evanascence, fleeting and dreamlike state of this world : Once upon a time, a mendicant, being extremely pinched with hunger, went to a town from the forest and was favoured by some man with good and delicious food. He became overjoyed with this dish and spread his bedding under a tree and fell asleep, with a stone under his head, and a water-pot beside him. He dreamet that he was a king, with high fame and glory, with great wealth, with bearers around him and also damsels to sing his praises, etc.. His happiness knew no bounds. When, of a sudden, by violent sounds of thunderbolts, he was awakened and found that everything he enjoyed banished, Only the water-pot and the miserable bedding remained. True light then dawned on him and he clearly understood the fleeting and temporary nature of the worldly things. 667

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adhyAtmatatvAka. [pAya - bAra bhAvanAo ane prathama anitya bhAvanA cakSu Adi IndriyanA rUpa vagere viSayathI anubhavAtuM sukha, A zarIra, A viSaye, are ! carmacakSuthI avalakAtuM A badhuM anitya cha. + "-22 azaraNabhAvanAmahIpatizcakradharaH surezvaro yogIzvaro vA bhuvanatrayezvaraH / sarve'pi mRtyorupayAnti gocaraM tadatra kaH syAccharaNaM zarIriNaH ? // 23 // When kings, paramount sovereigns, Indra, lords of the Yogis and rulers of three worlds are all inevitably doomed to destruction ( are within the reach of death ), then under these circumstances whose proteotion could be resorted to by an embodied being ?. (23) Asharana Bhavana:-In this world we are inevitably doomed to the inexorable laws of Karma and nothing can check the fruition and maturation of these Karmas. Consequently, a Jiva should understand his own responsibility and try to work out his salvation by his determined will and powerful exertion in the direction of freedom. Realization of true principles will alone help him in times of tribulations and trials. . stAkAca + " bhogAstuMra taragabhagavapalAH prANAH kSaNavaMsinaH stokAnyeva dinAni yauvanasukhasphUrtiH priyAsu sthitA / tat saMsAramasArameva nikhilaM buddhavA budhA bodhakA lokAnugrahapezalena manasA yatnaH samAdhIyatAm " // ~ma ri, vai2|2ysht. 668

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prakaraNuM. ] SPIRITUAL LIGHT. Once upon a time, Shrenika, the king of Magadha, went for sports on horseback in the Mandikuksha forest, adorned with variegated beauties of nature. He was amazed to see an ascetic of young and charming look in the forest. He (ascetic), in his worldly life, suffered from unbearable pain in his eyes, His parents and wife tried their best to lighten the pain but were unsuccessful. A little reflection inspired him with the high sentiment that nothing except religion could give shelter or protection to him, so he resolved to renounce the world. His eyes were thus naturally cured. The king on seeing him was so much struck with wonder that he offered him all help and shelter. The ascetic relating what had happened in his worldly life convinced him that there was nothing in this world which might serve as shelter or protection for him except unshakable faith in religion. All other things failed to give him any help. The king then went away from the forest paying due respect to the ascetic. Some say that the king got himself initiated and stopped all channels of sins (Asravas ). azaraNu bhAvanA-- rAjA, cakravartI, indra, yAgIzvara ane chevaTe trilaGIpati, e badhAete mRtyunA patha upara AvavuM paDe che; AvI sthitimAM saMsAranI aMdara prANIne kANu zaraNu che ?.. -23 "" saMsArabhAvanA "" bhavodadhirjanmajarAvasAna - payaH prapUrNaH smaravADavazca / mohAtmakA''vartta - vipattimatsyaH kutaH sukhaM sambhavatIdRzIha ||24|| 85 669

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adhyAtmatatvAka. [ pAMcaThe ocean of worldliness is full of the waters in the form of births, old age and death and has the sub? marine fire in the the form of cupid whirlpool in the form of ignorance and fishes in the form of calamities. How and when can we look for happiness ?. ( 24 ) Notes :--Samsara Bhavana.-It is to reflect on the endless cycle of births in this world full of miseries and sufferings. One should, therefore, aim at and try for freedom from this worldly bondage by unravelling the knot of Karmas. saMsArabhAvanA bhavarUpa samudra, ke je janma, jarA ane maraNarUpa pANIthI prapUrNa che, jemAM kAmarUpa vaDavAnala prajavalita che, meharUpa vamaLa che ane vipattirUpa mAMchalAM che, evA bhava-samudramAM sukhane saMbhava kyAMthI heI zake ? "--24 vastudRSTie vicAratAM saghaLe jagapaMca duHkharUpaja che. mahAtmA pataMjali paNa " pariNAmatApasaMskAraduHkhairguNavRttivirodhAcca duHkhameva sarva vivakina: " / ( bIje pAda, sU0 15) -A sUtrathI sarva duHkharUpa batAve che. vAta barAbara che. viSayaratimAM game teTalI pravRtti karavAmAM Ave ane zarIrane game teTaluM poSaNa ravAmAM Ave, paNa enuM pariNAma kevuM Avaze, te jovuM joIe, * pariNAma bhayaMkaraja che. kasAIne tyAM khAI pIne puSTa thayelA baka1 dazA thAya che? lohI pItAM sukha mAnatI jaLanI zI dazA evI ja dazA viSayanA pariNAme samajavAnI che. viSaya..' subdhatA vadhe che ane ethI viSayanI aprAptidazAmAM khamavo paDe che. A badhI "pariNAmadukhatA samajavI, 670

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prakaraNa ] SpirituaL LIGHT. viSayAsakta prANionI indriya tapelA leDhAnA geLA jevI sadA satata rahe che. tapelA leTAnA geLA upara pANa paDatAM tarata te cuzI le che, chatAM te gaLo evone evo garama hoya che; e pramANe game teTalI viSayaratine Anada Indriyone ApavAmAM Ave, paNa ethI te ( Indriya ) ThaMDI paDatI ja nathI; ulaTI AdhakAdhika unmatta ane saMtapta banatI jAya che. vaLI viSayasukhanA anubhavakALe paNa sukhavirodhI prasaMge tarapha dveSa vidyamAna rahevAthI saMtApa hAjarI dharAvatuM hoya che. A badhI 'tApaduHkhatA' che. ISTa viSayanA anubhava samaye te viSaya upara je rAganuM AvaraNa patharAya che, ane te vakhate e viSayanA virodhI tarapha je Sane 'uddabhava thAya che, te rAga-dveSanI saMskAranuM cittanI aMdara baMdhAya che; ane te bhaviSyamAM du:khazreNInuM kAraNa bane che sukha, duHkha ane meha e traNa guNavRttio paNa vastutaH duHkhasvabhAvathI mukta nathI. A mATe ekanika ane Atyantika duHkhanivRttine IchatA vivekI purUSane sarva viSe duHkharUpaja bhAse che. pApaphaLanI jema puNyaphaLa paNa nizcayadaSTie duHkhaja che. tyAreja bhahari kahe che - " na saMsArotpalaM caritamanupazyAmi kuzalaM vipAkaH puNyAnAM janayati bhayaM meM vimRshtH| mahadbhiH puNyau ghezciraparigRhItAzca viSayA ___ mahAnto jAyante vyasanamiva dAtuM viSayiNAm " // ekatvabhAvanAekAkinaH prANabhRto gatAgataM kurvanti saMsAravane bhayaGkare / anyArthamutpAdya dhanaM bhavAntaraM prayAta ekaH paripIDyate'mumAn // | 21 // The breathing souls come and go alone in this terrible forest of the phenomenal world. In this revolutionary world the embodied being having acquired wealth for others goes alone to the other world and alone experiences distress ( as the fruit of his wickedness ). ( 23.) 671

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adhyAtmatatvaloka. [ viata Notes :-One comes alone in this world and leaves it unaccompanied, so, he only is responsible for his actions. Bearing this in mind, he must build and work up his futurity. In order to illustrate this Bhavana' the following story will suffice. A king named Nami was attacked by burning fever. He could not find ease even by the use of medicines prescribed by highly proficient physicians. Application of sandal wood by rubbing was prescribed by some eminent physicians. All the queens being terrified of being widowed began to rub the king's body. Their bangles jingled, so the king irritably exclaimed against the worrying din. Each queen tore off all bangles on her hand save one. ( Otherwise it would appear as anticipating widowhood ) Asked by the king they explained what they did. At once the real idea flashed on his mind. He then clearly realized the truth underlying this reflection and became an ascetic. Indra, in the guise of a Brahmin, came to dissuade him from the right path. They entered into a long instructive dialogue but the ascetic Nami remained firm. Being thus convinced of his firmness, Indra again assumed his own form and highly praised the ascetic Namiraja.... From this story one must clearly understand that he would be born alone and must die alone. No one, however, strong in worldly relations, friendship, authority and possessions, is able to accompany him. fra Gladi . " bhayaMkara saMsAravanamAM prANio ekalAja gamanAgamana karI rahyA 672

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prakaraNa. che. ( prANI ekalA dhana upArjana karI ekalAja jAya che "" che. -25 SPIRITUAL LIGHT. janme che ane ekalA mare che. ) khIjAone mATe AyuSya pUrNa thatAM prANI paraleAkanI musApharImAM ane tyAM svakRta pApanAM kLA te ekalAja bhAgave anyatvabhAvanA - fazgu: adafteqza: afq=qqizzzqqisfta aaa: 1 idaM zarIraM sphuTamanyadAtmanaH kastarhyananyo bhuvane'bhyupeyate 1 // 26 // The soul endowed with intelligence and eternal bliss is quite separate from all outward phenomence. When this body is evidently separate from the soul what other thing is to be identified with this soul?. (26) Notes:-Anyatva Bhavana.-Everything in this world is separate from ourself and therefore whatever belongs to this mundane world, does not belong to Self. Once the great paramount king Bharata, son of Rishabhadeva, gorgeously adorned with beautiful ornaments, jewels and supremely magnificent dress, enjoying in the company of his ministers, learned men and of invincible prowess, happened to see his ring slip off the finger. The finger appeared ugly without the ring. He began to reflect over this matter and clearly saw the absolute separation between the finger and the ring. He then removed rings from all fingers which looked bare without this casual lovely ornaments. Thus he was so strongly convinced of the separation of the soul from the body, wife, children, parents and others and also the evanascence and 673

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- adhyAtmatattvAlaka, If pAMcamuMfleeting nature of the universe that he was enabled to clestroy the whole Karmic dross and was blessed with Omniscience. Such is the potent influence of pious reflections. anyatvabhAvanA- " A saccidAnandarU5 AtmA sakala bAhya prapaMcathI vilakSaNa che-nirALo che. A zarIraja jyAre AtmAthI cokhkhI rIte juduM che, te pachI bIjA kene AtmAthI ananya (abhinna) mAnavo joIe 2-26 mazurimAvanA-- dvAraiH sravadbhirnavabhiH sadaivA'zucIn ghRNAyAH padamasti kaayH| tathApyaho! tatra yadasti zaucasaGkalpanaM mohavilAsa eSaH // 27 // This body from which continually flows impurity through nine openings deserves pity and aversion. Notwithstanding this it is a great wonder that the idea of purity in this body prevails through sportive play of delusion. ( 27 ) .. Notes :-Ashuchitva Bhavana is to think that the body is full of impurities and thus pollutes the soul. The illustration of the prince Sanatkumara, who, being elated by the visit of gods fascinated with the account of bis beauty, suffered from many dreadful diseases due to the resulting flow of the Karmic matter into bis soul, is given in the notes on pride in the preceding chapter. azucibhAvanA hamezAM jyAMnAM nave dvArethI azuci vahI rahI che, evuM A zarIra ghaNAne pAtra che; tathApi A zarIramAM zicanI saMkalpanA karavI, e kharekhara mehane vilAsa che."--2 # 1 :

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prakaraNa]. SPIRITUAL LIGHT. annavasAvanAta zAstrava - manovacobhUghanakarma yogAH sa AsravaH karmaNa AsraveNa / zubhAzubhaM karma zubhAzubhAddhi yogAnibadhnanti zarIrabhAjaH // 28 // Yoga is the practice of activities of the mind, word and body. It is the influx of Karmic forces through channels of sins. Embodied souls assimilate these karmic forces, good or bad, according to their good or bad Yoga. ( 28 ) Notes :-One should think that Asravas are the channels for the influx of Karmas both virtuous and sinful. A virtuous man acquires forty-two merits and a vicious one gathers eighty-two kinds of evils. Virtue and vice are both causes of worldly bondage. The story of princes Pundarika and Kundarika well illustrates that salvation and bondage depend solely upon one's own Karma. Pundarika, finding asceticism too hard for him, resumed his regal authority and was thereby obliged to undergo countless rebirths. AsavabhAvanagata Asava - "(Asa zabdano artha che-kamane AvavAnAM dvAre. ) mana, vacana ane zarIrane vyApAra te yoga kahevAya che, ane te karmabandhanane hetubhUta hovAthI " Asrava " kahevAya che. A lega be prakAra che-zubha ane azubha. zubha yegathI zubha karma ane azubha vegathI azubha karma baMdhAya che. "--28 - - - + prathama prakaraNanA cAdamAM blekanA vivaraNamAM Avatatva batAvyuM che. 675

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- adhyAtmatattvAka. [ pAMcamuMkrmbndhe udAharaNaM darzayatiyathAmbu gRhNAti hi yAnapAtraM chiTTaistathA cetana eSa karma / / yogA''tmarantrairazubhaiH zubhairvA niryAtyamuSmin sati no bhavAbdheH | | 21 | As a vessel with holes admits water so the embodied soul attracts good or evil actions through the good or evil holes of the Yoga form. As long as this Asrava ( channels of Karma ) prevails, nobody gets out of this phenomenal world. ( 29 ) karmabandhamAM udAharaNa- " jevI rIte, jalamArge cAlanArUM yAnapAtra je chidravALuM hoya, te te, chidro dvArA AvatA pANIthI bharAI jAya che evI rIte garUpa chidro vaDe AvatAM karmothI . AbhA bharAI jAya che. jalathI bharAI gayeluM yAnapAtra jema samudramAM DUbI jAya che, tema karmothI bharAle AtmA saMsArasAgaramAM DUbI jAya che. ataH AsavanI haiyAtImAM saMsAra-sAgaramAMthI bahAra nikaLavAnuM nathI banI zakatuM."-29 saMvaratattvam , Asrava-saMvarabhAvanAM cAhanirodhanaM yat punarAtravANAM taM saMvaraM yogina ucivaaNsH| vibhAvanAdAtrava-saMvarasya bhavAdudAsInatayA manaH syAt // 30 // The high-souled call the stopping of these channels of sins ( Karmic forces ) Samvara. The reflections of Asrava and Samvara bring on indifferent attitude of mind to worldly affairs. (30) Notes :-One should reflect on the principles of Samvara as given in the previous notes on ' Nine 676

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prakaraNu. SPIRITUAL LIGHT. Categories'. The inflow of Karma should be checked through vows, right conduct and concentration. The story of Kundarika, who, being persuaded by his brother Pundarika, renounced the royal authority and possessions in his brother's favour and resolved to work off his Karma by asceticism and eventually gained Moksha by meditation, is given in the notes on greed and hypocrisy in the fourth chapter. savara tattva ane Asava-savara bhAvanA-- AsravAte ( karmabandhanadvArAne) aTakAvanAra je AtmAnA nirmala pariNAmavizeSa, tene savara kahevAmAM Ave che. A Asrava ane saMvara / tarapha ekAgra bhAvanA karavAmAM Ave-yathArtha rIte te tattvAne cittavavAmAM Ave, teA ethI mananI aMdara kharekhara saMsAranA lezethI udAsInabhAva prakaTa thAya che. -30 mirjarAbhAvanA 99 syAt kamaNAM nirjaraNaM ca nirjarA dvidhA sakAmetarabhedataH punaH / 915: 98131f93 5991afa zaaisgq1q1qfq azqanza||? ?|| The removal of karmic forces is called Nirjara, It is secured in two ways volitional or non-volitional. They (karmic forces) reach maturity of their own accord (like the fruits on the trees) or by the Cemployment of expedients. (31) Notes:-One must remember that as a human being he is exposed to innumerable temptations to perform sinful deeds and therefore he must raise his mind, withdrawing it from worldly attachments, by right knowledge, right belief accompanied with right conduct, by the practice of austerities and concentration. e 4-6 677

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(( nirjA bhAvanA-- kA~nuM niraNa karavuM arthAt baddha karmAMne AtmAthI haDDAvavAM ene 'nirA ' kahevAmAM AvI che. A nirjarA e prakAranI che-- sakAmA ane akAmA * mArAM kamone kSaya thAo ' evI buddhipUrvaka karAtAM tapazcaryAM vagere anuSThAnAthI karmonA je kSaya thAya che, te sakAmanirA che, ane karmAMnA sthitikALa pUrA thatAM svataH kanu kharI paDavuM e akA-nirjarA che. + "--31 adhyAtmatattvAlAka. lokabhAvanA yathAssti jIvaizva jaDaizva pUrNo loko'yamevaM paricintanaM yat / sA bhAvanA lokavicArarUpA manovazIkAraphalamadhAnA // 32 // [ pAMcamu - Reflection 03 this phenomenal world (as it appears to be or as it is) that it is full of animate and inanimate objects is Loka Bhavana (reflection on soul and mutter). Such meditation is highly conducive to the subjugation of mind. ( 32 ) Notes:-Lokabhavana means reflecting over the figure, form, materials and nature of the Universe, as lid down in the Jain scriptures. It includes reflection over the relation between the soul and matter and different forms, conditions of life, longevity in the celestial, middle and nether regions. leAkabhAvanA-- HH jIveA ane jaDapadArthothI bharelA A lAka jevA prakAranA che, tevA prakAre tene citavaveA, e leAkabhAvanA che. khIjI bhAvanAonI jema -32 A bhAvanAnuM mULa paNa mananA vazIkAra che. + batAvyu che. thama prakaraNanA cAdamAAAkanI aMdara nirAtattva 678

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prakaraNa. ] SPIRITUAL Light. vyAkhyA. . lekanA traNa vibhAge paDe che, jene traNa leka athavA traNa jagata kahevAmAM Ave che. te che-Urvalaka, madhyama ane adhalaka, lakanI AkRti, keDa upara hAtha rAkhI paga pahoLA karI ubhA rahelA purUSanI AkRtinA jevI che. purUSAkRti lekanI keDa nIce sAta pRthvI che. temAM prathama pRthvIne uparitana navase jana pramANa bhAga choDIne bAkI badhe abhAga adhaloka" samajo. A sAte pRthvIomAM pUrvajanmapajitapApAtmAo (nArakInA cho) pApaphaLa bhogave che. prathama pRthvImAM "bhavanapati" devatAo paNa vase che. e "bhavanapati' devatAo adhalokagata samajavA. " vyatara " devatAo prathama pRthvInA uparitana ( madhyama lekamAM gaNatA ) bhAgamAM vase che. purUSAkRti lokanA, nAbhi bhAgamAM madhyama leka che. prathama pRthvIno uparitana navaso jana pramANu bhAga paNa madhyamakamAM zAmila che. tArA, sUrya, caMdra vagere madhyama lekamAM gaNAya che. pRthvInI sapATI upara rahelA asaMkhya dvIpa-samudra madhyama lokamAM samajavA. madhyama lekanI uMcAI aDhAraso jana pramANanI che. maMdhyama lokanI upara Urvaka Ave che. bAra devaleka purUSAkRti lokamAM urasthAnIya che. je vimAne purUSAkRti lekanA grIvAsthAne che, te - saiveyaka ' kahevAya che. tenI uparanAM pAMca vimAna sarvottama hovAthI "anuttara vimAna" kahevAya che. te purUSAkRti lekanA mukhasthAnIye che. tenI upara bAra yojane siddhizilA Ave che. te eka prakAranI pRthvI che. te purUSAkRti lekanA kapALanA sthAne che. tenI upara eka yojananA aMte lokane aMta Ave che. je tiSa lekanA udghabhAgathI laI lokanA aMte sudhI sarva UrdhvabhAga Urdhaka che. bAra devale sudhI InvesatArAjya che. tyAra pachI save ahamindra che. che. A leka jIva ane jaDa padArthothI aTUTa bharelo che. zayanA agra jeTalo bhAga paNa jaDa-jIvothI khAlI nathI. A loka kevaDe bheTe che, e kalpanAmAM AvI zake tema nathI. jaina * aleka navase yojana nyUna sAtarajaju pramANa uge che, Uleka paNa navase jana nyUna sAta rajanuM pramANu uMco che ane tilaka (madhyaka ) aDhArase jana pramANa uMce che. e rIte caturdaza-rajajumamANa loka che. 89

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adhyAtmatattvAlaka. pAMcazAstrakAra lekanA saida bhAgalA pADe che. eka eka bhAgalAne "rajaju" zabdathI vyavahAra kare che. eka eka rajajumAM saMkhyAtIta jana prasAra thAya che. lekanI bahAra cAre tarapha aloka che. aleka eTale kaMIja nahi. kaMIja nahi eTale phakta AkAzaja. alekane anya heyaja nahi. leka e ananta alakanuM atisUkSma madhyabiMdu che * sukha ane duHkha, saMpatti ane vipatti, Ananda ane kheda e badhuM A lekamAM ja che. A eka raMgamaMDapa che, nATyasthAna che, jenI aMdara prANio navA navA veSa dhAraNa karI khela-tamAzA haravakhata karyA kare che, ane jaDa-chanI gati tathA citravicitra dhaDapachADa pratikSaNa thatI rahe che. koI jIva ( muktAtmAo sivAya) dukhathI mukata nathI. - lokanuM svarUpa ghaNuMja gaMbhIra ane bahu vistRta che. e tarapha dRSTi karatAM ApaNane ghaNuM ja vicAravAnuM prApta thAya che. lekanI vastusthiti tarapha vicAra bAMdhatAM, te vicAramAM rasa AvatAM mananI vikSipta dazA dUra thAya che. manane anyatra bhaTakatuM aTakAvavAne mATe AvA vicAranI bahuja agatya rahe che. lekasvarUpanA vizALa kSetrane vicAra karate AtmA sthiratA upara AvI samatAne anubhava kare che. lekanA navA navA bhayaMkara nATayaraMgo jotAM saMsAra tarapha ugavRtti ubhI thAya che ane sAdhya zodhavA tatpara thavAya che. lekanI vicitra lIlA tarapha vadhu daSTiprasAra thatAM samagra vizvanI niHsAratAnuM pratibhAna thAya che ane pite duHkhanI sthitimAM mUkAyale che, ema potAne suspaSTa anubhava 1 " dezAda* amuSmAt parato'styalokaH svakukSikoNAkalitatrilokaH / . muktakamuktAkaNakumbhaga pamaH samantAdapi rikta eva" // (kSetralekaprakAzanA chevaTanA lekanA upara leka ) - lokasvarUpanuM vistRta vivecana vAMcavAnA abhilAdhue vegazAsana caturtha prakAzanA 103 mA zlekathI cAra kenI vRtti, athavA ajitanAthacaritramAM bhagavAnanI dezanA joI javI. bahu vadhAre vistAralakjhakAsanA kSetramAMthI maLaze. - * kuttisthAnA - bhagavAna hemacaMdranuM. * upAdhyAyavinayavijayajIta. * 680

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prakaraNa. ] SPIRITUAL LIGHT. thAya che. A anubhava thavAnI sAthe karma pizAcanI A badhI jALa che - e vAta enA samajavAmAM AvatAM karmabandhathI mukta thavAnuM ane paramAtmabhAvane vyakta karavAnuM sAdhya tenI dRSTi sAme khaDuM thAya che, Aja hetu mATe A bhAvanA karavAnuM maharSio pharamAve che. dharmamAvanA - jagat samuddhartamanalpaduHkhapaGkAdaho ! kIdRza eSa dharmaH / prAdarzi lokottarapUruSairyatsevAta Amoti mahodayatvam // 33 // Dharmabhavana is the reflection on the grand religious truth contained in the following consideration. The high souled religious preceptors have propounded the grand truth for the extrication of the phenomenal world from the mire of terrible miseries whereby the elevation of the soul to the highest degree is secured. (38) *.: Notes :-Dharmabhavana is to reflect on the fundamental principles of religion. One should regulate his conduct with sublime notions of plain living and high thinking. His guiding principles in life should be universal love, friendship, piety, social service, mercy and sympathy for the poor and the needy. Moksha cannot be obtained without the practice of these virtues. He must have unflinching faith in the word of the . Tirthankaras and the Jain scriptures. He must try to acquire three spiritual jewels, right knowledge, right faith and right conduct. dharmabhAvanA- " atighora duHkharUpa kAdavamAMthI A jagatanA uddhAra athe parama pue ahA ! ke dharma prarUpe che, ke jenI sevAthI AtmA mahedayane prApta kare che."-33 681

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. - adhyAtmatatvAso. pAya - daza lakSaNAni dharmasyazAstre kSamA mArdavamArjavaM ca zaucaM ca satyaM *tapasaMyamau ca / tyAgastathA'kiJcanatA tathaiva brahmeti dharmo dazadhA babhASe+ // 34 // Scriptural religion is said to be tenfold-forbear, ance, tenderness, candour, purity, truth, austerity, restraint, renunciation, akinchanatva (propertylessness), and celibacy. (34) dharmanAM daza lakSaNe . " zAstrImA kSamA, bhAI, bhAva, zAya, satya, ta5, saMyama, tyAga, madhyinatA mane brahmayaya se 62 prajanI dharma thyoM cha."-34 bodhibhAvanAsakliSTakarmasvabalIbhavatsu viziSTametannarajanma labdham / tatrApyaho ! tatvavinizcayAtma-zrIbodhiratnaM bahudurlabhatvam // 35 // This glorious human birth is secured when the terrible karmic forces are weakened. Even then it is very difficult to obtain Bodhi Ratna (the best power of discriminating right-knowledge, right conviction and right conduct) the nature of which is the realization of the highest truth. ( Tattvas ). ( 35 ). Notes :-Bodbidurlabha bhavana is to reflect on the difficulty of acquiring human birth. It could be * akArAnto'pyasti. + " dhRtiH kSamA damo'steyaM zaucamindriyanigrahaH / dhAvidyA satyamakrodho dazakaM dharmalakSaNam" // (manusmRti, hI apAya.) 682

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SPIRITUAL Light. apquired only by the weakening and destruction of terrible karmic forces. Having obtained human birtli it is more difficult to cognize real truth. Every thing is easy of attainment but the three jewels, right faith, right knowledge and right conduct; so one should try to pay proper attention to religion and make his human birth successful. bedhibhAvanA " saMkilaSTa karmo nirbala paDavAthI A viziSTa manuSyajanma prApta thayuM che. ATalI hade pahoMcyA chatAM paNa yathArthatattvazraddhAnarUpa bedhiratna prApta thavuM e bahu durlabha che. "-35 bhAvamA upasaMharan tatsAdhyamupakSipatietAdRzIbhiH khalu bhAvanAbhiH suvAsitAntaHkaraNo mhaatmaa| . mamatvaluNTAkaviluNThayamAnAM sAmyazriyaM rakSitumIzvaraH syAt // 36 // The great sage whose heart is well scented chiefly with these reflections becomes strong enough to preserve the glory of the equanimity from being seized by a plunderers in the form of human vanity, ( 36 ) bhAvanAonuM pariNAma "AvI bhAvanAothI suvAsita thayuM che antaHkaraNa jenuM, evo mahAtmA mamatvarUpa lUTArAthI lUTAtI samatA-lakSmIne rakSaNa karavA samartha thaI zake che. " bhAvArtha. A bhAvanAothI jyAre nirmama prApta thAya che, tyAre ja vairAgyane prAdurbhAva thAva che; ane vairAgya prApta thayethI ja sama tAnAM kiraNo khIlavA mAMDe che. "

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adhyAtmatatvAka [ pAMcamuMgAcAryo vairAgyanA be bheda pADe che apara vairAgya ane paravairAgya. apara vairAgyanA cAra prakAro pADavAmAM AvyA che-tamAna saMjJA, vyatirekasaMjJA, ekendriyasaMjJA ane vazIkAratA. rAgAdi dene pakAvavA mATe bhavaprapaMcanuM guNa jovA tarapha je prayatna, te "yatamAna saMjJA" vairAgya che. pitAnA rAgadveSAdi deze kyAM sudhI pAkI gayA che, e viSenuM pRthakkaraNa karavuM e "vyatireka saMjJA" vairAgya che. kevala mananI aMdara tRSNAnuM evuM avasthAna hoya, ke jethI Indra kSabhita na thAya, AvI je mAnasika utsuka sthiti ene "ekendriyasaMjJA " vairAgya kahe che. viSayatRSNArahita jJAnaprasAdarUpa cittavRtti e vazIkArasaMDA" vairAgya che. . A aparavairAgya prApta thayA pachI paravairAgya meLavAya che. viSayavaitRzya e apara vairAgya che, jyAre guNavetRSNa e paravairAgya che. guNa eTale dhyAna-samAdhidvArA prakaTa thayelI ladhyAdi zaktio upara vistRSNa thavuM, e paravairAgya che. - vairAgya tarapha vicAradaSTi mUkatAM tenA traNa bheda paNa joI zakAya che-duHkhagarbhita vairAgya, mehagarbhita vairAgya ane jJAna vairAgya. annapAna tathA kAMcana-kAminI vagere svAbhISTa viSaye nahi prApta thatAM saMsAra upara je uga Ave che, te du:khagarbha vairAgya che. AvA vairAgathI jeo dIkSA le che, teo ISTa viSayonI prApti thatAM cAritradharmathI patita thaI jAya che. saMsArane bhege nahi maLavAnA kAraNa mAtrathI jeone saMsAra tarapha akaLAmaNa AvI che, teo dIkSA lIdhA pachI paNa bhegeneja zidhatA phare che, ane bhego maLatAM pitAnA saMyama upara churI pherave che. prastuta vairAgyathI sAdhu thanArAo zAntimaya siddhAnta-svAdhyAya tarapha udyama nahi karatAM vidyakatiSanA prayogo tarapha adhika lakSya rAkhe che; ane e vidyAone paigalika AnandanuM sAdhana banAvI temAM masta rahe che. AvA sAdhuo (!) gRha thI paNa nIcA che. " gharamAM jeTalA pUrA khAvA maLatA nathI, jyAre dIkSita avasthAmAM mAlamiSTAna maLe che, mATe dIkSA levI sArI che." A pariNAma duHkhagarbhita vairAgyanuM lakSaNa che. A vairAgya sAthe Atmayane saMbadha nathI. - . . . . . . kuzAstranA abhyAsathI saMsAranI nirguNatAne anubhava thatAM je 684

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prakaraNa.] SPIRITUAL LIGHT. virAgya uddabhave che, te mehagarbhita vairAgya che. A vairAgyamAM je ke AtmazreyanI AkAMkSAne saMbandha rahe che, chatAM te vairAgya ajJAnavRttinI sAthe saMbandha dharAvatA hovAthI mehagarbhita' kahevAya che. je vairAgyathI Atmaya:sAdhaka mArga na prApta thatAM viparIta mArga prApta thAya, te vairAgyane mehagarbhita vairAgya kahevAmAM Ave che. A vairAgyathI Atmazreya mATe nikaLelAo pitAnA udezane sAdhI zakatA nathI. zI rIte sAdhI zake ? uttara dizA taraphanA gAma javA mATe nikaLele dakSiNa dizA tarapha gamana kare, te te zuM icchita gAmane pahoMcI zake kharo ? eja pramANe je vairAgyathI, Atmaya mATe AtmazreyasAdhaka mArgamAM pravRtti na thatAM tethI philaTeja mAge pravRtti thAya, te te vairAgya mehagarbhita vairAgya samajo. - yathArthatattvajJAnapUrvaka je vairAgya, saMsArathI tAtvika uga utpanna karI AtmakalyANanA ugya mArge dore che, tene jJAnagarbhavairAgya kahevAmAM Ave che. Aja vairAgya vAstavika vairAgya che. AnAthI ja Atmonnatino mArga siddha karI zakAya che. upara kahela be vairAgya ( duHkhagarbha ane mehagarbha ) nAmamAtrathI vairAgya che, enAthI pAramArthika siddhi thavAne saMbhava nathI. duHkhagarbhavairAgyanuM upara batAvela svarUpa jotAM ApaNane tenA tarapha ghaNA utpanna thayA vagara raheze nahi, paraMtu bIjI rIte joIe ke eka bhUkhamarA mANase khAvA pIvAnI lAlacathI dIkSA lIdhI paNa dIkSA grahaNa pachI saMsargataH tenA hRdayamAM sadvicAranuM saMkramaNa thAya ane dharma pratye bahumAna udabhave, te te potAnA AtmAnI siddhi barAbara sAdhI zake tema che. A uparathI joI zakAya che ke duHkhagarbha vairAgyathI dIkSA lenArAomAMthI evA paNa nikaLe che ke jeone dIkSita thayA pachI jJAnagarbhavairAgya prApta thAya che. + jeo dAridrayanA saMtApathI duHkhI che ane ethI ema samajIne, ke " A duHkha veThayA karatAM saMsAra choDI sAdhu thavuM sAruM ke jethI baMne bhava sudhArI zakAya "grahavAsa choDI sAdhu thAya che, teono te vairAgya duHkhagabhita kahI zakAya nahi, kAraNa ke teone "sAdhu " thavAne uddeza pagalika Ananda uDAvavAnuM nathI, * *jainakathAsAhityamAM saMpratirAjAnI pUrvabhavanI bhikhArI avasthAnuM udAharaNa ane yAda karI javuM. 685

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" adhyAtmatAle. pAMcamuMparaMtu teonuM dIkSAgrahaNa ema samajIne che ke- " saMsAramAM AjIvikA mATe ATalAM kaSTa sahana karavAM, e karatAM dIkSAvatanuM kaSTa zuM khoTuM ke jethI bhavAntaramAM paNa lAbha maLI zake !." AvI samajaNavALA Astika mumukSu mANase je ke dAridrayathI saMtapta thaIne dIkSA grahaNa kare che, chatAM paNa teone te vairAgya duHkhagarbhita mAnI zakAya nahi. - mekSa meLavavAnI abhilASAe jeo saMsArathI virakta thayA che, paNa muktinA kharA mArge pravRtti na karatAM mithyAjJAnavazAta ulaTe mAge kAyakaleza mAtra sahana kare che, teo mehagabhita-vairAgyavALA ja che, ema ApaNe upara joyuM, paraMtu e mehagarbhita-vairAgyavALA ja je kadAgrahane tyAga karIne madhyasthabhAvamAM vizrAnta thAya, raDyUlabuddhi anusAra thayelI potAnI samajaNamAM durAgraha nahi rAkhatAM ucca tanA jijJAsu bane tathA sarva jI tarapha prazamavRtti dhAraNa kare ane ISTaaniSTanAM kabdonA AghAtathI calAyamAna nahi thatAM rAgadveSane kSaya karavAnA pitAnA uddezamAM baddhaprayatna rahe, te teone jJAnagarbha-vairAgyane mArga sulabha che. evI ne evI madhyasthasthitimAM AgaLa vadhatAM bahu uMcA prakAranuM jJAnagarbha-vairAgya meLavavA teo bhAgyazALI thaI zake che ane e dvArA eone AtmA mukata thaI jAya che. tyAre ja yazavijapAdhyAya adhyAtmasAramAM kahe che ke - " zAlinAmAdhAra: samate 3 di ... ratnatrayaphalaprAptayayA syAd bhAvajanatA " // (trIje prabandha 50 me ka). arthata-anyaliMgamAM je siddha thavAnuM zAstramAM pharamAvyuM che, te anyaliMgasiddha thavAne AdhAra samatA upara che. A samatAthI (guNAnurAgasaMyukta mAdhyabhAvathI ) samyagdarzana, samyajJAna ane samyagyAritrarU5 ranayanI prApti thatAM eo (anyaliMgavarmIo) bhAvajonapaNAne prApta kare che. jainaliMgamAM vartanAra paNa je durAgrasukA heya ane guNanA guNa tarapha iSyasvabhAvavALe heya, te samajavuM joIe ke tene ranatrayInuM sAdhana maLyuM ja nathI. kalyANanA kSetramAM guNapUjAsameta samabhAva 686

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prakaraNa ] SPIRITUAL LIGHT. vRttinuM ekacchatra sAmrAjya che. enA sadbhAvamAM ratnatrayanI siddhi ane enA abhAvamAM ratnatrayane abhAva, A eka akAya niyama che. samatvaphalamupadarzayatidhyAnaM samAlambya samatvamAzrayet sAmyaM vinA tatra kRte viddmbnaa| Atmaprabodhena ca karmasaMkSayo dhyAnena sAdhyaH sa ca, tat paraM hitam // | rU7 | Concentration is well secured by resorting to equanimity and without this calmness meditation is ridiculous. The awakening of the knowledge of Self brings on the destruction of Karmic forces and is achieved by contemplation and therefore concentration is highly beneficial. ( 37 ) samatAnuM sAdhya-' . samatAne avalaMbIne dhyAna karAya che. samatAnI hada sudhI pahoMcyA vagara je dhyAna karavAmAM Ave, te temAM viDaMbanA sahavI paDe che. je AtmaprabodhanI jAgRti upara karmono kSaya AdhAra rAkhe che, te AtmaprabaMdha dhyAnathI sAdhI zakAya che. mATe dhyAna e AtmAnuM sahuthI uMcA naMbaranuM hita che."--37 samasva-dhyAnayoritaretarAnugrAhakatvamAvedayatidhyAnaM samatvena vinA bhavena sAmyaM vinA dhyAnamapi sphurenna / parasparApekSaNatastatastad dvayaM bhavet susthiratAviziSTam // 38 // Steadiness in concentration is not attained without calmness, and equanimity is not secured, without concentration. Both being interdependent one renders the other steady and vice versa. (38). 887

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adhyAtmatattvAlAka. samatA ane dhyAnanI paraspara anugrAhakatA vastusthiti ema che ke-jema samatA vinA dhyAna thaI zakatu nathI, tema dhyAna vinA samatA paNa parAkASThA upara paheAMcI zakatI nathI. AthI e aMte ( samatA ane dhyAna ) eka khIjAnI sahAyatAthI sudRDha bane che. ''. -38 zuM pAMcamuM tr bhAvArtha. jo ke dhyAna paNa samatArUpaja che, paraMtu viziSTatara samatAne dhyAna kahevAmAM Ave che. dhyAnarUpatAne yAgya abhyasyamAna samatA, samatA che, ane te, viziSTatara avasthA upara prApta thatAM dhyAna kahevAya che. ahIM zaMkA thai zake che ke-sAmya vinA dhyAna na thAya ane dhyAna vinA sAmya na thAya, ema kahevAmAM apeAnyAzraya' doSa zuM nathI prApta thatA ?, parantu hakIkata ema che ke- sAmya vagara dhyAna na thAya e nakkI vAta che; dhyAna vagara samatA te| hAi zake che, kintu samatAnI parAkASTA dhyAna vagar prApta thai zake nahi. sAmyathI dhyAnane Arbha thAya che ane dhyAnathI samatAnI parivRddhi thAya che. amuka hada sudhInI samatA dhyAnanI pUrve heAvIja joie. e samatAne dhyAnamAM vyApArita na karavAthI te kaTAi jAya che ane dhyAnamAM vyApArita karavAthI tene praka thAya che. Ama prakane pAmelI samatAne punaH dhyAnamAM vyApArita kara vAthI dhyAnanA praka meLavAya che. AvI rIte e teneA ( samatA ane dhyAnanA ) prakarSa eka khIjAne avala Mbita che. jema vijJAnabuddhine prayAgakriyAmAM joDavAthI te vijJAna vadhAre khIle che, ane ethI vaLI prayAgakriyAmAM vadhAre kuzaLatA meLavAya che; tema prakRtamAM samajI levu eja mATe yAvijaceApAdhyAya 18 mI dvAtriMzikAnA 23mA zlokanI vRttimAM lakhe che ke-- nacaivamanyonyAzrayaH, aprakRSTayostayormiMtha utkRSTayorhetutvAt / sAmAnyatastu kSayopazamabhedasyaiva hetutvAt " ! arthAt aprakRSTa evA te baMne ( samatA ane dhyAna ) paraspara eka bIjAne utkRSTa khanAvavAnAM sAdhana che. sAmAnya rIte e anainA hetu kSayeApazavizeSaja che. tAtparya e che ke- kAi e cIjo potAnI 688

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prakaraNa ! SPIRITUAL LIGHT. utpattimAM paraspara eka bIjAnI apekSA rAkhe, te te "anyAzraya deSa kahevAya. paraMtu baMne cIjone paraspara-eka bIjAnI unnati karavAmAM sAdhanabhUta thavuM, e te bezaka banavAjoga che. bhagavAna hemacandrayogazAstranA cothA prakAzanA 114 mA zlokanI vRttimAM lakhe che ke " sAmyamantareNa dhyAnaM na bhavatyeva, dhyAna tu vinA sAmyaM bhavadapi niSprakampa na bhavati, ityanyonyAzrayadoSAbhAvaH / evaM ca sati dvymnyonyhetutvenaavAtAte" * - arthata-sAmya vagara dhyAna thAyaja nahi, ane dhyAne vagara sAmyane saMbhava hovA chatAM paNa niSpakaMpa rIte saMbhava hoI zako nathI. eja mATe e baMnene anya kAraNa tarIke kahevAmAM AvyAM che; ane aeva "anyAya ' devane avakAza nathI. dhyAnameva stuvan prakaraNaM pUrNayati atidAruNapApabhAriNo pyamunA dhvastasamastakarmakAH / paramatmadazAM prapedire paramAdhyAtmamidaM vidurbudhAH // 39 // The embodied souls though they are encumbered with terrible sins have attained to the highest state of bliss ( freedom ) by the destruction of all Karmio forces. The wise persons have called it the highest condition for the realization of truth. ( 39 ) prakaraNasamApti- " atidArUNa pApanA bejAthI nIcA namI gayelAo paNa jyAre dhyAnanI hada tarapha abhimukha thayA ane dhyAnasthira banyA, tyAre teo paNa te dhyAnanA baLathI samasta karmone kSaya karI paramAtmadazAne prApta thayA. ahA ! kharekhara dhyAna e adhyAtmanI ucca keTInI vastu che." 39 689.

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* * adhyAtmatavAlAka * * ( pAMcamuM indriyanigraha, mana:zuddhi, samatA, mamatAniAsa ane bhAvanA eTalI khALatA A pacama prakaraNamAM joi; ane e samajI zakyA ke kaSAyAne rAdha karavA mATe indriyanigrahanI agatya, indriyanigraha mATe manaHzuddhinI AvazyakatA ane manaHzuddhine mATe bhAvanAothI mamatAnirAsa dvArA samatAnI jarUra che; vaLI e paNa jaNAyu` ke dhyAnanI sAthe samatAnA ativruniSTha sabandha che. have ApaNe cAga athavA dhyAna jovAnuM rahe che, ke je AtmAnI chevaTanI uccasthiti che, ene mATe chaThThA prakaraNamAM praveza karIe.

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98-44TUTE 1 dhyaansiddhiH| SIXTH CHAPTER. Success in Concentration. (Shlokas 37 ) Having taken a cursory view of Yamas, Niyamas, Asanas, Pranayama, Pratyahara, Dharana and the means for getting mastery over them, the training in concentration deserves special attention as it is the direct means for the attainment of Moksha. Moksha could be attained by the completo destruction of Karmic forces, i, e., by the process of Samvara and Nirjara. The Soul is constitutionally free and poten. tially divine. Its natural purity is defiled by the in. flux of Karmic forces, good or bad. These forces are required to be checked and destroyed by Samvara and Nirjara. To achieve this object physical organs and mental sensations should be subdued. This could be achieved by bringing control over mind, body and speech, by observing rules of conduct, twelve vows, 691

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adhyAtmatattvaka, five careful attitudes and ten elevating spiritual duties, by cogitating over the fleeting nature of the worldly objects and the chief purpose of life as embodied in twelve reflections, by enduring all kinds of troubles and hardships and by austerities, &c. It is needless to repeat their description as they are described heretofore. Austerities are classified into external and internal. Internal austerity includes Dhyana which is highly efficatious in loosening and dispersing the nervous threads and removing veils of Karma over the effulgence of pure Light. It is therefore essential to treat briefly, the several aspects of Dhyana comprising capacities of the aspirant after Moksha, hindrances, helping factors, methods, and results, Sanyama ( subdual of sense organs and passions, control of speech, mind and body, rigid observance of full vows, the act of looking upon the souls of others similar to his soul, capacity to bear hardships, troubles and tortures, and eager aspiration for Moksha ), subdual of passions, sensual lusts and desires, disattachment and renunciation, balancing quietude, compassion, object of joyful reverence, rocklike firmness, complete withdrawal from worldly ties and association, well-regulated intelligence and wisdom are the capacities necessary for the aspirant after Immortality and Bliss, as gleaned from Bhagavan Hemchandracharya's Yogashastra and from Jain Drashti Yoga. * Exhaustion, disgust, misconceptions, illusions, mental aberrations, want of fixity of attention, addiction to certain religious rites, ignoring further spiritual 692

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#52091.] SPIRITUAL LIGHT. progress, wilful performance of non-prescribed rituals and dogmatic renunciations of religious rites as worthless are hindrances to the practice of Yoga. Bhagavan Patanjali enumerates sickness, languor, doubt, carelessness, laziness, addicting to objects of sense, orroneous perceptions, failure to attain any stage of abstraction and instability as obstacles to be removed by the Yoga-aspirant. These hindrances grow into habits or rather become fields for the accumulations of the latent deposits of Karma and thereby propagate the Cycle of Births. Helping factors of the spiritual progress :Pranidhan signifies the practice of performing religious rites with scrupulous care. Compassion, charity and benevolence are its chief traits. Pravritti means progressive activity in spiritual development for reaching the final goal with steady and unwavering application of the mind on the subject taken in hand. Vighnajaya means removal of the obstacles in the form of external obstructions of nature, internal diseases and subreptions ( Mithyatva ). Siddhi signifies pious merits acquired through Tattva study and eventual attainment of intuitional knowledge with the feeling of universal love and sympathy and humility. Vinimaya connots high sentiments and activity 693

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adhyAtmatattvAleka. [ reM for imparting and spreading religious instructions to all beings for their spiritual rise. The above five factors are an unfailing proof of the spiritual progress. Thus equipped with high sentiments of the universal love, fleeting nature of Samsara, the working of the inexorable law of Karma and short duration of relationship the aspirant after practices of Yoga advances further on the spiritual path. The following types of Dhyana-Yoga are with reference to the objects to be contemplated: Arta Raudra, Dharana and Shukla. Their subdivisions are explained in notes on Dhyana in Chapter III. For details standard works as Yoga-Shastra, Jnanarnava Yogadrashti Samucchaya and Jaindrashtiyoga(Gujarati) may be usefully referred to. If the practice of Yoga is carried on with righteous conduct, exalted renunciation, unbroken continuance, scrupulous care and attention and discriminating and vigilauce, the aspirant after Moksha is sure to achieve success in reaching the final goal. Success to be achieved is in the inverse ratio of the mind wandering in wrong direction in the form of temptations, lusts, passions, desires, &c.. A successful Yogi, if allured by Siddhis (powers), misapplies them, he is sure to fall down. The aspirant must clearly understand the ideal which he wishes to realise in his own Self. So it is highly essential to work with scrupulous care in the spiritual realm. 694

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3524. ) SPIRITUAL LIGHT, yoga dvidhA vibhajan prathamavibhAgaM kriyAyoge lakSayatisyAt jJAnayogo'tha ca karmayoga AvazyakA''cAra iha dvitIyaH / zArIrikaspandanakarmarUpaH sa karmayogaH zubhamAtanoti // 1 // Yoga is also divided into two parts, namely (1) Yoga pertaining to knowledge and ( 2 ) Yoga pertaining to actions. The second kind of Yoga, i. (., Karmayoga is the necessary performance of daily religious rites. This Karmayoga consisting of the bodily activity produces beneficial results. (1) Notes :-Jnana Yoga is the path of the realization of Self through knowledge. The nature of the Supreme Spirit lying obscured in the heart of every living being, transitory state of the objects of senses, fundamental categories, six substances (Dravyas ), three jewels, i. e, right faith, right knowledge and right conduct, the inexorable law of Karma and the doctrine of many points of view are described in the crowning teachings of Tirthankaras. This knowledge, when acquired, removes all doubts and misconceptions. It could be attained only by strong concentration on knowledge. The final end of the practice of Yoga is to enable the soul to realize its own nature. JnanaYoga and Kriya-Yoga both together would enable the Soul to achieve this goal. Kriya Yoga signifies the observance of vows, daily religious activities, careful attitudes, restraints, purified conduct Dhyana ( contemplation ), &c. These two practices are so blended together that they are pursued on together, 695

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adhyAtmatattvAlaka, [ - At times one becomes predominant and the other becomes subordinate. ginA prakAre- jJAnayoga ane karmayoga e rIte paNa veganA bhAgo paDI zake che. temAM "kamaMga' Avazyaka AcArane ( avazya karavA lAyaka kriyAne ) kahe che. zArIrika pravRttirUpa A "karmayoga" puNyaphaLane utpanna karanAra che. "--1 vyAkhyA . prathama kriyAyogane abhyAsa karavAnI jarUrata dareka yugAcAryo svIkAre che. A granthanuM bIjuM prakaraNa AkhuM " kriyAga " uparaja che. dareka mANase potAnI hada vicArIne tadanusAra pravRtti karavI joIe. yegyatA meLavyA sivAya Urdhva uDDayana karavAmAM lAbhane badale nukasAnaja anubhavAya che. AtmakalyANanA mArgamAM Alasya-pramAdane tyAga karI viyaMspharaNa karavAnI jarUra rahe che. zarIra upara moha dharAvanArAzarIra para paDatA sAdhAraNa kaSTane samatApUrvaka nahi sahana karI zakanArA kriyAyogane sAdhI zakatA nathI. kriyAyoga e kharekhara eka prakAranI kasarata che. enAthI AdhyAtmika jIvanane bahu puSTi maLe che. zAstrakAroe jevA prakArane kriyAmArga batAvyuM che, te prakAre te kriyAomAM barAbara pravRtti karavI, ene " kriyAyoga' kahevAmAM Ave che. kriyAgamAM mukhyatayA traNa bAbate samajavAnI che-IzvarapUjana, gurUpUjana ane Avazyaka. IzvarapUjana IzvarapUjanane mATe bIjA prakaraNamAM vivaraNa ApyuM che. zAstroktavidhisahita prabhupUjA e kriyAyogane prathama vibhAga che. jainazAstrakAre pUjAnA, dravyapUjA ane bhAvapUjA-ema be vibhAge pADe che. dravyapUjAmAM prabhumUrtisaMbadhI jalaprakSAlana, candanapUjana Adine samAveza thAya che, ane bhAvapUjAmAM phakta prabhucitana ane AtmabhAvinAnuM sthAna che. 696.

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prakaraNa.] SPIRITUAL LIGHT. prathamataH prabhumaMdiramAM praveza karatAM pAMca abhigama sAcavavAnuM zAstrakAre jaNAve che-1 sacittavastune tyAga, 2 acittavastune tyAga, 3 eka vastranuM uttarasaMga, 4 prabhusamakSa pahoMcatAM mastaka upara hastAMjali ane 5 mananI ekAgratA. sacittavastunA tyAganI aMdara eTaluM vizeSa samajI rAkhavuM ke kherAkamAM levAnI koI paNa vastu prabhumaMdiramAM laI javI na joIe. bAkI prabhupUjAnamitta jaLa-puSpa-phalAdi vastuo laI javA mATe niSedha nathI. acittavastuone tyAga eTale mojaDI, mojAM, chatra, chatrI, cAmara, mukuTa, charI, taravAra vagere cIja maMdiramAM pesatAM bahAra mUkavAnI che. uparyukta abhigama sAcavI prabhumaMdiramAM praveza karatAM prathama agrakAre "nisIhI " ema traNa vakhata bolavuM. " nisahI'nuM saMskRta rUpa "naivikI " thAya che. agradvAramAM praveza karatAM gRhavyApArane niSedha thAya che, e smaraNamAM rahevA mATe e zabda belavAmAM Ave che. tyAra pachI prabhunI jamaNI bAjuthI traNa pradakSiNA * pharI raMgamaMDapamAM praveza 1 bhagavatIsUtramAM pAMca abhigame A sUtrathI batAvyA che-- " sacittANaM davvANaM viusaraNayAe, acittANaM . davvANaM visaraNayAe. egalasADieNaM uttarAsaMgakaraNeNaM cakkhuphAse aMjalipaggaheNaM maNaso egtiibhaavkrLa " ! AnI aMdara "vitA raDyALa visarAyANa -e pAThane badale "mArA trALe avasaracA-e ulaTo paNa pATha maLe che. baMne pADene artha eka bIjAthI ulaTo che. prathama pAThane artha-acittavastuo mUkIne " evo thAya che, jyAre bIjA pAThane artha-acittavastuone nahi mUkIne " evo thAya che; parantu e baMne pATha saMgata thAya che. emAM prathama pAne artha te spaSTa che ane joI lIdhuM che. bIjA pAThane artha-acittavastuo nahi mUkIne" ema je thAya che, tene tAtparyArtha eja che ke-zarIrapara paherelA alaMkAre prabhumaMdiramAM jatAM tyajavAnA heya nahi. * pradakSiNA ApavI e prabhunuM bahumAna che. bhavabhramaNa maTADavAnuM 697

Page #852
adhyAtmatattvAlAka. [ v karatAM bhagavAnanuM mukha joi * namo jhiALa ' e vAkyAcArapUrvaka ane bhagavatpraNAmapUrvaka khIjI ' nisIMhI ' kahevI. tyAra bAda dravyapUjA karyAM pachI bhAvapUjAnA prAraMbha karatAM trIjI ' nisIhI ' kahevI. pahelI nisIhIthI gRhavyApArane tyAga, khIjI nisIhIthI prabhumadirasa bandhI kArya - pravRttinA tyAga x ane trIjI nisIhIthI dravyapUjAviSayaka kriyAne tyAga karavAmAM Ave che. prathama bhagavAnane traNa vAra praNAma karIne* pachI pUjAnA prAraMbha karavA. prathama draSyapUjAmAM prabhune jalAbhiSeka1 karavA. pachI suga mA sUcana che ane jJAna-darzana-cAritrarUpa ratnatrayanI ArAdhanA che. pradakSiNA detAM citta ke najara ADI avaLI rAkhavI nahi. jIvayatanA tarapha pUrA khyAla rAkhave. x raMgamaMDapamAM praveza karyAM pachI maMdirasabandhI vyApAra va devA joie, prabhunI dravya-bhAva pUjA sivAya anya kArya karavAnuM hAyaja nahi. kadAca madirasaMbandhI kAi kAnI kartavyatA te samaye lakSa upara Ave, te raMgamaMDapanI bahAra jaIne te kArya karavuM yA karAvavuM, paNa aMdara rahI te viSayane hukama Apave nahi. *purUSe prabhunI jamaNI bAjue ane strIe prabhunI DAkhI bAjue ubhA rahI prabhunAM darzana karavAM. jIe pravacanasArodvAra--- 66 ,, dAhiNa - vAmaMgaThio nara-nArIgaNAbhivaMda deve 1 ( prathama dvAra ) caityavandanAdi vakhate paNa Aja dizAvibhAga samajaveA. 1 prabhupUjAnimitte nhAvuM te vivekayukta hevuM joie. parimita jaLathI ane jIvihaMsA na thAya, evIyatanAyukta nhAvu. hAine 1 jJAnAdiratnatrayArAdhanArtha pradakSiNAtrayaM kRtvA + kr 29 + 1 (devavandanabhASyavRtti, sAmasundarasUri ) tisraH pradakSiNA jJAnAditrayArAdhanAya + + '' / ( pravacanasArAhAravRtti, prathama dvAra. ) 698

Page #853
prakaraNa. ] SPIRITUAL LIGHT. DAnA bhInA pAtAvarDa mUtti para AgalA divasanuM rahelu kezara tamAma dUra karavuM. Ada karIne zuddha jaLavaDe prabhune havarAvIne sukeAmaLa ane ujjavaLa evA vizALa agaluhuNA vaDe be hAthe prabhunuM zarIra kArU' karavuM. traNa aMgaluhAM vaDe prabhunu zarIra bilakula sApha kArU thai gayA bAda candrana-- ( kezaramizrita ) pUjA karavI. te pUjA nava aMge karAya che. te nava aMgA-- jamaNA-DAmA aMguTho, jamaNuM-DAbuM DhoMcaNu, jamaNuM-DANyuM kAMDuM, jamaNA-DAmA khabhA, mastaka, kapALa, kaMTha, chAtI ane udara. Ama navuM aMge candranapUjA karyA pachI puSpAdi caDhAvavAnA umedavAra bhagavAne puSpAdira caDhAve che. . prabhunA aMgane lagatI candranAdi-pUjA aMgapUjA ' kahevAya che. tyAra pachI je dhUpa, dIpapUjA karAya che, te ' agrapUjA' kahevAya che. papAtramAM dhUpa rAkhIne papUjA karavI. dhUpapUjA ke dIpapUjA gabhArA bahAraja ubhA rahIne karavI ucita che A pUjAnA hetu- bhagavAna nuM bahumAna karavA tarapha bhaktine usita karavI e che. dhUpapUna e durvAsanAnA ucchedapUrvaka suvAsanAprAptinuM, ane dIpapUjA e ajJAnatimirasapUrvaka jJAnAlAkaprAptinuM mA sUcana che. 6 TuvAlathI zarIra sAk karI ceAkhkhI dhAbaLI paheryAM pachI pUjA karavAnAM zuddha ane svaccha kapaDAM paheravAM. bAda prabhunA garbhagRhamAM ( gabhArAmAM ) pesatAM mukha upara ADa paDane mukhAza bAMdhI levA. tyAra pachIja garbhagRhamAM praveza karaveza. garbhagRhumAM jyAM sudhI rahevuM, tyAM sudhI mukha para mukhakAza bAMdhela rahevA joie. garbhagRhamAM praveza karIne prathama jalAbhiSekathI pUjA prAraMbha karavI. 2 puSpanA sabandhamAM zuddhatAnI ghaNI sAvacetI rAkhavAnI jarUra che. sugadhI, pAMdaDI kharyA vinAnAM ane suzobhita evAM pula prabhupUjA mATe hAvAM joie. ane te yAgya rIte lAvelAM hAvAM joie. RtunA divase nahi pALanArI strInA lAvelAM pula kAma Aveja nahi. purUSathI paNa jo vivekayukta pula lavAyAM hAya, tAja te kAma AvI zake. dareka pula dRSTie nirakhavuM, khaMkheravuM ane pachI prabhune caDhAvavuM. puSpo suthIne banAvela hAra prabhune caDhAvAya, paraMtu phulAne sAya vaDe dheAMcIne je hAra banAvavAmAM Ave che, te prabhu-pUjAne mATe ayeAgya che. 699

Page #854
adhyAtmatattvAleAka. [ v . ATaluM karyAM pachI garbhagRhanI bahAra besIne pATalA upara zuddhaakSata ceAkhAthI, upara siddhizilAnI AkRti, vacce jJAna-dana-cAritranI traNa DhagalIe ane tenI nIce * svastika ' AlekhavAmAM Ave che. svastikanI aMdara cAra gationA bhAva samAyalA che. e badhAnA samuccita bhAvA - e gatiethI traNa DhagalI-jJAna, darzIna, cAritranA sAdhana dvArA mukta thai siddhi-zilAne ( meAkSane ) prApta karavAnA che. svastikADhi upara yathAzakti phaLa vagere paNa mUkavAmAM Ave che. e mUA~tyAganuM sUcana tathA anAhAra ( meAkSa ) padanI prArthanArUpa che. 6 . ahIM sudhInI tamAma kriyA dravyapUjAmAM samAya che. tyAra pachI dravyapUjAsa bandhivyApAraniSedhaka nisIhI ' khelIne vapUjAmAM pravRtta thavAya che. dravyapUjA karatAM bhAvapUjAmAM vizeSa samaya ApavAnI jarUra che. dravyapUjA e mananAM azuddha vAtAvaraNAne haDAvavAnuM sAdhana che. eja kAraNathI gRhasthAne mATe te bhAvapUjAnuM sAdhana mAnavAmAM Avyu che. A uparathI pharIne e yAdI ApavAmAM Ave che ke-sAdhanane sAdhya mAnI levAnI bhayaMkara bhUlathI sAvaceta rahevuM, ane sAdhananI bhUmikA ucita rIte bAMdhyA pachI sAdhya vastumAM adhika udyama rAkhaveA. * mana-vacana-zarIranI capaLatA upara aMkuza mUkI paramAtmAnA tarapha ekatAnahRdaya thai bhAvivakAsa ane vairAgyeAllAsasameta prabhRguNusmaraNu, svapApagA~ ane bhagavatpraNidhAna karavuM e bhAvapUjA che. ' bhAvapUjAmAM ' caityavandana ' karavAmAM Ave che. tenA traNa prakAra che--jadhanya, madhyama ane utkRSTa. prabhustutinA zleAkAdi kahevA, e jadhanya caityavandana che, madhyama caityavandana, hAlanI pravrutti pramANe- caityavaMdana ' namukSuNNa ' yAvat ' jayavIarAya ' kahI ubhA thai kAusagga karI stuti kahevI, te che, ane utkRSTa caityavandana A zui vaDe je devavaMdana karAya che, te che. . caityavandana karavA besatI vakhate prabhune, traNa vAra jamIna sAthe mastaka lagAvIne nama*Ara karatA (kSamAzramaNa detA) pahelAM uttarAsaMganA cheDA vaDe jamInane jIyatanApUrvaka pramAvAnuM dhyAnamAM rAkhavuM, 700

Page #855
prakaraNa, ] SPIRITUAL LIGHT. caityavandanAdi karatI vakhate anya anya dizA tarapha najara pheravavI nahi caityavadana ke stotra Adi khelatAM traNa khAkhatA para pUrA upayAga rAkhavA joie-eka te sUtra ke zlAkanA akSarA kharAkhara zuddha ane yAgya rIte khelavA, khIjAM tenA atha upara manAyeAga detA javu ane trIjuM prabhupratimA tarapha dRSTinuM ekAgratva jALavavuM. prabhunI stuti mATe evAM stavane khelavAM joie ke je kaiDha avALAM hAi karIne AtmA upara asara karanAra thai zake tema hAya. Aja kAla lAka-bhASAmAM aneka stavane sulabha thai paDayAM che, ataeva te khelatAM tene bhAvA manAyeAga apAya teA-samajI zakAya tema hAya che. stavanA vividha zailIvALAM hovAthI kayuM stavana kyAM khelavuM ucita che, e samajaNa jarUra rAkhavI joie. bhAvapUjAmAM prabhunI avasthAe paNa bhAvavAmAM Ave che. te avasthAo-chadmastha avasthA, kaivalajJAnI-avasthA ane siddha avasthA, chastha-avasthA bhAvathAno prakAra mahAn rAjyalakSmI pira yAga karIne jeNe asagavrata grahaNu karyuM, ane te vratane evI uttamatAthI pALyuM ke atitIvra tapa upara * rahI karIne ane sava jIve upara pUrNa dayAbhAva rAkhIne saMsAranA sarva padArthoM uparathI rAga-dveSa uDAvI dIdhA, evA-leAkeAttarasamatApUrNa - cAritranA mArge askhalita musApharI karanAra he prabhu ! Apanu' darzIna kharekhara bhAgyazAlIeteja labhya che. ,, 4t 1 idmasthAvasthA-- re " visphUrjanmadavArivAraNaghaTaM raMgasuraMgodbhadaM harSollA sivilAsinIvyatikaraM niHsImasampadbharam / "" rAjyaM prAjyasukhaM vimucya bhagavAn niHsaMgatAM yo'grahId dhanyaireSa janairacintyamahimA vizvaprabhurvIkSyate // ( pravacanasArAhAravRtti, prathamadrAra. ) 701

Page #856
adhyAtmatatvaloka, kevalI-avasthA bhAvavAno prakAra " jeo rAga-dveSa Adi sarva doSasamUhane samULa naSTa karI sakalalokAlokavyApakakevalajJAnathI dedIpyamAna banyA, ane jeoe e prakhara jJAna dvArA upadeza ApI ajJAnAndhakArane pralaya karI dharmavRkSa tarapha jagatanA jIvone dekhatA karyA, evA he trilokapUjita sarvajJa deva ! Apane sevAmAge kharekhara mohanA AvaraNane bhedavAmAM asAdhAraNa sAdhana che. " sidha avasthAbhAvavAne prakAra- * sakala karmono kSaya karI ajara, amara, azarIra, amUrta nirajana, nirAkAra, anantajJAnAnandazaktisvarUpa parabrahma banelA evA he vizvanAtha ! ApanuM dhyAna puNyanI parAkASThA upara pahoMcelAothI ja karI zakAya che, ane ApanuM dhyAna karavA bhAgyavaMta thayelAone ApanA jevA banatAM vAra lAgatI nathI." paMcAMgapraNipAtapUrvaka caityavaMdana karatAM traNa muddAo sAcavavAnuM dhyAnamAM rAkhavuM. traNa mudrAo-gamudrA, jinamudrA ane muktA1 vahAvarA" rAgAdyutkaTazatrusaMhRtikaraM yadvikramakrIDitaM lokAlokavilokanaikarasikaM yajjJAnavisphUrjitam / mUlonmalitavizvasaMzayazataM yadbhAratIvaliMgataM dhanyaireva janairjagattrayaguruH seo'yaM samAlokyate " // - ( pravacanasAre ddhAravRtti, prathamaThAra. ) 4 siddhAvasthA" yasya jJAnamanantamapratihataM jJeyasthitau darzanaM / doSatyaktamanantamuttamatamo'nantaH sukhAnAM cayaH / vIryasya nupamaH sa ko'pi mahimA'nantatrilokAdbhutaH siddhatve prathitaH prabhuH sa bhagavAn dhanyaiH sadA dhyAyate " // " (pravacanasAroddhArarutti, prathamaThAra) + trIjA prakaraNanA 79 mA lekanI nIcenI neTamAM joI gayA 702

Page #857
prakaraNa, 1 SPIRITUAL LIGHT. ' ' yuktimudrA. peTa upara ane hAthanI kuNi rAkhI, khate hAthanI AMgaLIo paraspara-eka bIjI AMgaLInA AMtarAmAM meLavI kamalakAzanI jema khe hAthA joDavA, tene yAgamudrA '1 kahe che. ubhA rahI kAyAtsaga karatAM ane paganI vacce, AgaLa cAra AMgaLa jeTalu AMtarUM ane pAchaLa paNa kiMcinyUna teTalu AMtarUM rAkhavuM, e * jinamudrA '. chera, ane hAtha aMdarathI pAlA kapAla upara joDavA e * muktANukti mudrA' che?. caityavaMdana--zakrastava ( namukSuNa.) AdimAM yogamudrA, ' jaya vIarAya ' vagere-praNidhAnamAM muktAzakti mudrA ane ubhA thaine arihaMtaaiiyANuM"thI kAyeAtsaga sudhI jinamudrA rAkhavAnI che'. ' . A pramANe bahuja vinayapUrvaka ane zAstroktavidhianusAra prabhunu pUjana karavAne abhyAsa pADatAM kriyAyAganI prathama zreNI siddha thAya che. temae DhIMcaNu, e hAtha ane mastaka e pAMca aMgeAthI namaskAra karavA, te paMcAMga praNAma che. juo pravacanasArodvAra 1 "" do jANU dunni karA paMcamaMgaM hoi uttamaMga tu sambha saMpaNivAo neo paMcagaNitrAo " 11 3 * annonaMtaraaMguli - kosAgArehi dohi hatthehiM / piTTovari kupparasaMThie hai taha jogamuddAtta it "" . ra " cattAri aMgulAI purao UNAi jattha pacchimao / pAyANaM ussaggo esA puNa hoi jiNamuddA // (prathama dvAra. ) ( pravacanasArAddhAra, prathama dAra. ) ( pravacanasArAhAra, prathama dvAra. ) muttAttamuddA samAjahiM do vi gabbhiyA hatthA / . `te puNa niDAladeze laggA anne alaggatti " " " paMcago paNivAo thayapADho hoi jogamuddAe / vaMdaNa jiNamuddAe paNihANaM 1{.. ( pravacanasArAhAra, prathama dvAra. ) . muttasutIe " // ( pravacanasArAddhAra, prathama dvAra. ) 703

Page #858
adhyAtmatatvAlaka cha gurUpUjana kriyAyoganI dvitIya zreNI gurUpUjana che. dvitIya prakaraNamAM A bAbata jevAI gaI che. - pravacanasAradvAranA dvitIya dvAranI vRtti, gazAstranA trIjA prakAzanI vRtti, gurUvandanabhASya vagere sthaLe gurUvandananI prakriyAne vistRta ullekha karavAmAM Avyo che. ahIM te phakta eTaluM ja jaNAvavuM ucita che ke te granthamAMthI gurUvandananI prakriyA barAbara zikhI te pramANe zuddha rIte vartanamAM mUkavI joIe. e uparAMta, " uparathI gurUne vaMdanA karAya ane aMdarathI gurU tarapha vaimanasyavRtti rahe "evI dvidhA vRtti na rAkhavI joIe. gurUne vaMdana karAya ane temanI hAme avajJA bharyA zabdo belAya, e kevI gAMDAI kahevAya che. koInI paNa nindA na karavI joIe, te gurUnA avarNavAdane mATe te kahevuM ja zuM ?. rastAmAM kyAMI sAdhu mahArAjane meLApa thatAM temane mastaka jhukAvI hAtha joDI namaskAra kare visare na joIe. buddhivAda ane cAritra judI vastu che. buddhivAda karatAM cAritranI pUjyatAne daraja uge che. A vAta khAsa lakSamAM rAkhI jJAnAvaraNakarmanA kSapazamaNAM (buddhivAdamAM) pachAta rahela cAritravAnuM mahAtmA upara buddhizALI gRhastha anAdara yA alpAdara rAkhavo na joIe. buddhinI DayUlatA cAritrajanita pUjyatAne aTakAvI zake ja nahi. Avazyaka Avazyaka e kriyAganI trIjI zreNI che. avazya kartavya kriyAne "Avazyaka' kahevAya che, ane te prAta:kAlika tathA sAya kAlika pratikramaNanuM (saMdhyAnuM) nAma che. AnI aMdara prabhunI baMdagI, garUvandana ane pApanuM Alecana tathA prAyazcitta Ave che. sAmAyika, caturvizati (tIrthakarane) vaMdana, gurUvandana, pApapratikamaNa, kAyotsarga ane pratyAkhyAna e cha bAbatono samuccaya "Avazyaka" kahevAya che. enuM bIjuM nAma "pratikamaNa" paNa che. - A kriyAnI vidhi vistRta che. mane yoganI ekAgratAnI A kriyAmAM vizeSe jarUra paDe che, A uparAMta judI judI vakhate zarIranA avaye judI judI rIte vALavA paDe che. zAstrakAra veganAM 704

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prakaraNa ] SPIRITUAL LIGHT. Asana vagere je aMge batAve che, te A kriyAmAM barAbara sAdhavAmAM Ave che. AsananI sthiratA vagara A kriyA karI zakAya tema nathI. A kriyAne mATe Asanano jaya prathama apekSita che. jo ke kriyAnI AdithI anna sudhI ekaja Asana hotuM nathI, chatAM jevAM jevAM AsanethI (ubhA rahIne paNa) je je kriyAvibhAga karavAnuM hoya che, te sarva prakAranAM Asana karavA tarapha zarIra je keLavAyela na hoya, te A kriyA ArAdhI zakAya tema nathI. "pratyAhAra" paNa A kriyAne eka mebha che; ane ethIja amuka prakAranuM zuddha mAnasa-ekAgratArUpa dhyAna A kriyAmAM pravarte che. kriyAnAM sUtronAM uccAraNa, arthacintanAyukta zuddha rIte karavAmAM mananI sAvadhAnavRtti khAsa rahevI ja joIe, emAM te kaMI savAla ja nathI; paraMtu mananI jema vAcika (vacananI) sAvadhAnavRtti ane zArIrika kriyAnI sAvadhAnavRttinI paNa pUrI jarUra rahe che. Ama mana-vacana-kAyanA zuddha vyApArarUpa A kriyA AtmA upara keTalI asara karanAra thatI haze, eno khyAla enA anubhavIneja AvI zake. atae karmaga"nuM maMDANa A kriyAnA pAyA uparaja karavAnuM zAstrakAro pharamAve che. karmayoganA traNa prakAre joyA.+ pUrva be prakAre karatAM trIjo prakAra vadhu kasaratabharyo che. A traNe prakArane karmavega abhyasanIya che. upara joyuM tema, e traNenI aMdara AsananI sthiratA ane mana-vacanakAyanI sAvadhAnatAnI anivArya jarUra rahe che. zAstrokta vidhine saMpUrNa jALavIne A karmayogane abhyAsa karavAthI kharekhara mana upara eTalI badhI asara thAya che, mana upara eTalo badho kAbU meLavAya che ane vacana-zarIranA vyApAre tarapha eTale badhe aMkuza mUkAI jAya che ke pachI te mahAtmAne jJAnaganI ucca zreNI meLavavAmAM AvatI naDatare badhI TaLI jAya che. kharekhara A karmayogane prakathI azuddha Avara * IzvarapUjana ane gurUvandanamAM paNa samajI levuM. + karmaveganA traNa prakAranuM vistRta vivaraNa pravacanasAroddhAra, yogazAstra, bhASyatraya, dharma saMgraha vagere granthamAMthI maLaze. 708.

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adhyAtmatattvAlAka. [ kuM-- . > NAnA vilaya thatAM AtmA evI prasannatA upara prApta thAya che, ke je prasannatA, dhyAnane ucca mA, ke jete ' jJAnayeAga ' kahevAmAM Ave che, tenuM asAdhAraNa sAdhana bane che. kriyAyogamAM zubha adhyavasAyanI zreNI vidyamAna hovAthI kriyAyoga jJAnayogagabhitaja heAya che. parantu dUdha ane dUdhayukta, emAM jeTale pharaka che, teTaleA pharaka jJAnayeAgamAM ane jJAnayeAgabhata-kriyAyeAgamAM dekhItAja che. ' apuna ndhaka ' yA ' mArgAnusArI ' nI dazA prApta thatAM karma yAganuM khIjavapana thai jAya che; ane te caturtha gurusthAnamAM ThIka ThIka rIte aMkurita thai, pAMcamA guNasthAnakamAM vadhAre vikasita thai chaThThA guNusthAnamAM bahuja supallavita bane che. chaThThA guNasthAnanI pUrNAhutimAM karmayoganI 1 caturthAM guNasthAnamAM zAstrokatavidhianusAra zrAvakadharmanAM tra nahi hAvA chatAM paNa te temAM sAmAnya rIte keTaleka darajje pravRtti avazya rahe che; A bAbata trIjA prakaraNamAM ATha dRSTinA vivaraNamAM ekAda e sthaLe kahevAmAM AvI gai che. IzvarapUjana ane gurUpUjana teA zAstravidhi anusAra kharAkhara A guNusthAnamAM hAya che sadhabhakti ane zAsanaprabhAvanAnAM kRtyo paNa A guNusthAnamAM kharAkhara AdaravAmAM Ave che. A badhI dRSTie jotAM caturtha guNasthAnamAM karmaceAgane ThIka ThIka akurita thayelA kahevAmAM jarAe atyukti nathI. 2 paMcama guNasthAnamAM te zAstravidhianusAra yeAgya rIte zrAvakadharmanAM vratA pALavAmAM Ave che. guNasthAna mAreAhakAra kahe che ke-- 'dharmapratimAtrAtratAjanasambhavam "--arthAt cha kama, agyAra +paDimA ane zrAvakatratAnA pAlana sudhI A guNasthAnanI hada che. * devapUjA gurUpAstiH svAdhyAya : saMyamastapaH / dAnaM ceti gRhasthAnAM SaT karmANi dine dine " // --devapUjA, gurUsevA, svAdhyAya, saMyama, tapa ane dAna e gRhasthAnAM nityakarttabdha SaTkama che. + agyAra parimA ( pratimA ) ne mATe cogazAstra, pravacanasArAhAra vagere granthAmAM jovuM. 706

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prabhu. ] SPIRITUAL LIGHT. pUrNAhuti thAya che. tyAra pachI sAtamA guNasthAnathI zuddha jJAnayeAganA prAdurbhAva thAya che. ahIMthI uttarAttara guNasthAneAmAM jJAnayeAganA vadhatA jatA prarkanuM pariNAma e Ave che ke AtmA sarva AvaraNAthI mukta thai paramAtmasvarUpe prakAzamAna thAya che, jJAnayogaH zuddhaM tapaH svAtmaratisvarUpaM taM jJAnayogaM munayo vadanti / sa unmanIbhAvata indriyArthAd niHzreyasazrIpratipAdakaH syAt // 2 // The pure religious austerity consisting of the contemplation within one's own self of Self (that there is none other than the self) is called by the sages the yoga pertaining to knowledge. That Jnana Yoga being the stage beyond the reach of senses achieves glorious Perfection, ( 2 ) jJAnayAga nija zuddha AtmasvarUpamAM ramaNu karavArUpa zuddha tapane muniyA 8 jJAnayeAga ' kahe che. A yAga viSaya-pravRtti mArgothI upara AvI gayelA hAvAne lIdhe meAkSanuM sAkSAt kAraNa che. "--ra jJAnayogane sthULa artha eTalAja thAya che ke- AtmajJAnaramaNatA. zuddha dhyAnAvasthAnA prAraMbha eja jJAnayeAgane prAr`bha che. sAtamA guNasthAnathI AvazyakAiikrayArahita nirmala dhyAnadazA prApta thatI hAvAthI jJAnayeAgatA prAdurbhAva tyAMthIja kahI zakAya che. jIe guNasthAnakramArAha---- ityetasmin guNasthAne no santyAvazyakAni SaT / 66 ,, saMtatadhyAna sadyogAd zuddhiH svAbhAvikI yataH // 36 // karmayogasyA'pavargasAdhakatA - kriyoJcakoTImupajagmuSAM yASnAvazyakI sA vyavahAravRttau / guNAvahA'stIti paramparAto'pavargasampAdakatA'kSatA'syAm // 3 // 707

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adhyAtmatattvAlaka, : The performance of the daily religious ceremonies which is not necessary for those who have reached the higher plane is beneficial to those who are engaged in the ordinary course of life. The Karma Yoga is thus a sure though indirect means of Perfection. (3) karmaga ane mukti " ucca keTI upara pahoMcelAone je Avazyaka Adi kriyAo jarUrI nathI, te vyavahAravRttimAM rahelAone mATe lAbhadAyaka che; ane ethI kriyAga paraMparAo barAbara mikSane sampAdaka che. "- 3 zAnayogaM prepsuH kriyAyogamabhyasyetabhyasyato'pekSata eva samyak kriyA mnHshuddhikRte'skhlntii| yogaM samArUDhavato munestu zamapravAhaH paramAtmabhUmau // 4 // Incessant flow of good action is necessary to a beginner for the sake of purifying his mind but to a sage who has already reached the plane of Yoga, the unshaken quietude in the spiritual plane is necessary. (4) prathama priyAgano abhyAsa kara "abhyAsI yogIne mananI zuddhi mATe uttama kriyAo karavAnI jarUra che; ane AtmaramaNanI ucca sthiti upara pahoMcelA munine upazamavRttithI bharelI dhyAnanI zreNI ja apekSita che. "4 * "mArAmune krama jALamurata . yogArUDhasya tasyaiva zamaH kAraNamucyate " // (bhagavadgItA, cha adhyAya.) 708

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5426.] SPIRITUAL LIGHT. mAnayogapUrNAnAM nAsti kriyAnaivApramattarSimahodayAnAmAvazyakA''cAravidheyatA'sti / ya AtmatRpto yaka Atmamagno ya AtmatuSTo na hi tasya karma // 5 // Those revered sages who are carefully intent upon contemplation of the self, have no need to perform the necessary daily religious duties. There remains nothing to be performed by those sages who are absorbed in and take delight in the contemplation of the self. ( 5 ) jJAnagIne bAhyAcAranI anAvazyakatA - - "apramatta dazAmAM vattatA uMcI hadanA RSi mahAtmAone AvazyakaAcAranI kartavyatA nathI. je AtmaramaNamAM tRpta che, AtmasvarUpamAM magna che, AtmatimAM saMtuSTa che, tene kriyAcaraNa heya nahi."-pa pUrNajJAnayogamaprAptAnAMkriyAdarasyaucitImAvedayatimanaH sthirIbhUtamapi prayAyAd rajobalAccaJcalabhAvamAzu / pratyAhRtenigrahamAtanoti jJAnI punastasya gatapramAdaH // 6 // vilolacittasthiratArthameva baddhaprayatnaH satataM muniH syAt / kuryAdato hetuta eva zAstroditAM kriyAM pratyahamuccabhAvAt // 7 // samyaktayA'bhyasya ca karmayogamananyasAmyaM samupAzrito yH| sadA'pyudAsInatayA sthitasya na tasya bhogairbhavati pralepaH // 8 // The mind though steadily fixed, quickly loses its balance through the force of the quality of Rajas but a wise seer who has freed himself from inertness at once brings it under control through Pratiahruti ( Withdrawal of senses from all sensual objects ). 709

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- adhyAtmatattvAlaka. [cha A sage should always endeavour to restore steadiness to fickle mind and for this very reason he should daily perform the rituals prescribed by the scriptures keeping this object in view through exalted faith. The sage who after having properly practised the Karma -Yoga perfectly develops the unparalled sense of equality, is always indifferent to and not affected by worldly pleasures. ( 6-7-8 ) kriyAgathI pAye majabUta kare sthira thayeluM mana rajoguNanA baLathI vaLI ekadama caMcala thavA lAge che, paraMtu pramAdane jItavAno vyavasAyI mahAtmA caMcala banelA manane vAraMvAra kheMcIne pitAnI sattA nIce rAkhe che."--ka aticapala cittane susthira banAvavA mATe munie hamezAM bahuja prayatnazIla rahevuM joIe che; ane e ja kAraNathI zAstravihita kriyAomAM haMmezAM UMcA bhAvathI pravRtti karavI joIe."-7 uttama prakAre kriyAyogane abhyAsa karIne Akhare je asAdhAraNa samatA upara pahoMcyo che, te jJAnayogI mahAtmAne bhegene lepa lAgata nathI."-8 pUjJAna rithA lIti - nA''dhya priyaM hRSyati nodvijeca pApyA'priyaM brhmviduttmrssiH| yaH syAt samekSI viSame'pi jIvanmuktaM sthiraM brahma tmiirynti||9|| The excellent sage who has realised Self does neither take delight in the attainment of a cherished object nor does he feel sorrow on getting what is unpleasant. That being who looks with an eye of equality in inequality is called Jivana-MuktaSthirabrahma, by the sages. ( 9 ) 710

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prakaraNa. ] SPIRITUAL LIGHT. jJAnayoganI parAkASTA athavA sthimrA " brahmajJAnI maharSine priya vastu prApta thaye harSa thatA nathI ane apriya vastu prApta thaye udvega thateA nathI. jenuM viSamadazAmAM ( pratikULa dazAmAM) paNa samarUpe ( samabhAva rUpe ) nirIkSaNu che, tene satpurUSA jIvanamukta-sthirabrahma kahe che. ( jenI prazAnta thayelI vAsanAe cit kacit jAgRtimAM Ave che, te AtmA asthira brahma, ane vAsanAneA udbhava na thai zake evI vizuddhadazAmAM vA AtmA sthirabrahma kahevAya che. ) "-- yogaM samArUDhaH kIdRzo bhavati ? nahIndriyArtheSu yadA'nurajyet samastasaGkalpavimuktacetAH / yoge samArUDhatayA tadAnImasau mahAtmA pariveditavyaH // 10 // When a great sage whose mind is freed from all doubts is not attached to the objects of senses he is said to have reached Yogihood. ( 10 ) coga upara ArUDha thayelA kevA hAya che?-- C/ jyAre AtmA samasta sa'kalpeAthI mukta citta khanI indriyAnA viSayAmAM anurakta thAya nahi, tyAre te mahAna AtmAne yAga upara ArUDha thayelA samajavA, "--10 jJAnayogino dhyAyataH paddhatiH bhayojjhitaH susthiranAsikAgradRSTiH prasannAnanapuMDarIkaH / STaSThayugma radanai radAMcA spRzan susaMsthAna itapramAdaH // 11 // spRhAvimukto nijabhUne'pi prabhUtasaMvegasaronimagnaH / amAtrakAruNyapadaM bhavazrIparAGmukho harSayitekSamANAn // 12 // evaMvidho niSThitakarmayogaH zrIjJAnayogena samAhitAtmA / dhyAne pravezaM kurute'tighorakarmATavIjvAlanadAvavanhau // 13 // 711

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adhyAtmatattvAlaka. The sage enters the conflagration of Contemplation burning the forest of terrible Karmic forces; the sage who is free from fear, who has his eyes fixed on the tip of his nose, with his lotus-like face, full of joy, with his both lips closed and with his teeth joined, who is of a robust constitution, who is devoid of inertness, who is quite indifferent to his body, who is merged in the lake of rapid Samvega, ( abundent and highly flowing spiritual energy-a highly energetic selfreproducing impulse ) and who is full of intensely sympathetic emotions, is averse to the worldly enjoyments and is an object of exquisite joy to the beholders and has in this way completely practised the Karma Yoga and has exalted his soul by Jnana Yoga as well. ( 11-12-13 ) dhyAna karatA jJAnagInI paddhati- "bhayathI rahita, nAkanA agrabhAga para sthira daSTi rAkhanAra, prasanna mukhakamaLavALe, baMne hoTha bhegA karela, dAMtathI dAMtane sparza nahi kare, uttama zarIra-saMsthAnavALo, pramAdarahita, pitAnA zarIra upara paNa spRhArahita, prauDhavairAgyarUpa sarovaramAM nimagna, atulakarUNAvAna, saMsAraprapaMcathI parAmukha ane jene jotAM Anada utpanna thAya evo, tathA kriyAgamAM kRtakRtya banIne jJAneganI sImAmAM Avele, evA prakArane mahApurUSa atibhayaMkara kamarUpa aTavIne bALavAmAM dAvAnaLasamAna evA dhyAnanI aMdara praveza kare che. "--11, 12, 13. dhyAnopayoginI sthAnAsanenArI-pazu-klIva-kuzIlavarjitaM sthAnaM viviktaM kimapi vypeksste| nAnA''sanAnAmapi yat sthiraM sukhaM svasyA'vabhAseta tadeva sAdhayet | | 4 | 719

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prakaraNa. ] SPIRITUAL LIGHT. A solitary place unfrequented by a woman and an animal, an impotent man and a man of low habits, is necessary for proper meditation. That posture which he thinks to be steady and comfortable when practising the various postures should be selected. (14) dhyAnepagI sthAna ane Asana " strI, pazu, napuMsaka ane kuzalanA saMsargathI rahita evI ekAnta koI paNa zuddha jagyA dhyAnane mATe upayogI batAvI che; tathA nAnA prakAranAM Asano pikI je Asana pitAne sthira ane sukhakArI lAge, te Asana dhyAnanA umedavAre siddha karavuM."--14 dhyAnopayogi samayAdidhyAnAya kAlo'pi na ko'pi nizcito yasmin samAdhiH, samayaH dhyAyenniSaNNaH zayitaH sthito'thavA'vasthA jitA dhyAnavighAtinI ja cA | 21 . There is no fixed time for concentration. That time is the best when mind is steadily calm. One may meditate, sitting, lying down or standing. That posture may be adopted, which does not interfere with concentration. ( 15 ) dhyAnane upagI vakhata vagere "dhyAnane mATe koI amuka vakhata niyamita karavAmAM AvyuM nathI. jyAre cittanuM samAdhAna thAya, te samaya dhyAnane mATe prazasta che. beThe, * Asanane mATe trIjA prakaraNamAM vAMcI AvyA chIe. bhagavAna hemacandra yogazAstranA cothA prakAzamAM AsananI samajutI bahu sArI Ape che ane AsananA prakAro zikhave che. 718

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adhyAtmatatvAka. ubhe ane sute paNa dhyAna karI zake che. je avasthA pitAne anukULa paDe, jenAthI dhyAnamAM vighAta na thAya, te avasthA dhyAnane mATe prazaMsanIya che."--15 dhyAnopayoginI upaskriyAdhyAnasya siddhayai dRDhabhAvanAnAmAvazyakatvaM munayo vadanti / maitrI pramodaM karuNAmupekSAM yuJjIta, tad dhyAnamupaskaroti // 16 // The sages admit the necessity of various abstract thoughts for facilitating Dhyana ( meditation ). Bhavanas are of four kinds-friendship, joyfulness, pity and impartiality. These feelings should be cultivated, because they strengthen contemplation. (16) dhyAnane anukULa goThavaNa - " dhyAnanI siddhi mATe daDha bhAvanAonI jarUra gIzvare svIkAre che. te bhAvanA-maitrI, prameha, karUNA, ane mAdhyazya ema cAra prakAre che. dhyAnane saMskArita banAvavA mATe A bhAvanAonI yejanA agatyanI che."--16 vizeSa AgaLa 21 mA lekamAM dhyAnanuM lakSaNa batAvatAM antarmuhUrta (muhUta mAM kaMIka ochuM eTalA vakhata) sudhI dhyAna TakavAnuM batAvyuM che. kAI paNa amuka AlaMbananuM eka dhyAna antarmuhUrta sudhI ja rahe che, tyAra pachI dvitIya dhyAnane prAraMbha karavAmAM A bhAvanAo upayogI thAya che. A bhAvanAthI pUrva dhyAnanI sAthe uttara dhyAnanuM saMkalana thAya che, ane ethI * dhyAnanI zreNI-navA navA viSayanAM dhyAnanI zreNI cAlavA mAMDe che. jene AtmA atiudAtta sthiti upara che, teo eka dhyAna pUruM thayA pachI * padmAsanAdiAsanastha thaIne dhyAna karavuM e beThAnuM dhyAna che, , kAyetsargamAM ubhA rahIne dhyAna karavuM e ubhAnuM dhyAna che ane dardAdizadhyAmAM sutA rahIne dhyAna karavuM e sutAnuM dhyAna che. 14

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pradhyu ] SPIRITUAL LIGH". jItaja dvitIya dhyAnamAM praveza karI le che; paNa jeenI teTalI hade zakti : nathI, te eka dhyAna pUrNa thayA pachI dvitIya dhyAna mATe vacce A ( maitrI Adi) bhAvanArUpa rasAyananuM pAna kare che. AthI divya zaktinA vikAsa thatAM punaH khIjuM dhyAna prAraMbha karI zakAya che. ekaviSayaka dhyAna antamudbhamAM pUrNa thayA pachI anyaviSayaka khIjAM dhyAna, vaLI tyAra bAda bhinnaviSayaka trIjuM dhyAna ema dhyAnanI zreNI cAlI zake che. hemacandrAcAya A bhAvanAone rasAyananI upamA Ape che. jarAjarjarita zarIrane jema rasAyana puSTikAraka thAya che, tema A rasAyana, TAima pUrA thatAM jarAjISNunI jema ThaMDI paDI jatI dhyAna-sthitine uttejita kare che. maitrI bhAvanA - sarvepi jIvAH sukhino bhavantu mA kopi pApAcaraNAni kArSIt / vimucyatAM vizvamazeSametad, evaM matiM nAma vadanti maitrIm // 17 // May all beings become happy, may none commit sins and may the whole universe be finally liberated ( obtain absolution ). Such thoughts go by the name of Maitribhavana (abstract meditation of Universal good heartodness or benevolence ). ( 17 ) huM maitrI ! bhAvanA-- tt * samagra jIvA sukhI thAo, kAi paNa prANI pApAcaraNa na kara, (t maitrIpramodakAruNyamAdhyasthyAni niyojayet / dharmadhyAnamupaskarttu taddhi tasya rasAyanam // 117 // " 8. AtmAnuM bhAvayAmiovanAminintaram / truTitAmabhisandhatte vizuddhadhyAna santatim "" 715 122 // ( yogazAstra, caturtha prakAza. )

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adhyAtmatavAleka. A samagra vizva mukta thAo AvA prakAranI matine "maitrI" bhAvanA kahe che."--17 pramodabhAvanA dedIpyamAnA guNagauraveNa mahAzayA ye bhuvntrye'pi| guNeSu teSAM khalu pakSapAto yastaM pramodaM parikIrtayanti // 18 // The partiality of the virtues of those high souled beings who shine effulgently by the excellence of merits is called the Pramodabhavana ( abstract meditation of complacent and sympathetic joy ). ( 18 ) " pramAda " bhAvanA " duniyAmAM je mahAzaya guNonA zairavathI ujaLA che, teonA guNe upara pakSapAta kare, e "prada" bhAvanA che."--18 phathamAvanAshokaagninaa ye paridahyamAnAH kSudhA tRSA''rtAH sarujo vibhItAH / tatra pratIkAraparA matiryA kAruNyabhAvaH parikIrtitA sA // 19 // The desire to lessen the miseries of those who are being burnt by the fire of sorrow, who are hungry and thirsty, who are suffering from diseases and who are afraid of danger is called the Karunabhavana ( abstract meditation of tenderness ). ( 19 ) "karUNu" bhAvanA - " jeo zekAgnithI baLI rahyA che, bhUkhe pIDAI rahyA che, tarase marI rahyA che, regathI gherAyelA che ane bhayathI dhrUjI rahyA che, evAonA duHkhane pratIkAra karavAnI buddhine "karUNa " bhAvanA kahe che."--18 716

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32. ] mAdhyasthyabhAvanA krUrAzayA dAruNapApasaktAH sAdhudviSaH svasya ca zaMsitAraH / ye zikSyamANA vikRtiM bhajante mAdhyasthyamIdRkSu bhavatyupekSA // 20 // C To look with indifference towards those, who are of cruel intentions, who are immersed in terrible sins, who bear hatred towards the sages, who praise their own-selves and who take a wrong course though advised is called Madhyasthabhavana (abstract meditation of indifference). ( 20 ) " sAdhyasthya bhAvanA 66 krUra AzayavALA, dArUNa pApAmAM Asakta, mahAtmAe upar dveSa dharAvanArA, magarUrImAM taNAi janArA ane samajAvavA jatAM hAmA thanAza, mevA hug2atbhAyo 52 dveSa na 12vI - madhyastha rakhe, 'upekSA' yA * bhAdhyasthya bhAvanA hai. '-20 SPIRITUAL LIGHT, , dhyAnam / atha dhyAnaM nirUpayati *dhyAnaM punaH syAd dhruvamAmuhUrtAd ekAgra sampratyayalakSaNaM tat / AjJAmapAyaM ca vipAkamevaM saMsthAnamAlocayatIha yogI // 21 // 91 Dhyana continues for one Muhurta ( Fortyeight minutes). It is defined as the continuous unruffled meditation. The Yogi contemplates four kinds of Dhyana namely ( 1 ) Ajna (2) Apaya (3) Vipaka (4) Samsthana. ( 21 ) "" 48 * " uttama saMhananasya ekAgra cintA nirodho dhyAnam 1 A muhUrtAt " ! tattvArtha sUtra ) ( bhagavad - umAsvAtikRta 717

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adhyAtmatattvAlAka, [ - dayAna " anta dUtta sudhI ekAgra cintananeA pravAha, tene dhyAna kahevAmAM Ave che. A dhyAnamAM yogI AjJA, apAya, vipAka ane saMsthAnane ciMtave che, "--21 : AjJAdhyAnam- Azritya lokottara puruSANAmAjJAmavAghAM paricintanaM yat / vastusvarUpasya yathArthatAta AjJAbhidhaM dhyAnamidaM vadanti // 22 // To contemplate truth in its true nature by following the infallible injunction of sages of spiritual eminence is called the Ajna Dhyana. ( 22 ) Besides the divisions of Dhyana given in the text the Jain texts give Pindastha, Padastha, Rupastha and Rupatita. Pindastha is again divided into Parthivi, Agneyi, Maruti, Varuni and Tatrabhu. Parthivi Dharana.-One on the Yogapath should think of a milky coloured ocean of the size of Tiryak Loka, with a brilliant thousand petalled lotus as large as Jambudwipa and shining yellow pericarp high as Meru mountain in its centre. He should imagine himself seated on the lion-throne with staunch faith in his Atman capable of destroying all Karmic forces which cause bondage. Agneyi Dharana.--The Yogi seated as before should imagine a sixteen-petalled lotus in the region. of his navel and meditate on the holy syllable with each vowel on each petal and then imagine smokecrest issuing from the upper stroke Ra and 718

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-329. ] SPIRITUAL Ligitr. taking the form of a flame of fire, burning another lotus, in the heart with eight petals representing eight kinds of Karmic forces. The whole , body is to be imagined as touched with fire surrounding it in the form of Svastika and reducing it to ashes. Maruti Dharana.-It signifies the concentration of the powerful winds filling the three worlds and shaking the mountains and oceans, scattering the ashes of the body from the soul and steadying the Atman in peace with firm practice. Varuni Dharana consists in the contemplation of Akasha, full of clouds, with a great downpour of nectarlike rain washing away the ashes of the body from the soul; so the soul becomes manifest in its pure light. Tatrabhu Dharana means the contemplation on soul as free from seven metals, bright, as full moon, similar to Omniscient and, then as seated on the throne, shining with all distinguished extraordinary powers and having destroyed all Karmas and endowed with grandeur of all great points and without form. Such a Yogi is capable of attaining eternal Bliss. He becomes an object of worship by Devas and men and also unvulnerable and invincible. Padastha Dhyana ( contemplation with the aid of sacred formulas ), Rupastha Dhyana ( contempla-" tion on the holy form of Tirthankara with all ); Rupatita Dhyana ( fixed meditation on the attributes of Siddhatman with a firm conviction of having the 718

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adhyAtmatavAlAka. [ same attributes) are mentioned in the preceding notes on Dhyana (Yogashastra by Bhagvan Hemchandracharya.) AjJAdhyAna-- 66 parama purUSonI akhAdhya AjJAne avala khAte vastusvarUpanu yathArtha 3ye parziyantana 1 me AjJAdhyAna che. - 22 prastuta pratipAdanam babhASire sarvavido'tisUkSmaM tavaM na tat tArkika tarkajAlaiH / vihanyate tat pratipattiyogyaM nAnyathA sarvavido vadanti // 23 // The very subtle truth, which the very learned and wise persons have announced, cannot be disproved by the specious arguments of logicians. It can only be realised. Such seers never teach falsehood by commission, omission and suppression. ( 23 ) prastutapratipAdana sarvajJa bhagavAn je tattva prakAzita karI gayA che, te tattva tArkikAnI tarka jALathI haNAi zake nahi; ataevA sajJane upadeza niHsa Mdeha zraddhA karavA ceAgya che, kemake sarvajJane asatya khelavAneA kadApi mabhava hatAja nathI. ( Ama ekAgra zreNibaddha cintAmAM lIna thavu, ye yajJAdhyAna che. ) -23 "" "" apAyadhyAnam - adhyAtmamArgAzrayaNaM vinA'yamAtmA bhave'bhrAmyadanantakAlam / rAgAdidoSaikavazIbhavanto niryAnti nApAyamahA'TavItaH // 24 // mohAndhakAramaviluptacetasA nADakAri kiM kiM kaluSaM mayA hahA ! | vaSu tiryakSu nareSu +colbaNaM duHkhaM na kiM kiM pratipadyate sma ca ! // 25 // + cakArAd upalakSaNatvAd vA devagatigrahaNam / sAkSAdanullekhastu itaragatyapekSayAM tatra sukhabAhulyAt / 720

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5329. SPIRITUAL LIGHT. gambhIrasaMsAramahA''padAjale kAlo gato'yaM bruDato mamA'khilaH / kasyA'parAdhotra mayA vicAryate ! pramAda etasya mmaa'pcetsH||26|| pApyA'pi bodhi paramAM manovacaHzarIraduzceSTitato mayaiva hi / svamastake jvAlita AzuzukSaNiH ko'trAparAdhI pribhaavyte'prH||27 svAdhInatAyAmapi muktivarmano bhrAntyA svayaM pAtita eSa cetanaH / bhikSAM yathA'TedupalabdharAjyako mokSe svatantre'pi tathA bhvbhrmH||28|| evaM hi rAgAdikadRSaNebhyo jAtA apAyAH pricintniiyaaH| yasminnupAyA Apa tatpraNAze dhyAnaM dvitIyaM tadapAyanAma // 29 / / This soul wandered for a long time in this world-revolution as it did not stick to the spiritual path. Beings subject to passions such as love etc., cannot themselves be out of dense forest (of passions). Ah i what variety of sins have I not committedI, whose mind is over darkened by infatuation ? Oh 1 what terrible miseries have I not undergone in the hell and in the animal and human lives? My whole time is totally wasted in seeking in the deep waters of great miseries of this worldocean, whose fault is it ? It is my own foolish self. Though I obtained the highest knowledge ( of reality ) I cause the fire ( of misery ) to burn on my. head through sins committed by mind, speech and body. Who can be found. fault with.! Surely I and I alone. Though the path of absolution was at my clisa. 721

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adhyAtmatatvAka.' [ 7 posal yet I lowered my own soul through illusion. Just as a man who has got a kingdom goes begging, 80 I wandered in this world though the absolution was within my reach. ... In this manner the Dhyana in which one meditates on the obstacles arising from love and such other evil passions and the means to surmount them, is called the Apaya Dhyana. (24-25-26-2128-29 ) apAyadhyAna * " adhyAtmamArganuM avalaMbana nahi karavAthI A AtmA atyAra sudhI saMsAramAM rajhaLato rahyo che, kemake rAgAdidoSone atyaMta parAdhIna thayelAo duHkhanA gahana jaMgalamAMthI nikaLI zakatA nathI."24 mehAndhakArathI lupta thayela cittavALA evA meM hA ! hA! zuM zuM kALuM kAma karyuM nathI ! ane naraka, tiryaMca tathA manuSya janmanI adara kayAM kayAM tIvra dukho bhegavyAM nathI ?. "--25 - "mAre ATale kALa kharekhara saMsAranI tIvra ApadArUpa gaMbhIra pANInI aMdara DUbakI mAravAmAM game che; AmAM bIjA kAne aparAdha samajavo !, avivekamAM sapaDAyelA evA mAroja pitAne pramAda che. " -26 "badhi ( vastusvarUpanI sAcI samajaNa) meLavyA chatAM paNa meM mana, vacana ane zarIrathI evI adhama pravRttio sevI, ke meM mUrkha pite ja mArA mAthA upara agni saLagAvya; have AmAM bIjo koNa aparAdhI samajI zakAya che. - 7 + upalakSaNathI athavA mULa lekamAM mUkelA "ca thI svagati paNa samajI levI; sAkSAta ullekha nahi karavAnuM kAraNa anya gationI apekSAe tyAM sukhasaMpattinI bahulatA. 722

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prA. ] SPIRITUAL LIGHT. mokSano mArga svAdhIna hovA chatAM paNa bhramane vaza thaI meM piote ja A AtmAne adhogatimAM paTakyo che. rAjya maLyA chatAM jema mUrkha mANasa bhIkha mAMgavA nikaLe, tema mekSa svahastasiddha hovA chatAM 555 saMsAravanamA lAnu thayuM che. "-28 e prakAre je dhyAnamAM rAga-dveSa Adi dethI upajatI naDatara ane te denA nAzanA upAya paNa ciMtavAya che, te bIjuM apAyadhyAna samA."-24 vipAkadhyAnamudIritaH karmaphalaM vipAkaH zubhAzubhatvena sa ca dvibhedaH / dravyAdiyogAt sa ca citrarUpo'nubhUtimAskandati dehabhAjAm // 30 // dravyairvadhU-mAlya-subhojanAdyaiH zubho'zubhaH zastraviSAnalAyaiH kSetre nivAsena mahAlayAdau zubhaH zmazAnaprabhRtau tadanyaH // 31 // kAle vasantaprabhRtAvazItAnuSge zubho'nyatra viparyayazca / manaHprasAdaprabhRtau ca bhAve zubho'zubho raudravikArabhAve // 32 // sudeva-mAdibhave zubho'sanmanuSyatiryaGnarakAdike'nyaH / dravyAdiyogAditi citrarUpaM vicintayet karmaphalaM tRtIye // 33 // Vipaka ( Maturation ) is . the result of the Karmic forces. It is of two kinds, good and bad. It is variously experienced by the embodied souls through its association with matter etc., ( space, time and existence ). The good Vipaka of Karmic forces associated with matter ( Dravya ) is seen in having beautiful wife, garlands, delicious food etc., and the bad 723

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adhyAtmatavAloka. Vipaka ( Maturation ) in suffering from weapons, poison, fire etc... The good Vipaka ( Maturation ) associated with space is the residence in a great palace etc., which the other Vipaka ( Maturation ) is the residence in a cemetery etc. The good vipaka in connection with time is seen in having the pleasures of spring which is neither cold nor hot; while the bad one is the reverse of it. The good vipaka through mental emotions is the good feeling in the mind like pleasures etc., while the bad vipaka is the rise of feeling of terror etc., in the mind. The good Vipaka through the births is the life as a god or a man while the animal life or the life in hell is the bad Vipaka through birth. Thus are thought off the various results of the Karmic forces associated with Dravya in the third of Vipaka Dhyana. (80-81-82-38 ) vipAkadhyAna vipAka eTale karmanA phalane udaya. karma zubha ane azubha ema be prakAre hovAthI tenAM phaLo paNa zubha ane azubha ema be prakAre hoya che. dravya, kSetra, kALa, bhAva ane bhavanA vicitra saMgone anusAra utpanna thatAM karmanAM vicitra phaLa prANionA bhAgamAM Ave - " strI, mALA, sundara bhajana vagere anukULa dravyone saMsarga, zubhakAmanA zubha vipAkanuM ane zastra, viSa, agni vagere pratikULa dravyone saMsarga azubha karmanA azubha vipAkanuM kAraNa bane che. ( e dravyathI zubhAzubha vipAka. ) 724

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prAra.] SPIRITUAL LIGNT. : : "mahela, bAga vagere uttama sthaLanA prasaMganI prApti, zubha vipAkanuM kAraNa che ane masANa vagere kharAba jagyA azubha vipAkanuM kAraNa che." (e kSetrathI zubhAzubha vipAka.)-31 "azIta-anuSNa evI vasanta vagere sArI Rtune vihAraprasaMga zubha vipAkanuM ane grISma Adi RtumAM rakhaDapaTTI karavAno prasaMga azubha vipAkanuM kAraNa che. (e kALathI zubhAzubha vipAka.) mananI prasannatA vagere sAttvika bhAvone udaya zubha vipAkanuM ane manane raddha pariNAma azubha vipAkanuM kAraNa che" (e bhAvathI zubhAzubha vipAka.)-32, " "uttama svargagati, uttama manuSyagati vagere uttama janmanI prApti zubha vipAkanuM ane tiryaMca, naraka Adi durgati azubha vipAkanuM kAraNa che. (e bhavathI zubhAzubha vipAka. ) e prakAre dravya, kSetra, kALa; bhAva ane bhavanA vicitra yoge thatAM karmanAM vicitra phale A trIjI dhyAnamAM ciMtavAya che, "33 saMsthAnadhyAnama AtmapratiSThaM sthitamastyanantAnantaM namaH sarvata eva, ttr| . loko'sti madhyasthita Urdhva-madhyA'dhobhAMgato yo dadhate trilokIm svarUpametasya vicintanIyaM dhyAne caturthe bhumukssmriityaa| syAdIdRze vRttavatAM ca dharmadhyAne svayaMvedyamatIndriyaM zam // 35 // * The endless other is everywhere, supported by its own self, in the middle of which is a region (Loka), whose three parts viz., the upper the lower and the middle are styled the upper Loka, the lower Loka and middle Loka respectively. The contemptation which is of a very subtle nature of such universe, constitutes what is called 25 92

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adhyAtmatatyAka the fourth grade of Dhyana. Persons habituated to such" spiritual Dhyana obtain happiness which is intuitional and beyond the domain of senses. (34-35) saMsthAne dhyAna AkAza sarvatra vyApaka che. te svapratiSThita ane anantAnane che. te AkAzanA madhyabindumAM A leka sthita che, jemAMne UrvabhAga Urdhvalaka, abhAga aleka ane madhyamabhAga madhyamaka kahevAya " "AvA prakAranA lokanuM svarUpa bahu sumarIte A cothA dhyAnamAM vicArAya che. AvA dharmadhyAnamAM vartanArAone svasaMvedya atIndriya sukha anubhavAya che. "---35 vyAkhyA. lekabhAvanA ane "saMsthAnavicaya" dhyAnamAM zuM pharaka che? e prazna atre saheje ubho thaI zake tema che. paraMtu dhyAnamAM rAkhavuM joIe ke bAra bhAvanAo athavA te sivAyanI anya bhAvanAo e cintAmAtra che, emAM eka sthira AlaMbana hotuM nathI, jyAre dhyAna te eka sthira AlaMbana para aDaga hoya che. Aja vAta dhyAnazatakamAM kahI che ke - " jaM thiramajyavasANaM taM ANaM jaM calaM tayaM cittaM / taM hoja bhAvaNA vA aNupehA kA ahava ciMtA " // 2 // arthata-je mananI sthira ekAgratA, te dhyAna che ane je anavathita zubha citta che, te pAna nahi haiI karIne bhAvanA, anuprekSA yA ciMtA kahevAya che. | dharmadhyAnanA jema A cAra prakAro joyA, tema anya granthamAM daza prakAre batAvyA che-apAyavicaya, upAyaricaya, jIvaviya, athavavica, vipAkaciya, virAgaviya, bhavavicaya, saMsthAnavicaya, AjJAciya ane hetuvicaya. che juo zAstravArtAsamuccayanI vRtti syAdvAdakalpalatAnA 336 mA pRSThamAM. 796

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SPIRITUAL LIGHT. vicaya' eTale cittana. apAya Adi daza bAbatenuM cintana karavuM te dharmadhyAnanA prakAro che. A daza prakAramAM apAyaricaya, vipAkaricaya, saMsthAnavicaya ane AjJAvicaya e cAra bhede te jovAI gayA che. upAya-vicaya dhyAna paNa apAyaricayanI antagata jevAI gayuM che, bAkI rahyAM pAMca. temAM jIvanA svarUpasaMbadhI cintana karavuM te jIvavicaya, ajIvana (dharmAstikAya Adi jaDa padArthonA) svarUpasaMbadhI cintana karavuM te ajIvavica, vinuM vaiguNya ciMtavavuM te virAgavicaya, saMsAranI bhayaMkaratA ciMtavavI te bhavavicaya ane syAdvAdadaSTisameta uttama pramANu yuktiothI AgamanI upAdeyatA cittavavI te hetuvicaya. bIjI rIte dhyAnanAM cAra AlaMbana yogazAstrakAre batAve che. AlaMbananA cAra prakArene laI dhyAnanA cAra bhedo paDe che. te cAra bheda- piMDastha, padastha, rUpa ane rUpAtIta. piMThastha dhyAna. piMDastha dhyAnanI aMdara pAMca prakAranI dhAra zuo karavAnI hoya che. te pAMca dhAraNAo- pArthivI, AgneyI, mArUtI, vArUNI ane tatrabhU . pArthivI dhAraNamAM prathama kSIrasamudrane kalpavAmAM Ave che, tyAra pachI te samudranI vacce eka sahastrapatravALuM suvarNavarNanuM kamaLa, te kamaLanI madhyamAM meTA pramANanI UrakAntivALI kaNikA (dAMTu), ane tyAra pachI te karNikAnI madhyamAM siMhAsana goThavI te upara potAnA AtmAne virAjela ciMtavavAmAM Ave che. - AgneyI dhAraNamAM nAbhikamaLanI aMdara seLapatravALuM kamaLa ciMtavAya che, te seLe patra para soLa svare ane madhyanI kaNikAmAM 6 akSara, je mahAmantra che, te sthApavAmAM Ave che. tyAra pachI e mahAmannarUpa akSaranA rephamAMthI dhIre dhIre dhUmazikhA nikaLatI ciMtavAya che. bAda AganA taNakhA ane chevaTe agninI javALA vicAravAmAM Ave che. A javAlA vaDe, hRdayamAM kalpeluM adhomukha kamaLa, ke jenI ATha pAMkhaDIo upara ATha karmo sthApyAM che, tene bALI nAMkhyAnuM vicAreya che. A uparAMta zarIranI bahAra paNa trikoNa agni ciMtavavAmAM Ave che, ane te agnimaMDaLathI Antarika mannAgni, SaDazapatra kamaLa vagerene dagdha karI nAMkhavAnuM vicArIne pachI te agnine zAta paDayAnuM dhyAvavAmAM Ave che..

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( adhyAtmatattaka. ' cha| mArUtI dhAraNamAM atiprabaLa pavana, ke je pahADe ane samudrone paNa kSobhita karI de, te kalpavAmAM Ave che. tyAra pachI A pavanathI karmarUpa rajane uDAvavAnuM ciMtavI te pavananI kalpanAne zAMta pADavAmAM Ave che. - vArUNI dhAraNAmAM IndradhanuSya, vijaLI ane garjanA karatA meghathI saMyukta evuM AkAza ciMtavavAmAM Ave che. varasAda dhIme dhIme varasI rahyo che, muktAphaLa jevAM svaccha sundara jaLabinduo paDI rahyAM che ane e jaLapravAhathI AkAza bharAI gayuM che-AvI cintanA karI te jaLapravAhathI karmarUpa rajane jovAnuM vicAravAmAM Ave che. - tatrabhU dhAraNumAM pitAnA AtmAne ekasiMhAsanasthita dedIpyamAna, sarva-paramAtmArUpe vicAravAmAM Ave che. pAMce dhAraNAo joI. A pAMce dhAraNAone uddeza phakta Atmazuddhineja che. pAMce dhAraNAomAM Atmazuddhine lagatI ja bhAvanA karavAmAM Ave che. pRthvI, agni, jaLa, vAyu ane AkAza e pAMca tatve ciMtavavAnuM kAraNa eja che ke e pAMca to sAthe atyaMta joDAI gayele AtmA te bhUtathI pitAnuM bhinnatya nihALe. e pAMca tattvothI AtmAnuM bhedajJAna prakaTa thavuM eja A dhAraNAone uddeza che. prathama pArthivI dhAraNAmAMja AtmAne siMhAsana para besADI pRthivIthI bhinna ciMtavavAmAM Ave che ane ethI mana upara vivekajJAnanuM ajavALuM paDavAthI mananI vRttio bahuja prazAnta banI jAya che; bIjI dhAraNamAM agninI kalpanA karIne karmapujane bALavAnuM dhyAna karavAmAM Ave che, te paNa mananI nizcalatAne vadhAre puSTi Ape che. trIjI dhAraNamAM vAyuthI karmarajane uDAvavAnuM cintana paNa mananI udAtta ane ekAgravRttine bahuja uttejana ApanAra heI karIne AtmAnAM karmabandhanene DhIlAM pADanAra bane che. jethI dhAraNamAM jaLapUrNa AkAzanI kalpanAThArA karmarU5 rajane sApha karavAnuM dhyAna mana upara atyaMta asara karanAra thAya che, ane pAMcamI dhAraNAmAM te ukta cAre dhAraNAono niSkarSa e Ave che ke AtmA pitAne paramAtmA samajavAnI zuddha jJAnadhArAmAM rahe che. ' - athavA pArthiva dhAraNAmAM karmarUpa pRthivIne Dhagale karAya che, bIjI AneyI dhAraNamAM te DhagalA upara agni mUkavAmAM Ave che, arthAta te

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zrakaraNa: ] SPIRITUAL LIGHT. krama kASThapujane bALI rAkha karI nAMkhavAmAM Aveche, pachI trIjI mArUtI dhAraNAmAM prabaLa pavanathI te rAkhane uDAvI devAmAM Aveche, bAda ceAthI vArUNI dhAraNAmAM jaLapravAhathI parizuddhi karavAmAM Ave che ane tyAra pachI pAMcamI tatrabhU dhAraNAmAM AtmAne kamarahita, zuddha, buddha, sanadevasvarUpa samajavAmAM Ave che. padmastha dhyAna. pavitra padAne avalakhIne je dhyAna karavAmAM Ave che, te padastha dhyAna che. A dhyAnanI aMdara judAM judAM padAnuM Alekhana levAmAM Ave che. prathama varNa mAtRkAnuM dhyAna karAya che. nAbhi upara seLa patravALu kamaLa sthApI te seALa patrA para sALa svarA pharatA ciMtavAya che. tenI upara hRdayamAM cAvIza patravALA karNikAyukata kamaLanI kalpanA karAya che ane te cevIza patrA tathA kaNikA upara + thI lai ma sudhInA pacIza varNo ciMtavAya che; tathA mukha upara ApatravALuM kamaLa kalpI te ATha patrA upara ya thI lai hu sudhInA ATha varSoM sthApavAmAM Ave che. Ama nAbhi upara SoDazapatraka kamaLa, hRdaya upara caturvizatipatra ane kaNikAyukta kamaLa ane mukha upara aSTapatraka kamaLa sthApIne vaNuM mALAnuM dhyAna karavAmAM Ave che. AvI rIte, haiM, mAM, atimahattA namaH tathA namo aeitALa Adi navapada e vagere padAnAM dhyAnAnA paNa padastha dhyAnamAM samAveza che. + rUpastha dhyAna. A dhyAna zarIradhArI sajJa paramAtmAnA rUpane avalakhIne karavAmAM Ave che. sannadevane jo ke hamaNAM ApaNe pratyakSa joI zakatA nathI, chatAM zAstromAM batAvyA pramANe teonA aizvayanA khyAla AvI zake che. jee samavasaraNanI aMdara (vyAkhyAna-pariSadmAM) sihAsanapara bIrAjelA che, medhagabhIra vANIthI vyAkhyAna karI rahyA che ane jeonuM prazAnta ane dedIpyamAna mukhakamaLa zrotRvarga para eTalI badhI chApa pADI rahyuM che ke janmavairI tiryaMca prANio paNa paraspara zAMta vRtti rAkhI sAvadhAna hRdayathI jenA upadeza sAMbhaLe che, AvA prakAranA sarvAtizayasa patra tribhuvanapati vItarAga paramAtmAnA rUpane dhyeya karI tenuM dhyAna karavuM e rUpastha dhyAna che. sadevanI pratimAnA rUpanu dhyAna karavuM te paNa rUpastha dhyAna che. + A sabandhI skruTa vivaraNa yogazAstra, jJAnAva vagere granthAmAMthI joi levuM. 729

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adhyAtmahatyA ka. rUpAtIta dayAna amUrta, cidAnandarUpa,niraMjana, siddha bhagavAnanuM je dhyAna karavuM te rUpAtIta dhyAna che. rUpAtIta siddha bhagavAnanA guNenuM citra hRdaya para sthira karI te upara dhyAnArUDha thavuM, eja A yAnanI matalaba che. dharmadhyAnanA A cAra prakAromAM pUrva pUrva dhyAna karatAM uttara uttara dhyAna prakarSavALuM che. AvAM AlaMbanathI karatuM dhyAna "sAlaMbana' dhyAna kahevAya che. AvA prakAranA viziSTa dhyAnathI AtmA uparane kama-maLa ghaNoja kSINa thavA pAme che, ane e dhyAnane abhyAsa prakarSa upara AvavAthI mananI dRDhatA eTalI hade prApta thAya che ke AtmA zukaladhyAna, ke je nirAlaMbana dhyAna che, tene dhyAtA thavA samartha thAya che. dhyAnamAM eka niyamita paddhati nathI, judI judI rIte tenA bhedo paDe che. aneka rIte dhyAna racavAmAM Ave che. yogazAstramAM te tenuM mAtra digdarzana karavAmAM AvyuM che. koI paNa rIte pavitra dhyeya tarapha je ekAgra cintana karavAmAM Ave, te dhyAna che. dhyAnino bhaviSyanto sthitiHdhyAnAdamuSmAca nRjanmapUttauM mahaddhikaM svargamavApnuvanti / . punanRjanma pratipadya cAru yogasya mArge pathikIbhavanti // 36 // Persons habituated to such spiritual Dhyana, after giving up this human body through Dhyana, go to heaven full of great prosperity. They are again born in a very noble family and follow the path of Yoga. ( 36 ) thAnanI bhaviSyanI sthiti, - " A dhyAnathI mahAna puNyAtmA banelAo, manuSyabhavanuM AyuSya pUrNa thatAM atulasamRddhizAlI svargamAM jAya che. tyAMthI punaH uttama prakAranI manuSyajiMdagI prApta karI vizeSa prakAre yogamArga sAdhavA tatpara thAya che."--36 780

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caraNa ] sataH ji mati ?. dhyAnaM zuklaM tataste paramamupagatAH kliSTakarmANi hatvA lokAlokAvabhAsaM niratizayamaraM jJAnamAsAdayanti / dharme vyAkhyAnti mohAndhatamasahataye parSadi prasphurantyA - mAyuSpU tataH syuH paramapadajuSaH saccidAnandarUpAH // 37 // Those who attain that supreme Shukla Dhyana, annihilate the destructive Karmic forces and acquire knowledge which manifests Loka and Aloka and which is transcendental and eternal (During life time ). They expound religion in large assemblies, for dispelling the darkness of infatuating ignorance and after phenomenal death they attain the highest status of Sat-chit-anandship. (37) tyAra pachI ?-- 6.6 yeAganA mAmAM vizeSa prakAre pragata thatA teo zukladhyAnane prApta kare che. e dhyAnanI parAkASThAnA pariNAme teonAM kliSTa ka ( cAra dhAtikA~ ) kSINa thai jAya che ane ethI tene kevalajJAna prakTa thAya che. kevalI thayA pachI te jagatanA jIveAne meAhAndhakAramAMthI mukta karavA mATe mahAna piSamAM dharmanA upadeza kare che, ane AyuSya pUrNa thatAM RccidAnanda-parabrahmasvarUpa muktine prApta kare che. -37 >> " SPIRITUAL LIGHT, vyAkhyA. dharmadhyAna upara saMpUrNa adhikAra meLavyA pachI zukladhyAna upara mArUDha thavAya che. kanA akarAone jaDamULamAMthI ukhADavA, e zukaladhyAnanuMja kAma che. e dhyAnanA cAra vibhAga che--savicAra pRthakvavitarka, avicAra ekatva-vitarka, sUkSmakriya ane samucchinnakriya, 731

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, adhyAtmatattvAlaka, zukalayAnano prathama bheda. pRthak pRthak rIte eka dravya saMbandhI judA judA paryAnuM cittana karavuM, te pRthakatva-vitarka kahevAya. ene "vicAra" vizeSaNa eTalA mATe ApyuM che ke enI aMdara zabda, artha ane paganuM saMkramaNa thayAM kare che. eka zabda upara vicAra karI bIjA zabda para, eka artha para vicAra karI bIjA artha para ane mana-vacana-kAya pikI eka yoga para sthira rahI bIjA gapara saMkramaNa karavuM ene "vicAra" (vicaraNa) kahevAmAM Ave che. eka dravya upara cittane sthira karI tenA judA judA paryAya upara ekAgra dhyAna karavuM e zukaladhyAnanA prathama bhedane artha che. dharmadhyAnamAM bAhya vastunuM avalaMbana hoya che, tyAre A zukaladhyAnamAM koI paNa vastunuM avalaMbana hetuM nathI, phakta mananI aMdaraja amuka tattva sthApita karI tenA payI tarapha cittapravAha cAle che. A uparathI dharmadhyAna ane zukaladhyAnanuM pArtha athavA pahelAthI bIjAnuM viziSTa samajI zakAya che. cittanI nirUddhAvasthA kharI rIte A zukladhyAnamAM prApta thAya che. zukaladhyAnamAM praveza karavAne adhikAra vartamAna yuganA manuSyone nathI ja. ativiziSTazarIradhArIoneja mATe e dhyAna che. AThamA guNasthAnathI zukaladhyAnanA prathama bhAga upara ArohaNa karAya che. jeo zreNu ( upazamaNuM yA kSapakazreNuM) upara ArohaNa kare che, teo A dhyAnamAM ArUDha thAya che. bIjA zabdomAM, A dhyAnamAM ArUDha thavuM, eja zreNI-avasthA che. A avasthAmAM mehane upazama yA kSaya thavA mAMDe che. mehanA bhedono upazama-pravAha thato jAya, e *upazamaNuM ane kSaya-pravAha thatuM jAya, e "kSapakazuM kahevAya che. 4 cothA guNasthAnathI zreNIne prAraMbha thavAne zAstromAM je ullekha che, te darzanamohanIyakarmanA upazama yA kSayane AzrIne. cothA guNasthAnathI sAtamA guNasthAna sudhInAM guNasthAne paikI koIpaNa guNasthAnamAM darzanamehanIyane sarva kuMja ane anantAnubandhI cAra kaSAya sarvathA upazAMta yA kSINa thaI zake che. ataH darzanamehane lagatI zreNI cothA, pAMcamA, chaThThA ane sAtamA e cAra guNasthAnomAM ja 782

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prakaraNa ] SPIRITUAL LIGHT. upazamazreNI, mAhanIya karmInA e bhedo-darzanameAhanIya ane cAritramAhanIya-paikI darzanameAhanIyanA mithyAtvamehanIya; samyakatvameAhunIya ane mizrameAhanIya e traNa bhede te AThamA guNusthAnanI pUrve ja upazAnta thai gayelA heAya che. AThamA guNasthAnathI zuklAna upara caDhatAM cAritramehanIya karmInA bhedo upazAnta thavA mAMDe che. cAritramAhanIyanA 25 bhedo che--anantAnubandhI, apratyAkhyAnAvaraNa, pratyAkhyAnA varNa ane saMjavalana e cAra prakAranA pratyeka krodha, mAna, mAyA ane lobha, ema seALa kaSAyA ane hAsya, rati, arati, bhaya, zAka, jugupsA tathA purUSaveda-Aveda-napuMsakaveda e nava nAkaSAyA. 1. ja cAritramehanIyanI uparyukta pacIza prakRtimAMthI anantAnukhadhI cAra kaSAyAnA danameAhanIyanI sAthe ( pahelAM anantAnubandhI cAra kaSAyAne ane pachI darzanameAhanIyanA pujatrayane upazama thAya che. ) AmA guNasthAnanI pUrve ja upazama thai gayA che. ataH AmA gucchusthAnathI cAritramehanIyanI ekavIza prakRtine upazama karavAnuM zarU thAya che. temAM eka ' saMjavalana ' lAbha va khAkI vIza prakRtine upazAnta karavAno prayatna, AkhuM ane navasu e e guNasthAnAmAM cAle che. vIza prakRti upazAnta thatAMja dazamuM guNasthAna prApta thAya che. e guNasthAnamAM kevaLa sajvalana lAbhanA sUkSma aMzane udaya rahe che. tyAra pachI te lAbhane sUkSma aza upazAMta thatAM agyAramuM guNasthAna prApta thAya che. 2 prApta hAya che. AThamA guNasthAnathI cAritrameAhanA upazama yA kSayanI zreNI cAlavA mAMDe che. A mukhya zreNI che. eja mATe guNasthAna#mArohamAM kahyu che ke-- ' tatrApUrvaguNasthAnA''dyAMzAdevAdhirohati / zamako hi rAmazreNI kSepakaH kSapakAvalIm " // arthAt apUrva guNusthAnathI upazamazreNI yAM kSapazreNI : upar ArahaNa karAya che. 1 A bhedo cothA prakaraNanA navamA bleka uparanA vivaSNumAM samajAvyA che. R 93 733

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adhyAtmatatvAlaka jeNe upazamazreNI prAraMbha karI che, te mehanA prakArane upalamAvate agyAramA guNasthAna lagI pahoMce che. tyAM sudhI ja tenI pragati che. pachI tyAMthI pAchuM pharavAnuM ja bane che, ane te zreNuM upara jema caDhayo hate tema paDe che. koinuM upazama-zreNI vacce athavA amAmA guNasthAne maraNa paNa thAya che. upazamazreNIthI paDele prANI sAtamA guNasthAnake Ave che. keI te dvitIya guNasthAnaka upara AvI samyakatva vamI mithyAdaSTinI sthiti sudhI pahoMcI jAya che. upazamazreNIthI paDela kaI mahAbhAga cothA, pAMcamA, chaThThA yA sAtamA guNasthAnathI kSakazreNIne paNa prAraMbha karI zake che. upazamazreNImAM caDhate yA paDate maraNa pAme te devagati sivAya bIjI gati pAmeja nahi; kAraNa ke je abaddhAyu haya, athavA jeNe devagatinuM AyuSya bAMdhyuM hoya, evo ja manuSya upazamaNI para caDhI zake che, paraMtu manuSya, tiryaMca ane nAraka emAMnuM koI AyuSya jeNe bAMdhyuM hoya, te upazamaNuM para caDhI zakatuM nathI. upazamaNIthI - 1 upazamaNIthI patita thayela te bhavamAM kSapakazreNane prAraMbha kare ke nahi ?, e praznanA uttaramAM be matabheda che. kArbandhika maharSionA abhiprAye eka bhavamAM baMne (upazamaNI ane kSapakazreNI) zreNIo thaI zake che, paraMtu eka bhavamAM be vAra upazamazreNI kyAM pachI kSapakazreNI prApta thatI nathI. saiddhAtikanA abhiprAye upazamazreNI vALe te bhavamAM kSapakazreNa para caDheja nahi. * " uvasamasammattaddhA aMto AyukkhayA dhurva devo / tisu Ayugesu baDhesu jeNa seDhiM Na Aruiha " // ( kammapayaDI, 375 mI gAthA). * eka bhavamAM vadhumAM vadhu e ja vAra upazamaNI thAya che. ___ + " jo duvAre uvasamaseDhiM paDivajai, tassa niyamA saMmi bhave khavagaseDhI nasthi / jo ikkasiM uvasamasedi pativajjai, tassa khavagaser3hI hujjA. " / - saptatikAcUrNi. $ "p4 avaviziSTa mare temagvAeg ! annayaraseDhivajaM egabhavaNaM ca savvAI" // / (vizeSAvazyaka, 1223 mI gAthA) 784

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KEY partita thaI gayA pachI cAre gatinA ane tadanusAra cAre gatiemAM tene SPIRITUAL LIGHT. adhyavasAye tene prApta thAya che, javAne saMbhava che. upazamazreNI upara prathamanAM traNa X saMhananavALAeja caDhI zake che; ane eja kAraNathI zreNIdazAmAM mRtyu pAmela mahAtmA peAtAnA saMhanana pramANe gatine prApta kare che. jevI rIte ke-trIjA sahananavALA dazamA devalAka sudhI, khIjA sahanana vALeA khAramA devalAka sudhI ane prathama sahananavALA anuttara vimAnA sudhI jAya che. zAstrAmAM chellA-chaThThA sahunanavALAne cAra devalAka, pAMcamA saMhananavALAne cha devaleAka, ceAthA saMhananavALAne ATha devalAka, trIjA sahananavALAne daza devalAka tathA khIjA sahanana vALAne bAra devalAka sudhI (tyAMthI AgaLa nahija ) javAnuM * pharamAvyuM che; ane prathamasa hanana vALAne nava caiveyaka, pAMca anuttavimAna ane mukti sudhInI prApti batAvI che. A hakIkatane AdhAre e samajI zakya che ke-upazamazreNyArUDha trIjA sahananavALA dazamA devalAkathI, tathA khIjA sahananavALA khAramA devalAkathI AgaLa jai zakeja nahi; ane prathama sahenanavALA ' sarvAsiddhi ' vimAna sudhI pahoMce che. . kSapazreNI: * kSapakazreNInA prAraMbha pUrve jeNe parabhavanuM AyuSya khAMdhyuM nathI, tenA kSapakazreNInA prAraMbha sapUrNa saphaLa nivaDe che. eTale te mahAzaya AThamA gurusthAne kSapakazreNInA bhAva upara susthira thai navamA guNasthAnamAM vaccenA ATha ( apratyAkhyAnAvaraNa ane pratyAkhyAnA ? x zarIramAM hADakAMone je khAMdhA, tene * sahanana ' nAma ApyuM che. vamAnakALamAM sAmAnya rIte anubhavAtA je zarIrane bAMdhA, te halakAmAM halakuM chellu cha u sahanana che. tethI caDhatuM dRDha zarIra te pAMcamuM sahanana, tethI caDhatu dRDhatara zarIra te ceAthu sahanana, tethI caDhatu dRDhatama zarIra te trIjAM sahanana, tethI caDhatuM atidrutama zarIra te khI sadgatana ane tethI caDhatuM. paramatama zarIra te prathama sahanana che. Ama sahanananA cha vibhAgeA pADayA che. AtmikabaLa yA mAnasikabaLane prakaTAvavAmAM zArIrika baLa paNa mukhya sAdhana che. e siSAya AtmAnI sapUrNa zaktinA vikAza cAya nahi. 735

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adhyAtmatattvAlaka, varaNa) kaSAya ane chellA saMjvalana krodha-mAna-mAyAne kSINa kare che. eTalA agyAra kaSA pUrNa kSINa thatAM dazamuM guNasthAna prApta thAya che. A guNasthAnamAM saMjavalana lebhane sUkSma aNu rahelo hoya che. tene kSaya thatAM ekadama bAramuM guNasthAna Ave che. bAramuM guNasthAna kSINameha che, arthAta emAM mehano pUre kSaya thayela hoya che. mahine kSaya thayo eTale tarata kevalajJAna prakaTa thAya che. jo ke kevalajJAnanA prAdurbhAva mATe mehanIyakarmanI jema bIjA traNa ghAti ( jJAnAvaraNa, darzanAvaraNa ane antarAya) karmono kSayanI jarUra che ja, tathApi meha nIya karmanA kSayanuM prAdhAnya che, kAraNa ke mehanIya karmane saMpUrNa kSaya thayA pachI ja te traNa karmone saMpUrNa kSaya thAya che. mohanIya kamano pUrNa kSaya thayA pachI te traNa dhAti karmo ekadama kSaya pAmI jAya che badhAyu manuSya yadi kSapakazreNIne prAraMbha kare, ane anantAnubandhI cAra kaSAyane kSaya karI maraNa pAme, te tene punaH anantAnubandhI kaSAyone udaya thavo saMbhavita che; kAraNa ke anantAnubaMdhI kaSAnuM mULa, je mithyAtva, tene kSaya teNe karyo nathI; ane jyAM sudhI mULane kSaya karavAmAM na AvyA hoya, tyAM sudhI te mULane aMkurita thavAne saMbhava rahe khare. + kSapakazreNIvALo dazamA guNasthAnathI agyAramA ( upazAtmeha ) guNasthAne nahi jatAM bArameja guNasthAne jAya che. * eja mATe bhagavAna umAsvAtie tattvArthasUtranA chellA madhyAyanA "mokSamAnuM jJAna-rzanAvaraNAttarArakSA jevA " ! e sUtramAM jJAnAvaraNa, darzanAvaraNa tathA antarAya e traNaneja kSaya' zabda sAthe eka samAsavAkyamAM joDI mehakSaya' zabdano alaga ane prathama naMbare ullekha karyo che. . . | H je ke ApaNe kSapakazreNImAM phakta mehanIya karmanAja prakAre kSaya je, parantu vacce vacce bIjA ghAti karmonI prakRtione, ane aghAtikarmonI prakRtione paNa kSaya thAya che. tenuM spaSTa vivaraNa guNasthAnakamAreha ane karmamAMthI jANI levuM. 786

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! SPIRITUAL LIGHT. bahAyu manuSya kSapakazreNInA prAraMbha kare, te to anantAnubandhI kaSAyacaturthya ane danameAhane pujatraya e sAtane! kSaya karyAM pachI AgaLa vadhI zakeja nahi. prakaraNa. ] upazamazreNI ane kSapakazreNI joi; ane e paNa jANyuM ke e zreNI zukaladhyAnanIja avasthA che. upazamazreNI karatAM kSapakazreNI avasthAnu zukladhyAna atiprabaLa che. ataeva upazamazreNIvALA meAhanA kSaye nathI karI zakato, jyAre kSapakazreNIvALA kSaNuvAramAM meAhane samULa kSINa karI nAMkhe che.1 mulayAnanA bIjo bheda. upara kahyuM tema, zukladhyAnanA prathama bheda AThamA guNusthAnathI 1 jainazAstranI dRSTie kanI mukhya traNa avasthAe che-kamanA adha, udaya ane sattA. jevuM sArU yA kharAba kAma karAya che, athavA jevA sArA yA kharAba adhyavasAya utpana thAya che, tevA prakAranI vAsanA AtmAmAM sthapAya che. A vAsanA' bIjI kAija nathI, kintu te eka prakAranA vicitra paramANuonA pujAtmaka che. e paramANupujAtmaka vAsanAneja karma' kahevAmAM Ave che. arthAt kama e vicitra paramANusamUhAtmaka che, sArA yA kharAba kAmathI sArUM yA kharAba ke je adhAyu, te, karmanA andhe samajaveA. e badhAyaluM kama tarataja udayamAM Ave che, ema nathIja, kintu jema khIja vAvyA pachI tarata pAka thatA nathI, tema karma badhAyA pachI amuka vakhata pasAra thayA bAda te uddayamAM Ave che. udaya' eTale karmanuM vipAkAbhimukha thavuM te. kanA udaya thatAM karmanuM phaLa bhogavAya che. je karmAM jyAM sudhI uddayamAM na AvyAM hAya, tyAM sudhI te karmo sattA'mAM rahyAM kahevAya che. AvI rIte karmanI anya; udaya ane sattA e traNa sthitie samajavA jevI che. upazamazreNImAM karmAMnA upazama karavAmAM Ave che, paNa sattAmAMthI kSaya karavAnuM thatuM nathI; sattAmAM te agyAramA guNasthAnavALAne paNa prAya: tamAma karma prakRtio rahelI heAya che; ane kSapakazreNImAM teA sattAmAMthIja karmo kSINa karAya che. 737

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adhyAtmatatvAka. prApta thayA pachI zukaladhyAnane bIje bheda bAramA guNasthAne prApta thAya che. zudhyAna bIje bheda prathama bheda karatAM ghaNo ja prabaLa che. phakta eka aNu uparaja-eka paryAya uparaja cittanI saMpUrNa samAdhi thavI,e zukaladhyAnane bIje bheda che. cittanI samAdhinI pUrNatA,bIjA zabdomAM "goLasiniSa: " e sUtrapratipAdita yuganI parAkASThA-carama sImA zukala dhyAnanA bIjA bhedamAM ja prApta thAya che. A chellAmAM chelle mAnasikayegA che. ahIM kaivalyasAdhaka yuganI pUrNAhuti thAya che. A yoganuM-dhyAnanuM samAdhinuM-zukladhyAnanuM nAma che-ekatvavitarka che. eka paryAyaja upara vitarka (vicArazreNI ) jemAM rahe, e ekavitarka kahevAya. A ajaba samAdhi che. je aNu (paramANu ) daSTipathamAM paNa nathI, AvI zakate tenA eka paryAya upara susthira cittavRtti rahevI, e kevuM lokottara dhyAna !. A dhyAnamAM pUrva zukaladhyAnanI jema saMkramaNa nathI, eja mATe A dhyAnane avicAra' vizeSaNa apAya che. ( vicaraNa-saMkramaNa e vicAra, ethI rahita te avicAra.) A samAdhirUpa jAjvalyamAna anivaDe sarva (ghAti ) karmo sarvathA dagdha thaI jAya che ane AtmA paramazuddha-sarvajJa-paramAtmA bane che. A samAdhithI kevalajJAnanI prApti thayA pachI kevalajJAnIne kaI dhyAna karavAnuM rahetuM nathI, eo AyuSya paryanta pRthvItaLa upara 1 viSa utAravAmAM mahAna kuzala purUSo jema AkhA zarIramAM prasarelA viSane kheMcIne daMzasthAnamAM lAve che, tema chellI hadanA yogIzvare vizvabhramaNazIla manane eka paramANu uparaja sthita karI de che. dazasthAnamAM ekatra kareluM viSa jema tatkAla dUra karI zakAya che, tema paramANu upara sthira thayela vicArAtmaka mana tatkALa naSTa karI zakAya che. + " triSi dayAnAmuvALau vaSI mana: | sarvALi viSe saMze mangava pramu: " kAnane namaH Sadhonasa: .. varito niti thathA nirvALe tamanatA " (hemacandrakRta ajitanAthacaritra, 341-42) 788

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prAra.] SPIRITUAL LIGHT. vihare che ane dharmopadezadvArA jagatanA jIvo upara tatvajJAnanuM ajavALuM pADe che. zarIradhArI kevalajJAnIo (cAhe tIrthakara ho yA sAmAnya kevalI ) jIvanmukta che.' zukazAnane trIja- bheda. zukladhyAnane trIjo bheda AyuSyanA antamAM prApta thAya che. A pagamAM dhyAna (mAnasika dhyAna ) kaMI hatuM ja nathI, kintu maneyega,+ -vacanavyApAra tathA zArIrikaceSTAno niSedha karavA tarapha prayatna hoya che. zahdhyAnanA trIjA bhedamAM mane ga tathA vacanavyApArane nirodha barAbara pUre thaI jAya che, jyAre zarIraceSTAne nirAdha pUre siddha thata nathI. teramA guNasthAnanA antamAM A trIje bheda prApta thAya che. tenuM nAma che- sUkSmakriya, arthAta te sthitie zarIranI sUkSma kriyAo rahelI + zarIrAvacchinnakevalajJAnaM jIvanmuktatvam / " muktistAvadudIritA dvayavidhA, jIvatsvarUpA''dimA vidhvaMsena catuSTayasya nitamA sA ghAtinAM karmaNAm / / lokAlokavilokanaikakuzala: zrIkevalAhaskaraH __ syAd audArikadehino jagati yo nityaM samudbhAsuraH " // . ." jIvanmuktimupAgatA dvayavidhAstIrthakarA AdimA stacchnyA apare, dvaye'pyabhayadA Atanvate dezanAm / bhavyAntazcirakAlikAlaghumalaprakSAlanAmbhaHsamAM nAnAdezamahISu saMcaraNato nirvANakalpadrumAH " // (madIya nyAyakusumAMjali ) + zarIradhArI kevalajJAnI paramAtmAne traNe ye rahelA hoya chedravyamayega, vacanaga ane kAga. gamanAgamanAdi kriyAomAM kAyAga ane upadeza karavAmAM vacanaga rahelo hoya che. vicAra karavA zaSa ane bhagavAnane heyaja nahi, paraMtu manamAM dravyo saMbadha temane zake che. enuM phaLa e che ke- dUra rahelA mana:paryAyajJAnIo ane anuttara vimAnanA devane jyAre koI bAbatanI jijJAsA utpanna thAya che, tyAre teo pitAnA sthAnamAM sthita rahIne manathI sarvajJa paramAtmAne te 789

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adhyAtmatattvAlAka. [ "chyuMcaudamA guNusthAnamAM zukaladhyAnane cothe bheda haiAya che. te bhedda trIjA bhedanu' adhUrU' kAma pUrNa kare che; arthAt te bhedamAM zarIraye ga sapUrNa niddha thai jAya che. ataeva tenuM nAma samucchinnakriya' che. cAdamu' guNasthAna 'ayeAgI' kahevAya che, tenuM eja kAraNa che ke te dazAmAM sarva prakAranA yAga (vyApAra) sarvathA baMdha paDI jAya che. a, i, 3, R, bhR e pAMca haeNsva akSarAne rItasara uccAravAmAM je vakhata lAge, teTaleAja 'vakhata caudamA guNasthAnaneA batAvyo che. a kevalIne mana nathI, mATe temane dhyAna heAyaja nahi. te AyuSyanA anta zukladhyAnanA je trIjA-ceAthA bhedra upara Ave che, te dhyAna kaMi mAnasika cintArUpa nathI; ataeva te 'dhyAna' zabdane zarIrAdivyApAranA nirAdha, eja karavA. zabdanA aneka arthI hoya che.1 thaeN' dhAtunA paNa maiM cintAyAm, thai jAyayonirodhe, dhye azistra e pramANe cintA, kAyayeAganirAdha ane agatva, ema traNa a samajavA,re AmAM prathama artha zukladhyAnanA AdinA be bhedo sudhI, "C viSayane prazna kare che. sana deva te prazna jANI jAya che, ane pachI te peAtAnAM mananAM dravyAne evI rItanAM paramAve che, ke e dravyAne pelA mana:paryAMya jJAnI maharSie athavA anuttavimAnavAsI devatA peAtAnA divyajJAna ( mana:paryAyajJAna athavA avivajJAna ) vaDe joi, enA uparathI potAnA praznanuM samAdhAna karI le che. akSaranI lipi uparathI jema khAdha thAya che, tema sanadevanAM maneAdravyanI racanA uparathI atizayajJAna dhAri medha lai zake che. A pramANe manAyega ( dravya maneAyeAga ) paNa kevalajJAnIone hAya che. 1 puvvapaogao ciya kammaviNijjaraNaheuo vAvi / dditthabahuttAo taha jiNacaMdAgamAo ya || 83 || " cittAbhAvevi sayA suhumovaraya kiriyAi bhaNNaMti / jIvovayogasanbhAvao bhavatthassa jhANAI " // 86 // .. r ( dhyAnazataka) 2 A bAbatanuM spaSTIkaraNa vizeSAvazyaktI 3078, 3080 gAthAomAM tathA yazovijayakRta-zAsravArtAsamuccaya uparanI-'syAdvAda kalpalatA TIkAnA 338 mA patramAM jovuM. 740

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prakaraNa. ] SPIRITUAL LIGHT. ane bIjo artha zukladhyAnanA trIjA bhedamAM, tathA trIjo artha zukladhyAnanA cothA bhedamAM lAgU paDe che. sunizcala mana thavuM e chaghanuM (kevalajJAnarahitanuM ) dhyAna che, jyAre kevalajJAnInuM dhyAna eja che ke zarIranI sunizcalatA thavI. Abhyantara ane bAhya sarva ceSTAo-kriyAone pUrNa niSedha kare, e kevalInuM dhyAna che. cadamAM guNasthAnamAM, bIjA zabdomAM, zukaladhyAnanA cothA bhedamAM bAkI rahela ( aghAtI) karmone saMpUrNa dhvasa thatAM AtmAmuktipadane prApta thAya che. yoganuM uttamAMga je dhyAna, tenI chevaTanI sthiti sudhI avalokana thaI gayuM. have yoganuM sAdhyabindu je valyapada, tenuM vizeSa prakAre nirIkSaNa karavAnI jarUra samajAya che ane tene mATe yogAcAryo judI judI daSTie judI judI rIte yoganA bhedo kevA pADe che, te paNa vicArI javuM prastuta che. cAle, te sAtamA prakaraNamAM joI laIe. 1 "jaha chaumatthassa maNo jhANaM bhaNNai suniJcalo saMto / taha kevaliNo kAo suniccalo bhanae jhANaM " // 84 // * 141

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saptama-prakaraNam / TITUTTI SEVENTH CHAPTER. Various kinds of Yoga. (Shlokas 19 ) One who earnestly and sincerely desires the acquisition of the Yoga-wealth should first try to understand the natural attributes and pure properties of the soul. It embraces the study of realities, doctrines of passions and feelings, cognitions, volitions and other mental faculties and the tenets of the practical morality and ethics &c. The attainment of the highest perfection is his natural goal, and therefore he must adopt such means as would ensure sucCOSS. The practice of steady contemplation on the Atma-spirit in all its aspects and directions is the sure means for reaching this noble and sublime goal (ideal). It requires a continued unbroken state of purity of mind and body displayed in the form of indifference to worldly objects and pleasures and 743

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adhyAtmatatvAlaka, [sAtabhu outward peace with inward tranquillity. The natural attributes of the soul are infinite knowledge, infinite perception, infinite happiness and infinite power. These acquisitions could be secured only by long and continued practice of right conduct brought on by right belief and right knowledge, because spiritual development grows side by side with that of physic and moral powers, so it is higly essential to eliminate the impure Karmic forces ( passions, feelings, emotions and actions ) which clog the natural purity of the soul, i. e., its inhering attributes and real properties and also to put an efficient check over the fresh entry of Karmic energies brought on in various ways. Manifold are the methods and processes laid down in the scriptural text by the holy and venerable sages and saints from the infallible teaching of the Omniscient Masters as are briefly indicated hereafter. pAtaJjalayogamAlocayati mAnasavRttinirodhaM samprajJAtetaraprakAratayA / yogaM vadanti tajjhA dhyAnavizeSo'tra ca prathamaH // 1 // vRttikSayasvarUpo'samprajJAto'sti, vRttayo manasaH / kSINA bhavanti sarvAH kevalabodhastadodeti // 2 // dehasya vRttayaH khalu yadA niruddhA bhavanti tatkAlaH / yogo'samprajJAtAd na bhidyate nitidvAram // 3 // Restraining the functions of the mind is called 744

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prakaraNa. ] SPIRITUAL LIGHT. Yoga by those well-versed in the Yoga philosophy. The Yoga is twofold: (1) Samprajnata; (2) Asamprajnata. In the former kind of Yoga, Dhyana is imperative (or the former is a particular kind of Dhyana ). The Asamprajnata Samadhi is characterised by the destruction of the functions of the mind. When all the functions of the mind cease, the knowledge of the Absolute arises. That Yoga in which the functions of the body cease is also not different from the Asamprajnata Yoga, and is also a way to absolution. ( 1-3 ) pAta jalayAganI AlocanA-- " yAganA vidvAnA cittavRttinA nirAdhate yAga kahe che. te yAga e prakAre che-saMprajJAta' ane 'asaprajJAta'. temAM prathama 'saMprajJAta' e dhyAnane bheda che. asaprajJAtayeAga', vRttionA kSayasvarUpa che. mananI tamAma vRttie kSINa thatAM je 'kevalajJAna' prakaTa thAya che, te paNa asaprajJAtayeAganuM ja phaLa che; ane zarIranI vRttio jyAre sarvathA ni thAya che, tyAre te vakhataneA paNu * yAga, je muktinuM dvAra che, asaprajJAtaja che. '--1, 2, 3. vyAkhyA. pataMjila yAganuM lakSaNa batAvatAM kahe che ke-yocittavRttinirodha:", arthAt cittavRttione nirAdha karavA e ceAga che. A lakSaNa yathArtha che. paraMtu eTaluM samajI rAkhavuM joie ke A lakSaNa uccakreATInA yAganuM racavAmAM AvyuM che. jainadaSTie zukladhyAnane khIne bheda, ke jenI aMdara samasta cittavRttione sarvathA vilaya thai jAya che ane tatkALa kevaLajJAna prakaTe che, te yAganI aMdara A lakSaNa kharAkhara dhaTe che. agara A lakSaNamAM 'cittavRtti' zabdathI samasta cittavRttie levA upara bhAra ApavAmAM na Ave, teA ucca yAgane meLavavAmAM sAdhanabhUta-prAr'bhathI laine-jeTalI yeAgabhUmikAo che, te sarvanI aMdara A lakSaNa prApta thaI 745

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* adhyAtmatatvoleka. [ sAtamuMzake che. ekAgra' ke 'nirUddha avasthA ekadama prApta thaI zakatI nathI, ataH te avasthA upara AvavAne je je sAdhanabhUta mArgo che, te sarvane keganA vibhAga tarIke gaNavAmAM bAdha nathI. cittanI saMpUrNa sAttvika avasthAnI prAptinA upAya tarIke je je bhUmikAo upara pasAra thavAnI jarUra che, te sarvanI aMdara amuka amuka aMze cittavRttine dha rahelo hevAthI te badhI bhUmikAo keganA lakSaNamAM laI zakAya che. - ahIM eka vAta dhyAna ApavA jevI che ke jaina dRSTie dhyAnanA je be vibhAgo, dharmadhyAna ane zukaladhyAna, batAvavAmAM AvyA che, temAM dharmadhyAnanI aMdara ane zukladhyAnanA prathama bhedanI aMdara cittano vilaya karavAmAM Avateja nathI, kintu cittanI ekAgra zubhacintAzreNI cAle che. vastutaH cittane mArI nAMkhavAno prayatna karavAnI jarUraja nathI ane ema banatuM paNa nathI. hakIkta ema che ke dharmadhyAnanA bhedamAMthI pasAra thaI jyAre dhyAnanA prathama bhedamAM avAya che, tyAre te dizAmAM bahu ja ekAgra sUkSma cintANI cAle che, ane tyAra pachI zukaladhyAnanA bIjA prakAramAM eka aNunA eka paryAya upara ja pUra jozathI dhyAnAgni jAjavalyamAna hoya che. te dhyAnanI samApti thatAMja svata eva manane vilaya, AvaraNono kSaya ane kevalajJAnano AvirbhAva thaI jAya che. prazasta mananA traNa prakAra e che ke-mananI zubhapravRtti, mananI sthiratA ane manane vilaya. kriyAyeganI aMdara mananI zubha pravRtti, jJAnayoganI aMdara mananI sthiratA ane jJAnanI parAkASTAnI sthitimAM manano vilaya thaI jAya che. chaThThI guNasthAna sudhI mananI zubha pravRtti che, sAtamAM guNasthAnathI mananI sthiratAno prakarSa thAya che ane bAramA guNasthAnanA atamAM manane vilaya thAya che. - AnA pachInA cothA zlokamAM keganA je pAMca prakAro batAvavAmAM AvyA che, temAM "adhyAtma" ane "bhAvanA e mananI zubha pravRttimAM, dhyAna" tathA "samatA e mananI zubhapravRtti tathA sthiratAmAM ane vRttisaMkSaya" e mananA vilayamAM Ave che. A zlekamAM pataMjalinA batAvelA yoganA je be bheda-saMprajJAta ane asaMmajJAta-ullekhavAmAM AvyA che, temAM "saMprajJAta samAdhi 746.

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prakaraNa.] SPIRITUAL LIGHT. zukladhyAnanA prathama bheda sudhI ja che. zukladhyAnane bIjo bheda asagmajJAta' samAdhi che. je dhyAnamAM vicArAtmaka jJAna vidyamAna hoya, te saMprajJAta samAdhi che ane je dhyAnamAM vicArAtmaka jJAnano kSaya thAya, te asaMprajJAta samAdhi che. bAramA guNasthAne je ke mane vicAra che, paNa te kSaNamAtraja ane pachI tatkALa manane vilaya thatAM vicArajJAna naSTa thAya che, ane kaivalyajJAnanI ti prakaTe che. pataMjalie manavRttinA nirodharUpa ekaja yoga batAvyo che, paraMtu zarIravRttinirodharUpa yoganI paNa agatya che. e vagara azarIraamUrta-niraMjana-parabrahma avasthA prApta thaI zakatI nathI. zarIranidhirUpa yoga AyuSyanI antamAM teramuM guNasthAna pUrNa thatAM zarU thAya che ane cadamAM guNasthAne te yuganI pUrNatA thatAM AtmA siddhAvasthAne prApta thAya che. paraMtu sarva yoganuM mULa cittavRttinirodhaja che, emAM te zakaja nathI. veganuM sarvasva-yoganuM saMpUrNa raharaya cittavRttinidhamAM AvatuM hovAthI ane tenI prApti thatAM zarIra-nirodharUpa yoga sahaja maLI jate hovAthI tene (cittavRttinirodhane) caganuM tapta banAvavAmAM pataMjalie lagAre anucita karyuM nathI. magupti, vacanagupti ane kAyagupti ema je traNa prakAranI guptio jainazAstramAM batAvI che, te gaja che. mane gupti eTale mananI zuddhapravRtti, mananI sthiratA ane manane vilaya. mane guptinA A traNa prakAre upara jovAI gayA che. guptitrayamAM mane guptinuM prAdhAnya hovAthI, pAchaLanI be guptionuM manoguptija mULa hovAthI ane mane guptinA sadabhAvamAM pAchaLanI be guptio saheje prApta thaI jatI hovAthI mane gupti taraphaja bhAra daI zikSA ApavI e jarUrI vAta che. bAkI te mana-vacana-kAya e traNe yoganA nirodhanI pUrNatA eja ganI pUrNatA che, e vAta darekane kabUla rAkhavI ja paDaze ane eja pUrNa vega apavarganuM dvAra che. ja pasA paddhatimamitte adhyAtma bhAvanA dhyAnaM samatA vRttisNkssyH| ityevamapyanUcAnA UcAnA yogapaddhatim // 4 // * * * 747.

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adhyAtmatattvAlaka, [ Hann Those who are well-versed in Yoga (Yogacharyas) have also laid down five kinds of Yoga as Adhyatma (concentration on the Self ), Bhavana (Reflections ), Dhyana ( Meditation ), Samata ( Quietude ) and Vrittikshaya ( Eradication of desires ). ( 4 ) Notes :- According to the Jain texts Yoga is also classified into Adhyatma, Bhavana, Dhyana, Samata, Vrittikshaya. An aspirant after Moksha must have the following requisites, i. e., the close study of Dravyas, Tattvas, elucidated by competent Teachers, observance of the five full vows, keeping in view the high sentiments of universal friendship, compassion, delight, indifference, a firm and unshakable belief in the word of the Teacher. He becomes qualified after the attainment of right attitude. Adhyatma also comprises knowledge of the Self in its relation with the universe. Equipped with these capacities one realises the transcendental truth, i, e., becomes a Perfect soul. Dhyana and Bhavana Yogas are describel in chapters III, V and VI. Samata Yoga.--The ordinary Jiva, without proper discrimination, values things as suits his nature, habits and wants. This is due to his ignorance acquired from the past lives. From time without beginning he is in the habit of doing so. There is nothing good or bad inherent in the object, but it is due to the perversity of his mind that he thinks so. Samata has a very wider signification. It means the proper realisation of the main principles 748

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45791. ] SPIRITUAL LIGHT. with the help of discriminate discernment. Samata is also explained in chapter V. Samata Yoga, if properly practised helps the aspirant in reaching the final goal. . Vrittisankshaya Yoga aims at the restriction of the fluctuations, modifications and misconceptions of the mindstuff. Sensuous influences swaying the mind are subdued. The working of the mind exhibits three states as vividness, activity and inertia. When by continued contemplation, the covering of misconceptions is attenuated, discerning discrimination is awakened. When the last stains of Vritti are removed, the Supreme Spiritual Truth would be realised, and Vrittis would rise no more. Yoga is also classified into Ichha Yoga, Shastra Yoga and Samarthya Yoga. Ichha Yoga implies knowledge and desire for performing rites but laziness, the chief characteristic comes in his way. In Shastra Yoga the aspirant advances in knowledge and belief and becomes alert and prompt and regularly performs rites and ceremonies. In the third Yoga, intuitional perception by the help of pre-eminent spiritual exercises is attained. It is beyond the reach of scriptural knowledge. The third is classified into Dharma-sanyasa and Yoga-sanyasa. There are suc-. cessive stages of Yoga. Again Yoga is classified into Mantra-Yoga. Laya-Yoga, Hatha-Yoga and Raja-Yoga. MantraYoga signifies the practice of the Mantras with 95 749

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adhyAtmatattvAlaka. ( Rayproper intonations of the sounds. The results would be the acquisition of wisdom along with the Siddhis. The Laya Yoga tends towards the absorption of the mind. It is practised in many ways. Hatha-Yoga signifies the practice of rigid bodily exerises; though it facilitates steady contemplation, yet it ends sometimes in the complete loss of bodily organs and powers. The guidance of a good spiritual teacher is essentially required. Raja-Yoga is already described in the preceding pages. Yoga is also classified into Jnana-Yoga, Kriya-. Yoga and Bhakti - Yoga. Jnana-Yoga and Kriya - Yoga are described in the notes on verse I, chapter VI. Bhakti-Yoga signifies the practice of worshipping the Supreme Ideal with true love and piety without expecting reward in return. True devotion is inspired in the heart, being freed from all worldly grossness and impurities. With undecaying and unflinching faith the devotee worships the Supreme Ideal. None else in his view can be the worthy object of adoration. His faith, strengthened by meditation and devotion to the most Adorable Ideal results into true knowledge, and thus he achieves the final-goal the Realisation of Self. This path is meant for ordinary men and women who are unable to practise Raja-Yoga and Jnana-Yoga. bIjI rIte gapaddhati gf1234 siH uja " 24441CH, 441441, byld, 41 aya 451912 year 2004 PS 81 3. "_Y 750

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prakaraNa. ] SPIRITUAL LIGHT. bhAvArtha. paramAtmAne japa karavo e prathama karma adhyAtma che.* paramAtmAne hamezAM niyamita ane sthira hadayathI japavAmAM Ave te ethI cittanA de, ke jene lIdhe ekAgratA siddha karI zakAtI nathI, te ThaMDA paDI jAya che. ma-vizeSathI jema viSa utarI jAya che, tema ja karavAthI vi TaLI jAya che. jape kevA sthaLe ane kevI rIte karavuM ? tene mATe bhagavAna haribhasUri gabindumAM pharamAve che ke - " devatApurato vA'pi jale vA'kaluSAtmani / vizimale vA vyartha satA mataH " 382 * " pavApalAkSato yadA putrajIvakamAlayA / nANAprathitayA thA gharAntanAntaraNanA " che rU83 / prabhunI pratimA AgaLa, athavA nirmala jalAzayanI nikaTa, vadhA svaccha vananikuMjamAM paramAtmAno japa karavo. nAka upara sthira dRSTi rAkhI zAnta citte AMgaLInA veDhAthI, athavA rUdrAkSamALAthI japa karo." athavA mithyAdisArabhUtatattvacintana ane ucita vartana e baMnene sahaga e " adhyAtma " che. A adhyAtmanA nirantaraabhyAsayukta je vizuddhabhAvazreNI, tene "bhAvanA " vega kahe che. sthira pradIpanI jema sthira AlaMbanavALuM zuddha citta, te " dhyAna"ga che. dhyAnanA prakarSathI saMsAranA sama-viSama prapaMce tarapha samacittavRttine je lAbha, te "samatA ' ega che. sarva vRttione je nirodha te "vRtti saMkSaya ' yoga che. A vRttisaMkSaya yoga kevalajJAna ane muktinuM tAtkAlika sAdhana che. sarva mane vRttione sarvathA saMkSaya thatAM kevalajJAna prakaTe che, ane AyuMnA ane zArIrikaganiSedha thatAM mekSAvasthA prApta thAya che. haThayoga, mannayoga, bhaktiyoga, kriyAga, jJAna, laga, +" zArirmavAkiya AdhyAyamamuracate !" -gabindu, 380 mA zlokamAM 751

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adhyAtmatattvAlAka. zAnamuM- paDe che. sthaLe A ' rAjayeAga vagere aneka rItanA yeAganA bheda badhAnuM svarUpa have navuM jANavAnuM rahetu nathI. taMtra tatra badhA yeAgAnu tAtpa jovAija gayuM che. zvAsanireAdha mATe haDapravrutti te haThayoga ' che. izvaravAcaka kAi zabdane ekAgra japa karavA, athavA tenuM punaH punaH bhAvana karavuM, te 'mantrayeAga' che. 'bhaktiyeAga' izvaranI upAsanA karavI e che. vidhiyukta anubrAneAmAM prayatnazIla rahevuM, e 'kriyAyega' che. Atmacintana tarapha manevRttinuM sthe te ' jJAnayeAga ' che. eka vastu upara mananI zuddha tallInatA thavI, e layayeAga ' che. sthira samAdhi e rAjayAga ' che. " A dhyAnamAM rAkhavuM ke A badhA yeAgeAnuM rahasya AtmAne nimaLa banAvavAmAMja samAyaluM che. hAyeAgathI paNa mana upara aMkuza mUkavAnI ja matalaba che. mantrayAganuM rahasya paNa cittanA kusaMskArAnuM prakSAlana karavAmAMja samAyelu che. bhaktiyeAganA hetu paNa cittanI prasAdatti thavI eja che. kriyAyeganuM kAma paNa jJAnayoganI bhUmikA batAvavAnuM ja che. jJAnayeAga, layayeAga ane rAjayAga e traNa tA prAya: samAnArthIka che. layayeAga e jJAnayeAganI uccasthiti che ane rAjayAga e layayeAganI parAkAA che. rAjyeAgatI pUtA thatAM cittanA vilaya svataH thai jAya che, ane kaivalyajJAnane AvirbhAva thAya che, prakArAntareNa yogaM tridhA vibhajan taM vyAkhyAtuM prakramate - - icchA ca zAstraM ca samarthatA cetyeSo'pi yogo mata Adimo'tra / pramAdato jJAnavato'pyanuSTo'bhilASiNo sundaradharmayogaH || 5 // Ichhayoga, Shastrayoga and Samarthyayoga are also divisions of Yoga. The first of these is Ichhayoga where the Yogi though knowing and already * A yeAganAM bhedamAM kAi kAi yAganI judI judI judI rIte paNu, vyAkhyA thai zake che. ahIM te| sAmAnya rIteja A samajutI ApI che. 1 sAmarthyayoga: / 2 anuSThAnaC-anuSThA | 752 judI vivakSAthI sAdhAraNa ane

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prakaraNa. ] SPIRITUAL LIGHT. desirous of performing religious practices is lazy and therefore this Yoga is looked upon as imperfect. (OM) prakArAntarathI yogavibhAga ane IcchAyAga-- " icchAyAga, zAstrayAga ane sAmarthya yoga ema paNa yAganA traNa vibhAga pADavAmAM AvyA che. je jJAnavAna che, chatAM pramAdavazAt yathArtha zukriyAmAM pravRtti karI zakatA nathI, evA manuSyane zuddha kriyA karavAnA je utkaTa abhilASa, tene " icchAyAga ' kahe che. "--5 ukta icchAyogaH, atha zAstrayogaH zraddhAna- bodhau dadhataH prakRSTau hatapramAdasya yathA''tmazakti / yo dharmayogo vacanAnusArI sa zAstrayogaH pariveditavyaH // 6 // It is called Shastrayoga where the degree of right belief and that of right knowledge are higher than what it is in the Ichhayoga and where laziness is destroyed and where the practice of religious ceremonies is in strict conformity with scriptures according to the capacity of a Yogi. ( 6 ) zAyAga-- utkRSTa zraddhAna ane kheAdhavALA tathA apramAdI evA mahAtmAnu yathAzakti Agama anusAra je svaccha dharmakriyA-AcaraNu, tene 'zAstrayeAga' kahevAmAM Ave che. "--ra sAmarthyayogaH zAstrAdupAyAn viduSo maharSeH zAstrA'masAdhyAnubhavAdhirohaH / utkRSTasAmarthyatayA bhaved yaH sAmarthyayogaM tamudAharanti // 7 // The wise persons call it Samarthyayoga wherein the great sages conversant with the means or relig753

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adhyAtmatattvAlaka [sAta - ious rites achieve through their pre-eminent spiritual exercises such intuitional perception as is unattainable even with scriptural knowledge. (7) sAmarthya yoga " zAstrothI sAmArganAM sAdhanene bahuja sUkSma rIte jANatA evA maharSine, utkRSTa sAmarthyane vikAsa thatAM, zAstrothI prApta na thaI zake evA anubhavanA mArga upara je pahoMcavuM, tene " sAmarthyaga" he cha. "-7 sAmarthyayogasambandhi nivedayatina siddhisampAdanahetubhedAH sarve'pi zAstrAcchakanIyabodhAH / sarvajJatA tacchRtito'nyathA syAt tatmAtibhajJAnagataH sa yogaH // 8 // tat prAtibhaM kevalabodhabhAnoH prAgvRttikaM syAdaruNodayAbham / 'RtambharA' 'tAraka' evamAdinAmAni tasminnavadan pare'pi // 9 // All the special means for the achievement of perfection are not even capable of cognition through scriptures. If it be so, Omniscience can be obtained by the hearing of scriptures only, but it is otherwise. ( The attainment of high knowledge through religious books or scriptures is however quite indirect.) So this Samarthyayoga is calculated to reveal intuitional knowledge. ( 8 ) Pratibhajnana is the morning light of the rising sun (i, e., the morning twilight precedes the rise of the sun in the morning, so the intuitional divine knowledge precedes the absolute knowledge ). Other Yogis even introduce this knowledge as holding to the truth or spiritual clearness. ( 9 ) 764

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prakaraNa, ] prastuta nivedana " sAdhyane siddha karI ApanArAM tamAma sAdhane zAstrAthI jANI zakAtAM nathI. ema jo thatu. hAta tA zAstrazravaNamAtrathI darekane anubhavajJAna maLI jAta ane badhAe sarvajJa banI jAta. mATe A ceAJa ( sAmarthyayAga ) - prAtibha " jJAnanA viSaya che. ' prAtibha 'jJAna kaivalajJAnarUpa sUryanA pUrva bhAvi arUNAdayasamAna che. anya yAgIe A jJAnanA RtaMbharA tAraka ' vagere nAmeAthI vyavahAra kare che. "--8, 9 . . ' vyAkhyA. SPIRITUAL LIGHT. " utkRSTa cAga upara AvavA mATe utkRSTa jJAnanI jarUra che. utkRSTa yeAganI paddhatinA jJAna vagara utkRSTa yoga sAdhI zakAtA nathI. utkRSTa yeAganI paddhatinuM jJAna zAstrAthI maLI zake tema nathI. e mATe zAstrAnAM sUkSma tattvAmAM sArI peThe avagAhana karatA apramatta abhyAsI maharSine abhyAsanA paripAka thatAM evA anubhava prakaTe che ke je utkRSTa yAganI ( sAmarthyayAganI ) paddhati upara bahu suMdara ajavALu nAMkhe che. e ajavALAthI--e jJAnAlekathI te yAga upara bahu sArI rIte pasAra thaI zakAya che. e jJAnAlAkane prAtibha nAma ApavAmAM AvyuM che. bahuja uMcI Atmasthitie pahoMcelAone e jJAnAlAkanA prAdurbhAva thAya che. * " jema arUNAya rAtri ane divasa tethI sabandha rAkhe che, tema A jJAna zrutajJAna ane kaivalajJAna e anethI sabandha rAkhe che. dhruvalajJAna ane zrutajJAna e baMnenI madhyakATImAM A jJAna vyavasthita che. ataH e baMnethI abhinna kahI zakAya che. jIe cogadRSTisamuccayanA ane yazovijayakRta 19 mI khatrIzIne AmA zloka. ahIM prasaMgataH jJAnanA bhedo, jainadaSTie vicArI javA prastuta che. AtmAnA mukhya guNa jJAna che. tenA khAvirbhAva jJAnAvaraNu karmanA vilaya upara AdhAra rAkhe che. e AvaraNutA jema jema hAsa thatA jAya che, tema tema jJAnamAtrAnA vikAsa thatA jAya che. AthI jJAnanA saMkhyAtIta bhedo paDI zake, e dekhItI vAta che. chatAM jainazAstrakAro 755

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adhyAtmatattvAlaka. [ sAtamuMjJAnane pAMca vibhAgomAM saMgraha kare che. te pAMca vibhAga-matijJAna, zrutajJAna, avadhijJAna, mana:paryAyajJAna ane kevalajJAna. manayukata indriya ane padArthanA saMbandhathI athavA kevaLa manadvArA utpanna thatuM je jJAna te matijJAna che. cakSudvArA je rUpanuM darzana thavuM, jidvArA je rasagrahaNa thavuM, nAsikAThArA je gadhagrahaNa thavuM, tvacA dvArA je sparza na thavuM, zrotradvArA je zabdazravaNa thavuM ane manadvArA je Alocana thavuM, te badhuM matijJAna che. matijJAnanA cAra bheda pADayA cheavagraha, IhA, avAya ane dhAraNa. arthanuM je sAmAnya grahaNa te avagraha, tyArapachI vastune je parAmarza te IhA, vastunuM avadhAraNuM te avAya ane avadhAraNanI avismRti-vAsanA-smaraNarUpA je avasthA te dhAraNA che. chae IndriyothI (cakSu Adi pAMca ane manathI ) utpanna thatA matijJAnamAM A cAra bheda prApta thAya che. A uparathI Indriya* arthanA saMbadhathI upajatuM jJAna eja matijJAnanuM lakSaNa che. zAbaMdha arthAta zabdazravaNathI upajate je bedha te zrutajJAna che. ahIM tarka daSTie ema kahI zakAya ke matijJAnanuM lakSaNa dhrutajJAnamAM prApta thAya che; kemake matijJAnanuM-IndriyArtha saMbadhathI utpanna thavArUpa lakSaNa zrutajJAnamAM AvI jAya che. te A "ativyApti' doSane nirAsa karavA mATe matijJAnanA lakSaNamAM zabdabodhabhinnatva eTaluM umerI devuM. zabdajanita arthabodhathI atirikta evo je dandriyArtha saMbandhajanya bedha te matijJAna che. AvI rIte lakSaNane pariSkAra karavAthI dezane avakAza raheze nahi. zrutajJAnanuM lakSaNa zAbdabodha arthata zabdajanita arthabodha che, e kahevAI gayuM che. A lakSaNa nirdoSa che, kemake te sarva zrutajJAnamAM rahI karIne anyatra jatuM nathI. zrendriyane lagatA zabdanA avagraha, IhA vagere zabdaviSayaka che, paNa te zabdajanita-arthabodharUpa nathI, mATe emAM zrutajJAnanI ativyAptine prasaMga AvatuM nathI; temaja vicAraNAsvarUpa ahamAM Antarika zabdallekha hovA chatAM paNa te zabdajanita-arthabodharUpa nahi hovAthI temAM paNa prastuta lakSaNa cAlyuM jatuM nathI. ahIM eka prazna ubho thaI zake che ke-pustaka vAMcanathI thatuM je jJAna, hAthanI ceSTA, udharasa-chIMka vagerethI thatuM je jJAna, tAranA kaTakaTa zabdothI thatuM je jJAna e badhAM jJAne zabdajanita 75

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prakaraNa ] SPIRITUAL LIGHT. arthabedharUpa nahi hevAthI zAbdabedha kahI zakAya nahi, te te jJAnene matijJAnamAM yA zrutajJAnamAM samAveza karavo ? AnA samAdhAnamAM samajavuM ke-e badhAM jJAne zAbdabodha che. hakIkata ema che ke zabda sAMbhaLIne arthane je bodha thAya che, te, zabda arthanA saMketasmaraNane AbhArI che. vAdi devasUri mahArAjanuM sUtra che ke - vAmAvisAmarthya-samAppAmarthaghanidrAnaM : "+ arthAta-zabadathI arthane bodha thavAmAM svAbhAvika zakti ane saMketa e baMne kAraNe che. je zabdane je arthamAM saMketa jANyA pachI te zabdathI te arthanuM pratibhAna tarata thAya che. A uparathI prastutamAM eja tAtparya kheMcavAnuM che ke saMketa maraNathI thatAM jJAna zAbdabodha ja che. udharasa, chIMka, hastaceSTA, vagere je ke zabda nathI, chatAM tenAthI arthabodha thavAmAM saMketasmaraNanIja pradhAnatA hovAthI tenAthI thata. bodha zAbdabodha kahI zakAya che. pustakanuM vAMcana karavAmAM kondriyane nahi, kintu cakSune vyApAra hovA chatAM te akSarothI bodha saMketajJAna dvArA thato hovAthI te vAMcanathI thatuM jJAna zAbdabodhaja samajavuM. e pramANe upaselA akSare upara hAtha pheravI pheravI AMdhaLA mANaso je vAMce che ane herA tathA mUMgA mANasane hAthanI nizAnIothI samajAvatAM teone je samajaNa paDe che, te badhuM zAbadhaja che. A rIte zAbdabodhanI vyAkhyA sarvatra samajI levI, ane je je zAbdabodha te zrutajJAna samajavuM. matijJAnanA bhedo pikI je kRtanizrita bheda che, te zAbdadha nahi hovAthI zrutajJAna kahevAya nahi, e dhyAnamAM rAkhavuM. chokarAne " Ane TepI kahevAya, Ane chatrI kahevAya, Ane ghaDIALa kahevAya "--e prakAre * zikhavyA pachI jyAre te chokare ghaDIALane joIne ghaDIALa samaje che, tyAre tenuM te jJAna pUrvakALamAM prApta thayelA zAbdhadhanA saMskArathI + pramANanayatatvAkAlaMkAranA cethA paricchanuM 11 muM sUtra * vAMcavuM, e dekhatA mANasane cakSuthI ane AMdhaLA mANasone sparzanathI thAya che.

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adhyAtmatattvAlaka. [ sAtamuMutpanna thayeluM hovAthI, paraMtu atyAre zAbdabodharUpa na hovAthI ( zrutanizcita) maMtijJAna kahevAya, zrutajJAna kahevAya nahi. uparanI hakIkatathI e jANuM zakAya che ke zrutajJAna matijJAnapUrvaka ja hoya che, kemake zabdanuM zravaNa, akSaranuM avalokana, hastAdi-ceSTAonuM darzana athavA sparzana thayA pachIja saMketajJAnadvArA zAdha thAya che; ane ethIja zAbdadhanI pUrve zabdadiviSayaka, trAdIndriyajanita, avagrahAdi niyamena hoya che. A mATe zrutajJAnanI pUrve matijJAnane avayaMbhAva che. A saghaLA uparathI matijJAna ane zrutajJAnanuM pArthakya spaSTa rIte samajI zakAya che.* matijJAna ane zrutajJAna parokSa pramANa che. manasahita cakSu Adi pAMce kathiI je rUpa, rasa AdinuM jJAna thAya che, arthAta cakSuthI rUpa jovAya che, jIbhathI rasa grahaNa karAya che, nAkathI ganja levAya che, tvacAthI sparza karAya che ane kAnathI zabda zravaNa karAya che, e badhAM vastutaH parokSa che; kAraNa ke te anyadvArA utpanna thanArAM che. jema anumAna pramANa anyadvArA ( hetudarzanAdhidvArA) utpanna thatuM hovAthI parela che, tema AtmAthI pRthabhUta, aeva AtmAthI para evI IndriyothI utpanna thanArAM rUpa-rasAdijJAno paNa parokSaja siddha thAya che. Ama hovA chatAM paNa vyavahAradaSTie te pratyakSa kahI zakAya che. be jJAna joyAM. tyAra pachI avadhijJAna Ave che. A jJAnanA saMkhyAtIta bheda che. A jJAnanuM svarUpa ahIM eTaluM ja samajavuM basa che ke A jJAnavALo dUra dUranA rUpI padArthone spaSTa joI zake che. jema A - 4 bhagavAna jinabhadramaNikSamAzramaNa-"marUmo vaiva su"e. vAkayathI zrutajJAnane matijJAnano bhedaja batAve che. bhagavAna siddhasenadivAkara-ra "vaivighauMma = dhiruM " e kalekathI tyAM sudhI kahe che ke zrutajJAna matijJAnathI atirikta nathI. zAstromAM te bene je bhedellekha karavAmAM Avyo che, te gabalIva yAyane AzrIne samaja. 1 vizeSAvazyakabhASya, gAthA 86 mI. 2 siddhasenadivAkarakRta dvatrizAtrizikA. 768

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prakaraNa.]. SPIRITUAL LIGHT. paNe ApaNI hAmenI vastune pratyakSa joI zakIe chIe, tema A jJAnavALo, tenA avadhijJAnanI jeTalI avadhi hoya, teTalI hadamAMnA rUpI padArthone pratyakSa joI zake che. avadhijJAnanI hada eka prakAranI che nahi, ke jethI te batAvI zakAya. eja mATe avadhijJAnanA ananta bhedo kahyA che. utkRSTa avadhijJAna sarva lekanA rUpI padArthone pratyakSa kare che. evuM mana:paryAyajJAna manavALA prANionAM mananAM parivartanane pratyakSa jonArUM che. amuka mANasa manamAM zuM ciMtavI rahyo che, te manaHparyAyajJAnavALo suspaSTa joI zake che. ahIM eTaluM dhyAnamAM rAkhavuM ke mana:paryAyajJAnavALo phakta manarUpe pariNamelAM dravyoneja pratyakSa jue che. adhyavasAyAtmaka bhAvamanane te pratyakSa joI zake nahi; kemake te jJAnarUpa hovAthI amUrta che ane amUrta vastu kevalajJAna sivAya pratyakSa thaI zake ja nahi. e mATe manarUpe pariNamelAM dravyane suspaSTa pratyakSa jonAra mana:paryAyajJAnI cintanIya vastune pratyakSa joI zakatA nathI, kintu anumAnathI jANe che. aeva mana:paryAyajJAnanuM lakSaNa - mane mAtra sAkSAAri' e prakAre ghaDavAmAM AvyuM che. manaH paryAyajJAnanA be bhede che -Rjumati ane vipulamati. A baMnemAM be bAbatothI pharaka che-vizuddhithI ane patananA abhAvathI. prathama bheda karatAM bIjo bheda atizuddha che ane prathama bhedane pAta paNa thAya che, jyAre bIjo bheda apatipAtI che.* avadhijJAna ane mana:paryAyajJAna e bane jJAna rUpI padArthone viSaya karanArAM che. mana:paryAyajJAnanA viSayakSetra karatAM avadhijJAnanuM viSayakSetra moTuM che. AthI avadhijJAnanA asaMkhya-ananta bhedamAM mana:paryAyajJAnane zAmila karI zakAya che, ema bhagavAna siddhasena divAkara nizcayadvAtrizikAmAM + jaNAve che. + A lekathI - "prArthanA-pratighAtAbhyAM ceSTante dvIndriyAdayaH / manaHparyAyavijJAnaM yuktaM teSu na cAnyathA " // 750

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adhyAtmatatvAka. [ sAtamuMpAMcamuM 1kevalajJAna sakalalakA kaprakAzaka che. A jJAnanA ane byudayathI AtmA sarvajJa bane che-paramAtmA-paramezvara bane che. pAMca jJAne joyAM. pAchaLanAM traNa jJAna vAstavika-pAramArthika pratyakSa che. temAM chelluM sakala-saMpUrNa pratyakSa che ane tenI pUrvenAM be vikalaapUrNa pratyakSa che. zarUAtanAM cAra jJAna jJAnAvaraNanA kSayopazamathI prakaTa 1 jJAnAvaraNanA vilayathI jema jJAnane AvirbhAva thAya che, tema darzanAvaraNanA vilayathI darzanane AvirbhAva thAya che. jJAna ane darzanamAM vadhu pharaka nathI. darzana paNa jJAna ja che. vastumAtra sAmAnya ane vizeSa ema baMne svarUpavALI hovAthI sAmAnyAkAragrAhi jJAnane darzana evuM judu nAma ApavAmAM AvyuM che. A darzana darzanAvaraNa karmane vilayanuM phaLa che. chAne (apUrNajJAnIone ) jJAnanI pUrve darzana hoyaja che. arthAta jJAna niyamena darzanapUrvaka hoya che. paraMtu kevalajJAnIne prathama kSaNe jJAna (kevalajJAna) ane dvitIya kSaNe darzana (kevaladarzana ) no upayoga rahe che. A saMbaMdhamAM pUjyapAdenA matabheda jovAya che. kevalajJAnIne pUrva kSaNamAM kevalajJAna ane uttarakSaNamAM kevaladarzana, ema kramazaH upayoga hovAnI mAnyatA bhagavAna jinabhakigaNi kSamAzramaNanI che; eka ja kSaNamAM eka ja samayamAM yugapata eka sAthe e baMne upayoga kevalIne rahe che, ema bhagavAna malavAdInuM kahevuM che; ane je kevalajJAna teja kevaladarzana, arthAt e baMne eka ja che, evo siddhAnta bhagavAna siddhasenadivAkarane che. na nandIsatranI vRtti vagere aneka sthaLe kevalajJAna-kevaladarzananA yugapabhAvane siddhAnta siddhasenadivAkarane che, ema je kahevAmAM AvyuM che, tenuM kAraNa eTaluM ja che ke sammati-prakaraNamAM kevalajJAnakevaladarzananA kramikavAdane ayukta TharAvavA mATe siddhasena divAkare prathamataH yugapavAdane hAthamAM lIdhuM che. paraMtu temane e khAsa aMgata siddhAnta nathI. yuga5dvAdanA siddhAntathI kramikavAdane nirasta karyA pachI, teo "kevalajJAna-kevaladarzana ekaja che" e potAnA siddhAntane samarthana karavAne prAraMbha kare che. ' A viSaya sammati-prakaraNa tathA yazevijApAdhyAyakata jJAnabindu" mAM carcA che. 760

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prakaraNa ] SPIRITUAL LIGHT. thanArAM che. aeva te "kSAyopathamika kahevAya che. chelluM jJAna jJAnAvaraNanA samULa kSayathI utpanna thAya che, jethI te "kSAyika' kahevAya che. kSapazama eTale kSaya-upazama, ema sAdo artha dareka samajI zake tema che, paNa e viSe lagAra gaMbhIratAthI vicAra karavo joIze. kSapazamamAM kSaya ane upazama e be zabdo che. agni upara pANI nAMkhI agnine olavavI, e kSaya samajavo; ane agni upara dhULa ke rAkha nAMkhavI e upazama samaja. A pramANe, kSaya ane upazamanI sAdhAraNa rIte samajutI apAya che. paraMtu kSayopazama e kSaya ane upazama e baMnethI bhinna trIjo prakAra che. karmane vizrvasa e kSaya, karmanI bhasmacchanAgnivata je sthiti te upazama ane kSaya tathA upazamane sahayoga te kSepaNama. karmanA ATha prakAro joI gayA chIe. temAM jJAnAvaraNa, darzanAvaraNa, mehanIya ane antarAya e cAra karmo +ghAtI kahevAya che, ane bAkInAM adhAtI. temAM mehanIyakarmano ja upazama ane cAra ghAti karmoneja kSapazama samajavo; arthAta mehanIya vinA anya karmane upazama heta nathI ane cAra ghAtI karmo vinA anya kSayopazama hetuM nathI. uparyukta cAra ghAti karmonA avAntara prakAre ahIM jevA paDaze. jJAnAvaraNanA pAMca prakAra-matijJAnAvaraNa, zratajJAnAvaraNa, avadhi jJAnAvaraNa, mana:paryAyajJAnAvaraNa ane kevalajJAnAvaraNuM. darzanAvaraNanA nava prakAra-cakSurdarzanAvaraNa, acakSurdarzanAvaraNu, avadhidarzanAvaraNa, kevaladarzanAvaraNa ane pAMca jAtanI nidrA, mohanIyakarmanA 28 prakAro + AtmAnA kevalajJAnAdi mULa guNane haNanAra hovAthI ghAtI kahevAya che. 1 pAMca jJAne joI gayA chIe, tenAM AvaraNe paNa pAMca hoyaja. 2 jJAna-darzanane paNa viveka TUMkamAM joI lIdho che. jJAnanI pUrve - darzanane niyama hovAthI athavA jJAna-darzanane kramabhAvi niyama hovAthI jJAnanI jema darzananA paNa bhedo hovA nyAyasiddha che. 3 je nidrAmAMthI tarata jagAya, te nidrA, muzkelIthI jagAya te nidrAnidrA, beThAM beThAM yA ubhAM UbhAM uMdhAya te pracalA, cAlatAM 761

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adhyAtmatattvAlaka, [ sAtamuMmithyAtvamehanIya, samyakatvamehanIya ane mizramehanIya e darzanamohanIyanA traNa, tathA soLa kaSAya ane nava nekaSAya e cAritramohanIyanA pacIza. antarAyanA pAMca-dAnAntarAya, lAbhAnarAya, bhegAntarAya, upabhogAntarAya ane varyAntarAya. A pramANe ghAtikarmanA 47 bhede thayA. temAM kevalajJAnAvaraNa, kevaladarzanAvaraNa, anantAnubaMdhI cAra apratyAkhyAnAvaraNa cAra, pratyAkhyAnAvaraNa cAra, mithyAtva ane pAMca nidrA ema vIza prakRtio sarvaghAti-ane bAkInI samyakatvamehanIya ane mizramehanIya e bene javaI-pacIza prakRtio dezaghAti samajavI. je prakRtio pitAnA virodhI AtmaguNane sarvathA haNe, te sarva ghAti ane ekadeze haNe, te dezaghAtI kahevAya. jema vAdaLAMmAM sapaDAyelA sUryane jaLahaLato prakAza paNa vAdaLAMmAMthI jhAMkho nikaLe che, ane teja jhAMkhA prakAza, aneka chidravALo paDado lagAvelA gharamAM vadhAre jhAMkho paDe che, tema kevalajJAnAvaraNathI AchIdita thayela kevalajJAnAlokanI prabhA kevalajJAnAvaraNamAMthI paNa jhAMkhI jhAMkhI avazya bahAra nikaLe che, paraMtu tenA upara paNa paDadA che, ethI, arthAta aneka chidravALA paDadA jevAM matijJAnAvaraNa Adi AvaraNamAMthI pasAra thatI te jhAMkhI prabhA bahuja jhAMkhI paDI jAya che. A bahu jhAMkhI prabhA eja ApaNuM lekenuM (chadmasthAnuM) jJAna che. A jJAna kSAyopathamika" che, arthAta te kSapazamathI prakaTa thanAruM che. A uparathI samajI zakAya che ke kevalajJAnAvaraNa jJAna-guNane mULamAMthI dabAvanAra hovAthI sarvaghAti che ane matijJAnAvaraNAdijJAnanA eka dezaneudhAya te pracalApracalA ane divase ciMtavela kAmane je atighara nidrAmAM karavAmAM Ave te sthAnaddhi. 1 samyakatva upara bIjA prakaraNanA 45 mA lekanI vyAkhyAmAM Apela lekhathI darzanamohanIyanA traNa bhedo vidita thaI gayA che. * 2 caturtha prakaraNanA 9 mA zleka uparanI vyAkhyAmAMthI kaSAyanA bheda saMbadhI jANItuM thaI gayuM che. 3 dAnAdikamAM vinabhUta karma antarAya karma che, e vAta paNa prathama prakaraNanA cAdamA lekanI vyAkhyAmAM AvI gai che. ' 4 A bene ravataMtra baMdha paData nahi hovAthI gaNanA karI nathI, 762

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prakaraNa 1. SPIRITUAL LIGHT. kevalajJAnAvaraNamAMthI nikaLelI jhAMkhI prabhAne ochAdita karanAra hovAthI dezavAti che. AvI rIte sarvatra samajI levuM. jevA prakArane adhyavasAya hoya che, tevA prakArane rasa karmanA aNuomAM baMdhAya che. duSTAnta tarIke jema keIe eka vAsaNamAM eka zera karIyAtuM nAMkhI temAM cAra zera pANI reDI tene, eka zera pANI bAkI rahyuM tyAM sudhI ukALyuM tyAre temAM je rasanuM satva baMdhAyuM, tene cauThANuo rasa, bazera pANI bAkI rahetAM traNa ThANIo, traNa zera pANI bAkI rahetAM duThANIo ane cAra zeramAMthI kaMI paNa pANI ochuM na thatAM, kerIyAtAnI je svAbhAvika kaDavAza che, tene ekaThANI rasa kahevAya che. A daSTAnta pramANe karmanA aNuomAM paNa je rasabaMdhAya che, te nAnA prakArano hoya che keAI cauThANI, koI trIThANI, koI duThANIo ane koI ekaThANIe. Ama rasabheda baMdhAvAmAM kAraNa adhyavasAyanI vicitratA che. sarva dhAti prakRtione game te rasa ( cauThANIo, cAhe trikaNIo yA duThANIo hoya, ekaThANIo hoyaja nahi ) sarvaghAtija hoya che. AthI sarvaghAti prakRtione rasaspardhaka ( rasane ja ) atyaMta gADha, atyaMta cikaNo have e svAbhAvika ja che. dezaghAti prakRtionA rasaspardhaka ( rasasamUha ) paNa cauThANIyA, viThANIyA, duThANuyA ane ekaThANIyA hoya che. dezaghAtinA caThANIyA ane trikoNIyA rasaspardhaka sarvaghAti ja hoya che, beThANIyAmAM keTalAka sarvAti ane keTalAka dezaghAti hoya che ane ekaThANIyA rasa dezaghAti ja hoya che. sarvadhAti, dezadhAti karmonA sarvaghAti rasane nibaLa banAvyA bAda udayamAM AvatA te rasane kSaya ane udayamAM aprApta te rasanuM vidhvaMbhana (upazama) karavuM, tenuM nAma "kSapazama' che. udAharaNa tarIke avadhijJAnAvaraNane je sarvaghAti yA dezadyAti rasa avadhijJAnane aTakAvanAra che, tene atinirbaLa banAvI devAthI je prabhA jhagamagatI bahAra Ave che, te avadhijJAnane kSapazama , athavA avadhijJAna pragaTayuM samajavuM. kSayapazama dezavAti prakRtio uparAMta keTalIka sarvaghAti prakRtione paNa thAya che. jevI ke-mithyAtve, anantAnubadhI vagere. vizeSa eTaluM dhyAnamAM rAkhavuM ke-sarvadhAtI prakRtione 768

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adhyAtmatAleka [ sAtamuMvipAkedaya rahete kSapazama hoya nahi, jyAre dezaghAtI prakRtine vipAkedaya rahete paNa kSayapazama hoya che. kAraNa e che ke dezadyAti prakRtinA sarva dhAti rasanI peThe sarvaghAti prakRtine sarvaghAti rasa dezaghAtipaNe pariNamata nathI. sAmarthyayoga vibhajatisaMnyAsarUpaH smRta eSa yogo *dharmastathA yoga iti dvidhaa'sau| tatrA''dimaH syAt kSapakAvalisthe zailezyavasthAvati ca dvitiiyH||10|| This Yoga is also known as Sanyasayoga. It is of two kinds as Dharmasanyasa and Yogasanyasa. One who has already reached the stage of kshapakasbreni (the eradicative route ) can practise Dharmasanyasa and one on the Shaileshi ( rocklike firmness ) stage is fit for the second. ( 10 ) sAmaththaganA vibhAga "A vegane saMnyAsagapaNa kahevAmAM Ave che. AnA be bheda. paDe che- dharmasaMnyAsa" ane "yogasaMnyAsa'. "dharmasaMnyAsa' paramArthataH "kSapakazreNa" upara AvelAone heya che, jyAre "gasaMnyAsa zelezI avasthAvALAne (codamAM guNasthAnavALAne ) hoya che."--10 | bhAvArtha. dharmasaMnyAsa eTale dharmone saMnyAsa, arthAta dharmona parityAga. kyA dharmone tyAga? AtmAnA khAsa dharmone nahi, paNa pudgala dravyothI saMbandha rAkhatA evA ( kSAyopathamika ) dharmone tyAga. A dharmasaMnyAsayoga kSapakazreNI upara vartatA mahAtmAne hoya che. yogasaMnyAsa" eTale mana-vacana-zarIranA vyApArane pUrNa nirodha. A gasaMnyAsa cadamAM guNasthAne-zailezI avasthAmAM hoya che. cadamA guNasthAnane zailezI" evuM nAma ApavAmAM AvyuM che. * * dharmasaMnyAsaH, yogasaMnyAsaH / + "zI'-nyUH saMvara, tA "rAH"--vAmI rADa, tA lavasthA UlTezI arthAta-zIla" eTale saMpUrNa saMvara, tene "Iza eTale svAmI, te zaleza, tenI avasthA te zelezI'. 764

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maraNa ] SexHITUAL LIGHT. yogasaMnyAsasya ayogArthatve'pi yogazabdArthatAM sAdhayati asAvayogo'pi manovaco'GgavyApArarodhAt sklpkaa| avAdi muktyA saha yojanena yogo bhavAmbhonivirodha essH||1 The second Yoga, i. e. Sanyasayoga, is also in the absence of Yoga (from one point of view ), because in this state all functions of mind, speech and body are stopped in every way. It is called Yoga because it leads on to the state of absolute freedom. This Yoga is an embankment protecting against the ocean of worldliness. ( 11 ) . yogasaMnyAsane yoga zI rIte kahe?-- " e saMnyAsa yogaavasthA che, kemake te avasthAmAM, manavacana zarIranA tamAma vyApAra sarvathA nirUddha thaI gayelA hoya che. Ama chatAM te muktinI sAthe joDI denAra hovAthI ga-avasthA ' che. * A yuga saMsArarUpa mahAsAgarano taTa che."- 11 vAraMvAra kADhaH uiM varAti?-- asuM ca yogaM samupAjaganvAn prApnoti mokSaM kSaNamAtra eva / sarvajJabhAvAvasare'vaziSTakarmANi hanti kSaNato yadeSaH // 12 // One, adept in this Yoga attains to absolute freedom even in a moment. The karmic forces remaining after ( which remain at the time of attainment of the state of Omniscience) are completely destroyed in a moment under this Yoga. (12) ga' zabda "pu dhAtuthI baneluM che. te dhAtune artha-jevuM thAya che. A antima vega muktinI sAthe taeNata joDI denAra che, e mATe te barAbara " ga ra che. 76

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adhyAtmadails. [ sAta :gisaMnyAsayoga upara ArUDha thayelo zuM kare che?-- e mane prApta thayele kSaNavAramAM mokSane prApta kare che; kemake kevalajJAnanI prApti vakhate je karmo naSTa thavAM bAkI rahyAM hoya che, te avaziSTa tamAma kamene e yoganI aMdara kSaNavAramAM kSINa kare che."--12 yogAvirbhUtaM mokSaM nirUpayatianena yogena vikarmakIsan mukto bhavet tatkSaNamastadehaH / muktizca ketyeva gabhIraprazne jainendramArge ga samAdhireSaH // 13 // UrdhvaM yathA lAbuphalaM sameti lepe'payAte salilAzayastham / Urdha tathA gacchati sarvakarmalepapaNAzAt parizuddha AtmA // 14 // ayaM svabhAvo'yupagantumarho yadUrdhvamAtmeti vikarmakatve / Urdhva pragacchannavatiSThate'sau kSaNena lokAgrapade parAtmA // 15 // tato'dha AyAti na gauravasyA'bhAvAd nacAgre'pyanupagrahatvAt / nacAsti tiryaggAtesampayoktA lokAgra eva sthitirasya yuktA // 16 // By means of this Yoga one becoming free from all karmic forces at the same time loses his body and gets absolute freedom. The important question what absolute freedom consists in is solved above according to the Jain tenets. ( 13 ) As the pumpkin ground ( which stands firm in water) floats high in the water when the dirt with which it is besmeared is cleared off, so the highly purified soul goes up when plastering of moral impurity of all karmic forces is destroyed ( 14 ) * It is the nature of the soul to go up when it is free from all karmic forces. The ascending supreme 766

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prakaraNa ] SPIRITUAL LIT. spirit at once reaches and abides in the topmost part of Loka. (15) Thus the superior spirit does not descend from this plain owing to the absence of heaviness or weight, It does not ascend higher for the want of auxiliary motion. It does not progress forward in an oblique direction without being assisted by initial velocity, consequently its proper abode is at the top of the phenomenal world. (16) gathI Avirbhata thato ekSa- " A yoga vaDe sakala karmothI rahita thayo thako AtmA takSaNaMta zarIrathI mukta thaI mukta bane che. "mukita " zuM che ? e gaMbhIra prazna upara jenazAstranI dRSTie A samAdhAna che-jema pANImAM rahelI mATInA lepavALI tuMbaDI, tenI upara saghaLo mela nikaLI javAthI ekadama pANI upara AvI jAya che, tema AtmA upara saghaLo karmarUpa mela dUra thavAthI parizuddha banela AmAM svataH svabhAvataH Urdhvagati kare che, upara jAya che. AvA prakArane AtmAno svabhAva paNa mAnavo joIe che, te sarvakarmarahita thatAMnI sAthe U gamana kare che. Urdhvagamana kare te parama Atama kSaNavAramAM lekanA agrabhAge avasthita thAya che. tyAMthI te nIce na AvI zake, kemake temAM gurUtvazakti nathI, tyAMthI uce paNa (alakamAM ) na jaI zake, kemake tyAMthI AgaLa gati karavAmAM upakAraka kAI ( dharmAstikAya ) padArtha nathI, tirachI gatimAM paNa te mUkAI zakatA nathI, kAraNa ke tevo preraka koI nathI, e mATe lekanA agrabhAga uparaja mukta AtmAnI avara sthiti yukta che. "--13, 14, 15, 16. * * vAMce, prathama prakaraNanA cAdamA lekanI vyAkhyAmAM AkAza pArthanuM vivecana, tyAM A hakIkata spaSTa karI samajAvI che. . 787

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* adhyAtmatavAlAka, ( sAtamu kyAkhyA mukta avasthAmAM sarva kameCnI upAdhi chUTI javAne lIdhe zarIra, dandriya ane mananA sathA abhAva thavAthI je anirvAsthya sukhamukta AtmAe anubhave che, te sukhanI AgaLa samagra trilokIne - AnaMda bindamAtra che. ghaNAonI AvI thatI zaMkA sabhaLAya che ke-mekSamAM zarIra nathI, vADI, lADI, gADI nathI, to tyAM sukha zuM hAi zake ? parantu khUba dhyAnamAM rAkhavuM joie ke zarIra, sukhanI sAthe du:khanu paNa sAdhana che. mAla-miSTAnna uDAvavAmAM je majA paDe che, tenuM kAraNa mAtra. bhUkhanI pIDA che. A vAta pratyakSa bee chIe ke peTa bharAi gayeluM hAya che, tyAre amRtasamAna bhojana paNa gamatuM nathI, TADhanI pIDA dUra karavA je vastro paheravAmAM Ave che, teja vastrA, garmInA satApa vakhate paheravAM gamatAM nathI. bahu khesavAvALAne cAlavAnuM mana thAya che ane bahu cAlavAvALAne besavAnuM-ArAma levAnuM mana thAya che. kAmabhoga, zarUAtamAM jevA anukUla bhAse che, antamAM teveAja prAtakUla lAge che. A badhI saMsAranI sthiti zuM sukhaya che ? kadApi nahi. je sukhanAM sAdhane samajAya che, te, mAtra du:khane zamAvavA sivAya kai navuM sukha utpanna karanAra nathI. pAkeluM gumaDuM jyAre phUTI jAya che, tyAre 'hA...za ' karIne je sukha anubhavAya che, te sukha yathArthamAM satya che? nahi. mAtra te vedanAnI zAnti che. jo te sukha sAcu' hrAya, te jete gumaDu thayuM nathI, tene te sukhAhvAda kAM na thAya ?. ' uparanI hakIkatamAM eTaluM vizeSa umerIne yAda rAkhavu' joe viSayasevanathI duHkhanI zAnti je anubhavAya che, te paNa kSaNika ane pariNAme visa che. je svAsthya meLavavA mATe khAvuM, pIvu', haravuM, pharavu' vagere saMsAravattI jIvA kare che, te svAsthya karatAM anantagaNuM svAsthya siddha - tmAone karmakSayathI svataH prApta che. A hakIkata uparathI * mukta AtmA emAM ananta sukha hAvAnuM ApaNuM hRdaya kabUla kare che. jene khujalI AvatI heAya, teneja khaNavAmAM phAMika Ananda bhAse che, khIjAMne te tarapha rUci zAnI hoya? e pramANe jeone mAMhanI 768

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thu; ] SPIRITUAL CLIC. vAMsamAe lAgelI haiya che, teneja mehanI ceSTA majAnI lAge che, kintu bIjAne ( siddha AtmAone ) te majAnI lAge ja zAnI ?. saMsAranA mAhamaya vilAsa, kharekhara khujalInA jevA zarUAtamAM kAMIka Ananda upajAvanAra ane pAchaLathI mahAn du:khanA anubhava karAvanAra che. mAharUpI khujalI, ethI dUra bhAgI gai che, evA mukta paramAtmA Ane, nila AtmajgyAtimAMthI sphuratA svAbhAvika je Ananda che, teja kharekhara paramArtha sukha che. AvA padma sukhI paramAtmAne mATe zuM, buddha, siddha, niraMjana, paramajyaMti, paramabrahma vagere nAmeA zAstramAM ApyAM che.' mokSanI prApti, manuSyazarIradvArAja thAya che, devatAe paNuM devagati mAMthI mukti pAmI zakatA nathI. ; * > ' bhavya ' ane ' abhavya ' evA prakAranA jIve. jainazAstrakAra mATe, che. meAkSane game tyAre paNa meLavI zakanArA jIvA ' bhavya ' kahevAya che, jyAre ' abhavya ' jIvAne muktinI prApti kadApi hAi zakatI nathI. bhavya ke abhavya kAinA banAvyA banatA nathI, kintu e bhavyatva-abhayyatva, jIvane svAbhAvika pariNAma che. jema, maganI aMdara kAraDu bhaga hAya che, ane bIjA maga pAkI jAya paNa, te kArDa maga pAkatA nathI, te rIte abhanya kAraDu maganA jevA che. enI sasAra-sthiti pAkatI nathI. .. savAla ubhA thai zake tema che ke-bhavyatva ane abhavyatvanuM lakSaNa zu ?. AnA samAdhAnamAM zAstrakArA eTalu ja jaNAve che ke " jenA manamAM ema zaMkA thAya ke huM. bhavya heAiza ke abhavya ! " tathA jete huM bhavya hAu tA sArU ! '-evI rIte bhavya heAvA tarapha rUci haiAya ane abhavyatAnI 395nA utpanna thavAnIja sAthe kheda utpanna thave hAya, te prANI bhaya che; kAraNa ke AvI cintA alabhyanA mananAM upajeja nahi.+ ahIM eka AzakAne avakAza maLe che. te e che ke je vastunI utpatti thAya che, te vastunA nAza thAya che. e akATya niyama pramANe + jIe pravacanasArAdhdhAranA 214 mA dAramAM. AcArAMga sUtranI vRttimAM paNa maya.mavyAmadhyazAyA amAnata " e vAkyathI abhayane bhavyAbhaththaranI zAnA asabhava batAvyA che. 7:69

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- adhyAtmatattvAka. sAtamuM mokSa paNa utpanna thatuM hovAthI tene paNa aMta Avo joIe, ane aeva mekSa zAzvata ghaTI zake nahi. AnA samAdhAnamAM dhyAna ApavA jevuM che ke-mekSa ke utpanna thanArI vastu nathI. mAtra karmathI alaga thavuM, e ja AtmAne mokSa che. AthI AtmAmAM koI navIna vastune utpAda thatuM nathI ke jethI tene aMta AvavAnI kalpanA ubhI thaI zake. jema vAdaLAM khasI javAthI jaLahaLate sUrya prakAzamAna thAya che, tema karmanAM AvaraNo khasI javAthI AtmAnA sakaLa guNe prakAzamAna thAya che. bIjA zabdomAM sakalaguNayukta AtmA prakAzamAna thAya che. AnuM nAmaja mekSa che. kahe, AmAM zuM utpanna thayuM . | sarvathA nirmaLa thayela AtmAne puna; karmane sambandha thatuM nathI, e hakIkta trIjA prakaraNanA bIjA nI vyAkhyAmAM joI lIdhI che. anya vidvAne paNa kahe che ke - " kSIrAt samuddhRta tvAjyaM na punaH kSIratAM vrajet / ___ pRthakRtastu karmabhyo nAtmA syAt karmavAn punaH " // " yathA nItA rasendreNa dhAtavaH zAtakumbhatAm / / punarAvRttaye na syustadvadAtmA'pi yoginAm " // arthAta - dUdhamAMthI kADheluM ghI jema pharIne kSIra nathI banI jatuM, tema karmothI alaga thayela AtmA punaH karmavAnuM banatuM nathI. rasavaDe karIne suvarNa banelI dhAtuo punaH suvarNa maTIne pUrva sthitimAM jema nathI. AvatI, tema gione mukata banela AtmA punaH karmabaddha banatA nathI. saMsArane saMbandha, karma saMbaMdhane AdhIna che, ane karmane saMbandha, rAgadveSanI cikAzane AdhIna che. jeo atyaMta nirmala thayA chesarvathA nirlepa thayA che, teone rAgadveSAdinI cikAza heyaja zAnI ? ane atae karma saMbandha havAnI kalpanA paNa zI ? ane ethI ja saMsAramAM pharI ghasaDAvAnI vAta ja zI ?. . A sthaLe eka evo prazna ubho thAya che ke AtmAnI sAthe karmane saMga jyAre anAdi che, te anAdi karmane nAza kema 770

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mAraNa ] SPIRITUAL LIGHT. thavo joIe ? kAraNa ke anAdi vastune nAza thato nathI, ema taka zAstrionuM kahevuM che, ane vizvamAM paNa ema anubhavAya che. A praznanA samAdhAnamAM e dhyAnamAM rAkhavuM joIe ke AtmAnI sAthe navAM navAM karmo baMdhAtAM jAya che ane jUnAM jUnAM kharI paDe che. AvI sthitimAM koI paNa amuka karmavyakti AtmAnI sAthe anAdi-saMyukta nathI, kintu jAdA jUdA karmanA saMyogano pravAha anAdikAlathI vaheto Ave che, e sahaja samajI zakAya che. dhyAnamAM rAkhavuM joIe ke AtmA ane AkAzanA saMganI jema je saMyoga anAdi hoya che, te anAdi saMgine nAza kadApi hoI zake nahi, paraMtu e sivAyanA bAkInA saga te Akhare tUTI jAya che. AtmAnI sAthe dareka karmavyaktine saMga AdimAna che; atae kaI karma vyakita, AtmAnI sAthe sthAyI saMyukata rahetI nathI, te pachI zukaladhyAnanA pratApe sarvakane samUla kSaya tha emAM aghaTita zuM che? e sivAya, saMsAranA manuSyo tarapha daSTi karatAM spaSTa jaNAI Ave che ke-ghaNA mANasenA rAga-dveSa adhika pramANamAM hoya che, jyAre keTalAkanA rAga-deSa ochA pramANamAM hoya che. AvI rItanI. rAga-dveSanI vadhaghaTa hetu vagara ghaTI zake nahi, e sahaja samajI zakAya che; ane ethI mAnI zakAya che ke vadhaghaTavALI cIja, je hetuthI ghaTatI hoya, te hetunI pUrI sAmagrI maLyethI tene nAza thAya che. jemake, piSa mahInAnI prabala TADha bAlasUryane maMda maMda tApathI ghaTatI chatI vadhu tApa paDeyethI bilakula uDI jAya che. tyAre vadhaghaTavALA rAga-dveSa de je kAraNathI ochI thAya che, te kAraNa, saMpUrNarUpamAM yadi siddha thAya, te tethI. te samUla naSTa thAya, emAM vAMdhA jevuM zuM che? rAga-dveSane ghaTADe zubha bhAvanAonA satata pravAhathI thAya che ane e ja zubha bhAvanAo jyAre vadhAre majabUta thAya che, ane dhyAnanA svarUpamAM AtmA jyAre nizcala bane che, tyAre rAga-dveSane saMpUrNa kSaya thAya che; ane ethI ja kevalajJAnane prAdurbhAva thAya che, kemake rAga-dveSano kSaya thayethI jJAnAvaraNa darzanAvaraNa ane aMtarAya e traNe karmono kSaya thaI jAya che. Akho 1 jyAM jyAM karmane anAdi kahevAmAM AvyuM che, tyAM tyAM jatA jAdA karmanA saMgano pravAha anAdi samajo. . . . . * 77

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adhyAtmatatvAka. sAtamura saMsArarUpa mahela, mAtra beja thAMbhalA upara TakI rahyo che, ane te rAga tathA dveSa che. mehanIya karmanuM sarvasva rAga ane dveSa che. tAla vRkSanA vira upara seya bhAMkI devAthI jema AkhuM tAla vRkSa sukAI jAya che, te pramANe sarva karmonuM mULa je rAga-dveSa, tenA upara prahAra karavAthI tene ucheda karavAthI AkhuM karmavRkSa sukAI jAya che-nAza pAmI jAya che. - pUrve jaI gayA chIe tema muktinA be bheda pADI zakAya che-jIvana mukti ane paramukti. zarIrAvacchinna kevalajJAna e jIvanmuktinuM lakSaNa che. zarIradhArI kevalIo jIvanmukata che. sarva kamene ya thatAM je azarIrI-siddha avasthA prApta thAya che, te paramukita che. kevalajJAna prApta thayuM ke AtmA paramAtmA banI gayAja; kAraNa ke kAcava siddhAtmAo ane zarIradhArI kevalajJAnIonA kevalajJAnamAM paramANu jeTalo paNa pharaka hete nathI, e baMnenuM kevalajJAna bilakula sarakhuM hoya che. AtmasvarUpanuM sarvasva kevalajJAna prApta thatAM AtmAne paramAtmA thavAmAM kaMI bAkI rahetI nathI. kevalajJAnanI prApti vakhate naSTa thavAM rahI gayelAM aghAti" karmo kevelIne je pariNAma batAve che, te akiMcikara che. ethI AtmasvarUpane kaMI lAgatuM vaLagatuM nathI. astu. kevalajJAnanA saMbandhamAM ghaNAne zaMkA rahyA kare che ke " evuM te jJAna koIne hetuM haze kharuM ke je akhaMDa brahmAMDanA--sakala lekAlekanA traNe kAlanA tamAma padArtho upara prakAza pADe ? " paraMtu emAM kazuM zaMkA karavA jevuM nathI. jJAnanI mAtrA manuSyamAM eka bIjA karatAM adhikAdhika dekhavAmAM Ave che. A zuM sUcave che ? eja ke je AvaraNa thoDuM ghaNuM khasavAthI jJAna, adhika Adhaka prakAzamAM Ave che, te AvaraNa, agara bilakula khasI jAya, te saMpUrNa jJAnane prakAza thAya. A hakIkatane eka dRSTAntathI joIe ke-nAnI moTI vastuomAM je paheLAI, eka bIjAthI ghaNI ghaNI jovAmAM Ave che, te pahoLAI vadhatI vadhatI AkAzamAM vizrAnita le che, arthAta vadhatI jatI pahoLAIne ata AkAzamAM Ave che. AkAzathI AgaLa pahoLAIne prakaSa nathI, saMpUrNa pahoLAI AkAzamAM AvI gaI che. A dRSTAnta pramANe jJAnanI mAtrA paNa vadhatI vadhatI koi purUSavizeSamAM vizrAma lIdhelI hovI joIe, ema nyAyathI siddha thAya che. jJAnane vadhatA jatA prakane jenI aMdara 772

Page #927
maraNuM. ] SPIRITUAL LIGHT. aMta Ave che, jenAthI AgaLa jJAnanI mAtrAne vadhavAnuM aTakI gayuM che, evA-sampUrNa jJAnanI vizrAntine meLavanAra je purUSa che, teja sajJa che, saMdarzI che; ane tenuM je jJAna te kevalajJAna che. .. 6 " 6 . prAcIna darzanazAstrA meAkSane mArga batAvavA mATe lakhAyalAM che; ema e zAstra jovAthI mAlUma paDe che. muni akSapAda ( gaitama ) peAtAnA nyAyanlRzanamAM prathama sUtranI aMdaraja ' pramANa prameya vagere seALa padArthAMnA tattvajJAnathI muktinI prApti batAve che. RSi kaNAda vaizeSika dana'mAM dravya, ' guNa ' vagere sAta pArthInA tattvajJAnathI muktinA lAbha jaNAve che. ema dareka darzanakArAnuM lakSya muktinI tarapheNamAMja che. jo ke muktinA upAye dareka darzInazAstramAM judI judI rIte maLe che, paNa zuddha dRSTie vicAratAM badhAenu tAtparya eka sarakhuMja mAlUma paDe che. ane te eja tAtparya che ke samyagnAnapUrvaka samyak kriyA; arthAt zuddha khedha ane zuddha cAritra e baMnene sahayega eja mukitane asAdhAraNa upAya che. huM nathI samajatA ke muktinA upAyanI Ama vyAkhyA karavAmAM kAIne paNa vAMdhA rahetA hAya. C mukitanA upAyanI jema muktinA svarUpamAM paNa vidvAnAnI bhinna bhinna vAkyatA jovAya che; parantu temAMthI paNa zuddha eka tAtpa zodhI zakAya che. duHkharahita ane svAsthyapUrNa evI zuddha nirmaLa sthitine : mukti ' kahevAmAM kAi paNa vidvAn aruci batAvI zake tema nathI, alabata keTalAka vidvAnA mukti-avasthAmAM jJAna mAnatA nathI; paraMtu vicAravuM joie ke nAna ( kevalajJAna ) e dareka AtmAnuM svAbhAvika svarUpa che. sarva AtmA jJasvabhAvavALA che. AvI sthiti hAvA chatAM paNa sarva viSayeAnA sAkSAtkAra soMsAravI AtmAne je thatA nathI, tenuM kAraNu eja che ke te kevalajJAna pratibandhakathI ( AvaraNathI ) khAyalu che. agnine jema uSNusvabhAva che, tema AtmAnA jJasvabhAva che. chatAM paNa pratibandhakanA samavadhAnamAM jema agni dAha karI zakatI nathI, tema pratibandhakanA saMsarganA kAraNuthI AtmA sarvAM paTTA773 98

Page #928
adhyAtmatavAlaka [ sAtamuM ne sAkSAtkAra karI zakatuM nathI. + jyAre Ama hakIkata che, te pachI AtmAnuM svAbhAvika svarUpa je jJAna, tene abhAva muktimAM kema hoI muktiprAptAn varNayati*mahezvarAste paramezvarAste svayambhuvaste puruSottamAse / pitAmahAste parameSThinaste tathAgatAste sugatAH zivAste // 17 // These high souls are Maheshvaras, Parameshvaras, Svayambhus, Purushottamas, Pitamahas, Parmeshthis, Tathagatas, Sugatas and Shivas. ( 17 ) mukita pAmelAone varNave che- sarva karmothI mukta thayelA mahezvara che, paramezvara che, + ahIM agninuM udAharaNa eTalAja pUratuM samajavAnuM che kejema agninuM lakSaNa uSNatA athavA dAhasvabhAvatA che, tema AtmAnuM lakSaNa jJAna che. ATalAja aMzamAM A udAharaNa che. ataeva-"agni jema dUravartI vastune bALI zakatI nathI, tema AtmAne dUravartI padArthane sAkSAtkAra na the joIe. vaLI agnithI jemAM keTalAka evA padArtho baLatA nathI, tema AtmAthI paNa keTalAka padArtho jJAta naja thavA joIe -enI zaMkA karavAne anna avakAza rahetuM nathI. * A hakIkata prathama prakaraNanA 15 mA lekanA vivaraNamAM 72 mA pRSThanI nIce noTamAM spaSTa karI batAvI che. ___ * mahAnta IzvarA mheshvraaH| paramA IzvagaH paramezvarAH / svayaM samRddhA bhavantati svayambhuvaH / puruSeSUtama': puruSottamAH |vishuddhyoginH pitRsamAnatvAd asmAkaM pitara, teSAmapi pitRtulyA IzvarA asmAkaM pitAmahA bhavanti / athavA pitAmahA nAma pUrA: gharame (2) titi vaNinaH 1 "tathA tathAivAra (Arca) jJA yeSAM te tathAgatAH / 'su' zebhanaM jJAnaM yeSAM te sugatAH / zivaM kalyANamasti eSu pati zivAH | 1 maheTA Izvara te mahezvara. 2 parama Izvara te paramezvara. 774

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prakaraNa ] SHRITUAL GET. svayaMbhU che, puttama che, pitAmaha che, parameSThI" che, "tathAgata che, saMgata che ane ziva che. "--17 kAjolANanA- sAIro he bahubhAgadheyAH ! stAd vo manovAriruhasya hNsH| yahi panthA avadhAraNIyazcaitanyazaktimAtAvananyaH // 18 // O highly prosperous, let this divine Lord be seated as a swan on your lobus-like heart. Keep this constantly before your mind that this course and 20 other leads to the development of spiritual Powers. ( 18 ) sAmAnyataH izvaranI upAsanA - "he mahAbhAgyazALIo ! te Izvara tamArA hRdayarUpa kamaLane haMsa bane. athavA te kamaLane vikasita karavAmAM sUrya bane. yAda rAkhavuM joIe ke Aja mArga ( IzvarabAna ) caitanyazaktine vikasvara karavAmAM asAdhAraNa kAraNa che. "--18 jene Izvarane syAdvAdadaSTie kevI rIte jue che, tene mATe A eka zloka basa che- " parabrahmAkAraM sakalajagadAkArarahitaM ___ sarUpaM nIrUpaM saguNamaguNaM nirvibhu-vibhum / vibhinnaM sambhinaM vigatamUnasaM sAdhumanasaM purANaM navyaM cAdhihRdayamadhIzaM praNidhe " // .. bhAvArtha e che ke-izvara sAkAra che ane nirAkAra, rUpI che ane arUpI, saguNa che ane aguNa, vibhu che ane avibhu, bhinna che ane 1 pUrNamahadayasaMpanna. 2 puSamAM uttama. 3 pUnA paNa pUjya. 4 prakama sthAna upara sthita. pa yathArthatAnavAna ka utkRSTajJAnavAna 7 kalyANasaMpanna athavA kalyANukArI,

Page #930
- adhyAtmatattvAke [ sAtamuMmilita, manarahita che ane manasvI, purANuM che ane navIna, AvA Izvarane hRdayamAM dhyAvuM chuM. mukti janAra paramAtmA, jevA zArIrika AsanamAM ahIM pRthvIpIThapara mRtyu pAmyA hoya, tevA AsananA svarUpamAM temano AtmA mukitamAM upasthita thAya che. A dRSTie Izvara " sAkAra " che ane koI paNa prakAranuM rUpa ke mUtatA nahi hovAthI te " nirAkAra " che. jJAnAdi guNanA svarUpane AzrIne rUpI che ane mUrta ( pagalika ) rUpane AzrIne te arUpI che. ananta jJAna, darzana, Ananda vagere guNothI te " guNI " che ane satva, raja, tama guNonA atyantAbhAvathI " aguNI " che. jJAnathI * vibhu " che ane AtmapradezathI " avibhu ' che. jagatathI nirALA hovAthI " bhinna " che ane kAkAzamAM ananta jIvo ane pudgale sAthe saMsargavAna hovAthI " milita" che. vicArarUpa mana na hovAthI "amanaska" che ane zuddha AtmagirUpa bhAvamana hovAthI "manasvI" che * " prathama siddha keNu thayo ? " ene pate nahi hovAthI samuccayathI siddha bhagavAna " purANa" che ane vyaktinI apekSAe dareka bhagavAna " navIna" ( sAdi ) che. - "syAdvAda' dRSTie IzvaranuM svarUpa joyuM " syAdvAda" e jena darzanane aTala siddhAnta che. e siddhAnta bahuja viratRta ane gaMbhIra che, chatAM TUMkamAM te ahIM joI ja jarUra che. syAdvAda, vastune judA judA daSTibinduthI avalokana karavuM ke kathana karavuM, e "syAdvAda" ne artha che. eka ja vastumAM amuka amuka apekSAe judA judA dharmone svIkAra karo, ene syAdvAda kahevAmAM Ave che. jevI ka kevalajJAnI athavA siddha bhagavAnanA zuddha Atmopayogane mana mAnavAmAM kazo vAMdho nathI. juo " zAstravArtAsamuccaya " uparanI yazovijayakRta " syAdvAdakalpalatA ' vRttinA 339 mA patranA prathama pRSThamAM manavAra the vaDhino dAna ? * * * * jIvo payogarUpabhAvamanaHsadbhAvAd ayogino . dhyAnam " / 776.

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-prakaraNuM, ] SPIRITUAL LIGHT. rIte ekaja purUSamAM pitA, putra, kAkeA, bhatrIjo, mAmA, bhANeja vagere vyavahAra mAnavAmAM Ave che, tevI rIte eka ja vastumAM-spaSTIkaraNu mATe eka vizeSa vastune uThAvIne kahIe tA-ekaja TamAM nityatva ane anityatva vagere virUddharUpe bhAsatA dharmAM apekSAdaSTie svIkAra karavA, e syAdadada na che. . . ekaja purUSa, peAtAnA pitAnI apekSAe putra ane peAtAnAM putranI apekSAe pita, temaja peAtAnA bhatrIjA ane bhANejanI apekSAe kAkA ane mAmeA, vaLI peAtAnA kAkA ane mAmAnI apekSAe bhatrIjo ane bhANeja bane che; ane e rIte ekaja vyaktimAM paraspara virUddha dekhAtI bAbatAne paNa jUdI jUdI dRSTie mAnavAmAM darekane anubhava taiyAra che, tema, nityatva ane anityatva vagere viddharUpe manAtA dharmAMte paNa eka ja ghaTamAM jUdI jUdI apekSAe kema na mAnI zakAya ?. : " " e pehelAM jANavuM joie ke ' ghaTa 'zI vastu che ?. ekaja mATImAMthI ghaDA, kuM vagere aneka pAtrA khate che, e badhAene suvidita che. ghaDA phADI teja mATIthI banAvela kuMDAne kAi dhaDA kaheze nahi. kema ?, mATI teA enI e che?, parantu nahi, AkAra badalAye hAvAthI te dhaDA kahevAyaja nahi. A uparathI siddha thAya che ke dhaDe ' e mATInA amuka AkAravizeSa che. parantu e dhyAnamAM rAkhavuM ke te AkAravizeSa, mATIthI taddana jAEA nathI. te te AkAramAM pheravAyalI mATIja jyAre DeA ' huM'' vagere nAmeAthI vyavahata thAya che, teA pachI dhaDAnA AkAra ane mATIne taddana jUdI kema mAnI zakAya ?. A uparathI e khullu' jAhera thAya che ke * dhaDA' ne AkAra ane mATI e ane ghaDAnuM svarUpa che. have e ubhaya svarUpamAM vinAzI svarUpa karyuM che ane dhruva svarUpa kayuM che, e vicArI laie- dhaDAnA AkAra ' e te vinAzI che, e pratyakSa joie chIe, eTale dhaDAnuM eka svarUpa te-je dhaDAnA AkAravizeSa che, te-vinAzI yu. have dhaDAnuM khIjuM svarUpa je mATI che, te vinAzI nathI, kAraNa mATInA te te AkArA-pariNAmA badalAyA kare che, paNa mATI teA enI eja rahe che, e ApaNane anubhavasiddha che. ' upara kahyA pramANe dhaDAnuM eka vinAzI ane eka dhruva, ema ubhaya 777

Page #932
adhyAtmatattvAlAka. [ sAtamuM svarUpa joyu. e uparathI ema mAnavuM sahaja prApta thAya che dhruvinAzI rUpathI dhaDA anitya che ane dhruvarUpathI ghaDA nitya che. AvI rIte eka ja vastumAM nitya ane anityapaNAnI mAnyatAnA siddhAntane ' syAdvAda kahevAmAM AvyuM che. " syAdvAdanuM kSetra, upara batAvela nitya ane anitya e meja khAkhatemAM paryApta thatuM nathI. sattva + ane asattva vagere khIjA' paNa virUddharUpe jAtAM joDalAM yAdrAdamAM Ave che. ekaja dhRDha vastu AMkhothI pratyakSa dekhAya che, ethI ene ' sat ' hAvAmAM pUchavAnuMja nathI, parantu ene amuka dRSTie ' asat' paNuM mAnavuM nyAyaprApta jaNAya che. . dareka vastu, je sat kahevAya che, te kene laine ? e khAsa vicAraNIya che. rUpa, rasa, AkAra vagere peAtAnA guNAthI-peAtAnAja dharmAMzI dareka vastu ' sat hAi zake che. khIjAnA guNAthI kAi vastu sat' hAi zakatI nathI. haMmezAM, je bApa hAya che, te pAtAnA putrathI; khIjAnA putrathI Apa banI zakAtuM nathI. bIjA zabdomAM A dRSTAntane skruTa karI kahIe teA peAtAnA putrathI je bApa kahevAya che, teja pArakA chekarAthI khApa kahevAtA nathI; A pramANe svaputrathI thatA pitA, jema bIjAnA putrathI apitA che, tema potAnA guNAthI-pAtAnA svarUpathI je padArtha sat' che, teja paTTA khIjAnA dharmeauthI--khIjAmAM rahelA guNAthI khIjAnA svarUpathI ' sat' hAi zake nahi. ' sat ' na hAi zake, tyAre sutarAM ' asat' che, e svataH siddha thAya che. 6 ' upara kahyA pramANe jUdI jUdI apekSAe 'sat ' te ' asat kahevAmAM vicArazIla vidvAnane vAMdhA jaNAtA nathI.' sat ' te paNa 'sat' paNAne je niSedha karavAmAM Ave che, te upara kahyA pramANe potAmAM nahi rahelI vizeSa dharmAMnI sattAnI apekSAe. lekhana ke vakatRtva zakti nahi dharAvanAra ema kahI zake che ke " huM lekhaka tarIke nathI athavA huM pote vaktArUpe nathI A zabdaprayAgAmAM ' hu kahevu ane sAthe 'nathI ' kahevu, e vyAjakhI che, kAraNa ke 'huM' te 'sat chatAM mArAmAM lekhana ke vaktRtva zakti nahi hAvAthI te zakti rUpe . re ,, + astitva ane nAstitva. 778

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SPIRITUAL AT. nathI' ema darekathI samajI zakAya che. A pramANe sarvatra anusandhAnuM karavAthI eka vyaktimAM, sarva ane asattvane syAdvAda barAbara hadayamAM utarI zake tema che. kaMIka vizeSa spaSTa karavAnI khAtara syAdvAda tarapha vadhu dRSTipAta | sarva padArtho utpatti, nAza ane sthiti e traNe dharmovALA che. daSTAna tarIke eka senAnI kaMThI laIe. senAnI kaMThI bhAMgIne dara banAvyuM, tyAre kaMThIne nAza thayA ane dero utpanna thaye, e ApaNe suspaSTa joIe chIe. kaMThI bhAMgIne te tamAma suvarNanI banAvela dare, taddana-sarvathA navIja vastu utpanna thaI, ema kahI zakAya nahi. derAne taddana navIna utpanna thayele tyAre ja mAnI zakAya ke kaMThInI kaI paNa vastu te dorAmAM AvI na hoya. paraMtu jyAre kaMThInuM tamAma suvarNa derAmAM AvI gayuM che, mAtra kaThIne AkAraja badalAya che, te pachI derAne sarvathA navIna utpanna thayela manAya nahi, AvIja rIte kaThIne paNa sarvathA naSTa thavAnuM hoI zake nahi, e mAnavuM joIe. kaMDIne sarvathA nAza tyAre ja mAnI zakAya ke, yadi kaMThInI koI paNa cIja nAzathI bacI na hoya. paraMtu jyAre kaMThInuM tamAma suvarNa jemanuM tema derAmAM utaryuM che, te pachI kaMThIne sarvathA naSTa thayelI kema mAnI zakAya? A hakIktathI e vAta sArI peThe dhyAnamAM utare che kekeDIne nAza, kaMThInI AkRtine nAza thaye, eTalA pUratuM che. ane dezarAnI utpatti, derAne AkAra utpanna thaye, eTalA pUratI che, jyAre e kaMThI ane dorAnuM suvarNa te ekaja che, kaMThI ane dore e ekaja suvarNanA AkArabhede sivAya bIjuM kazuM nathI. . A uparathI joI zakyA chIe ke kaMThIne bhAMgI banAvela derAmAM kaMDIrUpe nAza, derAnA AkAre utpatti tathA suvarNanI sthitie utpAda, nAza ane sthiti ( dhRvatva ) e traNe dharmo barAbara rahyA che. AvI rIte ghaDAne keDI banAvela kuMDAnuM udAharaNa paNa ahIM maraNamAM laI levuM. ghara jyAre paDI jAya che, tyAre te dhara je vastuothI baneluM * " sAcui -tatvArthasava, " umAsvAti vAcaka

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adhyAtmatavAlAka. [ sAtamuMhatu, te sarva vastue taddana vilaya pAmI jatI nathI. te badhA padA sthUlarUpe athavA aNurUpe te avazya jagamAM rahe che. AthI te dharane sathA nAza thayeA tattvaSTie ghaTI zake nahi. kAi paNa sthUla vastu vikharAi jatAM tenA paramANue khIjI vastuonI sAthe maLI, navuM parivartana ubhuM kare che. duniyAnA padArtho duniyAmAMja sthUlarUpe yA sUkSma rUpe itatataH vicaraNa kare che ane ethI navAM navAM rUpAntarAne prAdubhava thAya che. dIvA zAMta thayA, eTale dIvAneA taddana nAza thayA, ema samajavAnuM nathI, dIvAne paramANusamUha barAbara kAyama che, je paramANuMsadhAtathI dIve pragaTayA che, teja paramANusaMdhAta, rUpAntara pAmI javAthI pradIparUpe nahi dekhAtAM aMdhakArarUpeja anubhavAya che. sunI razmithI pANI sukAI gayuM joi, pANIne atyanta abhAva thaye samajave nahi. e pANI game te rUpe paNa barAbara kAyama che. tenA sthUlarUpatA nAza thavAthI sukSma avasthAmAM tenuM ( kAi paNa vastunuM ) darzana na thAya, e banavA joga che. kAi mULa vastu navI utpanna thatI nathI ane kAi mULa vastunA vinAza thatA nathI, e aTala siddhAnta che. dUdhanuM banelu dahIM navuM utpanna thayuM nathI, dUdhaneAja pariNAma dahIM che. dUdha rUpe naSTa thai, dahIM rUpe utpanna thayela padArtha paNa dUdhanI jema gArasa kahevAya che, e saMte mAlUma che. ataeva gArasanA AhAranA tyAga karI kheDela, dUdha-dahIM khAi zake nahi. AthI dUdha ane dahIMmAM gerasarUpe raheluM sAmya barAbara anubhavI zakAya che.1 A pramANe sarvatra samacha rAkhavAnuM che ke mULa tattvA AbAda che ane emAM je anekAneka parivartana thatAM rahe che, arthAt pUrva pariNAmane nAza ane khIjA pariNAmanA prAdurbhAva thatA rahe che, te vinAza ane utpAda che. AthI sarva padArthoM rautpAda, vinAzaM " payovrato na dadhyAtta na payo'tti dadhivrataH / agorasavrato nobhe tasmAd vastu trayAtmakam 1 11 --zAsravAttA~samuccaya, haribhadrasU ri. " utpanna dhimAvena nadaM kuvatA vayaH / gorasatvAt sthiraM jAnan syAdvAdadviT jano'pi kaH ? " // --adhyAtmApaniSad, yazovijayajI. 2 vijJAnazAstra paNa vastune svabhAva jaNAvatAM mULa prakRtine dhruvasthira mAne che ane temAMthI utpanna thatA padArthoM, tenuM rUpAntara-pariNAmAM 780

Page #935
Sport prArA ! SPIRITUAL LIGHT. ane sthiti (dhruva7 ) svabhAvavALA barAbara Thare che. jene utpAda ane vinAza thAya che, tene jainazAstramAM paryAya' kahe che. je mULa vastu sadA sthAyI che, tene "dravya" kahevAmAM Ave che. dravyathI (mULa vastu rUpe) dareka padArtha nitya che ane paryAyathI anitya che. A rIte pratyeka vastune ekAnta nitya nahi, ekAta anitya nahi, kintu nityAnityarUpe mAnavI, enuM nAma "syAdvAda" che.. - A sivAya eka vastu para "asti" "nAsti" nA saMbaMdhamAM upara kahyA pramANe dhyAnamAM rAkhavuM joIe ke ghaTa (dareka padArtha) pitAnA dravya, kSetra, kAla ane bhAvathI sata che ane bIjAnA dravya, kSetra, kAla ane bhAvathI asata che. jevI rIte kAzImAM varSARtumAM utpanna thayela mATIne kALA ghaTa, dravyathI mATIne che, arthAta mRttikArUpa che, paraMtu jalarUpa nathI. kSetrathI banArasane che, paraMtu te sivAya bIjA kSetrane nathI. kAlathI varSARtune che, paraMtu te sivAya bIjI Rtuno nathI. bhAvathI zyAmavarNavALo che, paraMtu zyAma varNa sivAya anyavaNavALo nathI. TUMkamAM pitAnA svarUpathIja dareka vastu "asti" kahI zakAya, bIjAnA svarUpathI nahi, bIjAnA svarUpathI asti na kahevAya, tyAre. arthAta bIjAnA svarUpathI nAsti kahevAya. vaLI syAdvAdanuM eka udAharaNa joIe. vastumAtramAM samAna dharma ane vizeSa dharma rahelA che. so ghaDAomAM "gha" "ghaDo" evI je ekAkAra ( eka sarakhI ) buddhi utpanna thAya che, te eja batAvI Ape che ke tamAma ghaDAomAM sAmAnyadharma-ekarUpatA rahelI che. te sivAya se ghaDAomAMthI pitapotAno ghaDo oLakhI levAya che, e uparathI tamAma ghaDAo eka bIjAthI vizeSatA-bhinnatA-pRthaktAvALA siddha thAya che. A pramANe sAmAnya svarUpa ane vizeSa svarUpa sarva padArthomAM samajavuM. e baMne svarUpa paraspara sApekSa che ane vastuthI alaga nathI. ataH pratyeka vastune sAmAnya vizeyAtmaka samajavI e syAdvAdadarzana che. nara che, ema jaNAve che. A rIte utpAda, vinAza ane dhravyanA jainasiddhAntane vijJAna (Science) barAbara samarthana kare che. 1 "cAdvAda' viSayamAM tArkikAnA tarkavAda atiprabala che. zrImad 81

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- adhyAtmatattvAlaka, ( [ sAtamuMsyAdAdanA saMbaMdhamAM keTalAkanuM ema kahevuM thAya che ke te nizcayavAda nathI, kintu saMzayavAda che. arthAta eka ja vastune nitya samajavI ane anitya paNa samajavI, athavA eka ja vastune sata mAnavI ane asata paNa mAnavI, e saMzayavAda nahi te bIjuM zuM?. parantu A kathana ayukta che, ema vicArakone spaSTa samajAya che. saMzayanA svarUpane yathArtha samajanAra A syAdvAdane saMzayavAda kahevAnuM sAhasa kadApi karI zake nahi. rAtre kALI deraDI para najara paDavAthI "A sarpa che ke deraDI ?" evo sadeha, ghaNI vakhate utpanna thato jovAmAM Ave che. dUrathI jhADanA dUThAne joI "A jhADa che ke koI mANasa ?" e zaka ubho thAya che. AvI rIte saMzayanAM aneka udAharaNe ApaNAthI anubhavAtAM rahe che. A saMzayamAM sarpa ane deraDI athavA vRkSa ane mANasa, e baMne vastuo pikI eka paNa vastu nizcita hotI nathI. amuka eka vastu keAI cokakasarUpe samajavAmAM na Ave, e saMzaya che. saMzayanuM haribhadrasUra" kRta "anekAntajayapatAkA " mAM A viSayane pRDha lakhANathI cacce che. 1 gujarAtanA prasiddha vidvAna che. AnaMdazaMkara dhruve potAnA eka vakhatanA vyAkhyAnamAM svAdAda" siddhAta viSe pitAne abhiprAya darzAvatAM jaNAvyuM hatuM ke"syAdvAdano siddhAnta, aneka siddhAnto ane velekIne teno samanvaya karavA khAtara prakaTa karavAmAM Avyo che. syAdvAda ekIkaraNanuM dRSTibindu amArI hAme upasthita kare che. zaMkarAcArye syAdvAda upara je AkSepa karyo che, te mULa rahasyanI sAthe saMbaMdha rAkhata nathI. e nizcaya che ke vividhadaSTibinduo dvArA nirIkSaNa karyA vagara koI vastu saMpUrNa svarUpe samajavAmAM AvI zake nahi. A mATe syAdvAda upayogI tathA sArthaka che. mahAvIrane siddhAntamAM batAvela syAdvAdane keTalAka saMzayavAda kahe che, e huM nathI mAnato. syAdvAda saMzayavAda nathI, kintu te eka daSTibindu amane meLavI Ape che-vizvanuM kevI rIte ava lekina karavuM joIe, e amane zikhave che." - kAzInA maDDama mahAmahopAdhyAya rAmamizrazAstrIjIe syAdvAdanAM viSayamAM je potAne uMce mata darzAvyuM che, tene mATe teonuM vyAkhyAna sujanasamelana" juo.

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prakaraNa. ] SPIRITUAL LIGHT. . , AvuM svarUpa syAdvAdamAM kAi batAvI zake tema che ?. syAdvAda ekaja vastune jUdI jUdI apekSAe aneka rIte avaleAkavAnuM kathe che, at ekaja vastu amuka apekSAe * asti ' che, e nizcita vAta che ane amuka apekSAe ' nAsti ' che, e paNa nizcita vAta che, ema ja eka vastu amuka dRSTie nityarUpe paNa nizcita che ane amuka dRSTie ani tyarUpe paNa nizcita che. AvI rIte ekaja padArthane, virUddha rIte? bhAsatA ane dhauthI yukta he!vAne je nizcaya karaveza, enuM nAma syAdrAda che. A syAdvAdane sazaya '* kahevA, e prakAzane andhakAra kahevA kharA bara che. .. syAd astyeva ghaTaH syAd nAstyeva ghaTaH ,, tr syAd nitya eva ghaTaH ,, svAd anitya eva ghaTaH 1 vAkAmAM-upara batAvyA pramANuamuka apekSAe dhaTa asaj amuka apekSAe ghaTa anityaja samajavAne che. thAt ' zabdana artha - kadAca ' zAyada' ke evA bIjA saMzayavAcaka zabdathI karavAnA hAyaja nahi, nizcayavAdamAM sa`rAya avALA zabdanuM kAma zuM ?. ghaTane ghaTarUpe samajavu' jeTaluM yathArtha che-nizrvarUpa che, teTaluM ja yathA-nizcayarUpa, baTane amuka amuka dRSTie nitya ane anitya e khate rUpe samajavue che. AthI syAddAdane avyavasthita ke asthira siddhAnta paNu kahI zakAya nahi, e *dRDhatAthI samajI zakAya che. d. cr << "6 "" e sAAdanAM vA yukta " amukara apekSAe dhaTa satna che. che. amuka apekSAe ghaTa nityaja che. che e pramANe nizcayAtmaka artha 66 1 vAstavamAM virUddha nahi 6 syAt * zabdane atha- amuka apekSAe ' thAya che. jIe AgaLa saptabhaMgInuM prakaraNa, * vizALa dRSTithI dazanazAstra jonAra sArI peThe samajI zake che. ke-dareka darzanakArane syAda svIkAravA paDayA che. 1sattva, raja ane tama icchan pradhAnaM sattvAdyairviruddhairgumphitaM guNaiH / sAMkhyaH saMkhyAvatAM mukhyo bananekAntaM pratikSipet ' 783 ', --vItarAgarAtra, hemacandrAcA

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adhyAtmatattvAlAka. huM sAtamu have vastunA pratyekadhama nI aMdara syAdvAdanI vivecanA, jete 'saptabha'gI' kahe che, te joie e paraspara virUddha traNa guNAvALI prakRtine mAnanAra sAMkhyadarzIna, pRthivIne paramANurUpe nitya ane sthUlarUpe anitya mAnanAra tathA dravyatvapRthivIva Adi dharmAMne sAmAnya ane vizeSarUpe svIkAranAra taiyAyika-vaizeSika dana, anekavarNa yukata vastunA anekavA~DakAravALA eka citrajJAnane-jemAM aneka virUddha varNo pratibhAse che-mAnanAra Adyadarzana, pramAtA, pramiti ane prameya AkAravALuM eka jJAna, je te traNe padArthanA pratibhAsarUpa che, tene maMjUra karanAra mImAMsakadana, ane evAja prakArAntarathI bIjAe paNa 1 citramekamanekaM ca rUpaM prAmANikaM vadan / 46 ,, yogo vaizeSiko vApi nAnekAntaM pratikSipet 11 --vItarAgastAtra, hemacandrAcArya, arthAtaAAyikA ane vaizeSikA eka citrarUpa mAne che. aneka ghaNAM jemAM hAya, te citrarUpa kahevAya. Ane ekarUpa kahevuM ane anekarUpa kahevuM, e syAdvAdanI sImA che. 2 vijJAnasyaikamAkAraM nAnA''kArakarambitam / 66 ', icchaMstatha gataH prAjJo nAnekAntaM pratikSipet 11 --vItarAgastotra, hemacandrAcArya, 3 " jAtivyaktatyAtmakaM vastu vadannanubhavocitam / bho vApi murArirvA nAnekAntaM pratikSipet " bhavatuM paramArthena vavuM dha vyavahArataH / rANo brahmavedAntI nAnekAntaM pratikSipet r il (( zru 16 mitraminnArtha nayamezryavekSayA / pratidhiyuvavA svadvAnuM sArvatAntriyam " // 784 --adhyAtmApaniSad yazovijayajI, " jAti ane vyakita e mane rUpe vastune kahenAr bhaTTa ane murAri syAdvAdane tarADI zake niha. "" " AtmAne vyavahArathI madda ane paramAthI aihuM mAnanAra brahmadhAdI syAdvAdane dhikkArI zake nahi. 9

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prakaraNa. ] SPIRITUAL LIGHT. saptabhaMgI. upara joI gayA chIe ke- syAdvAda eka ja vastumAM judI judI apekSAe astitva-nAstitva, nitya-anityatva vagere aneka dharmo hevAnuM kathe che. A uparathI samajI zakAya che ke-vastusvarUpa jevA prakAranuM hoya, tevI rIte tenI vivecanA karavI joIe. vastusvarUpanI jijJAsAvALA keIe prazna karyo ke " ghaDe anitya che ? " A prazna upara samAdhAna karanAra mAtra ema ja kahe ke- ghaDe anityaja che " te e kathana kAM te yathArtha nathI, kAM te adhurUM che, kemake te kathana yadi syAdvAdane arthataH mAna Ape che. chevaTe cArvAkane paNa syAdvAdanI AjJAmAM baMdhAvuM paDayuM che. jemake-pRthvI, jala, teja ane vAyu e cAra to sivAya pAMcamuM tattva cArvAkane maMjUra nathI, ethI e cAra tatvothI prAdurbhata thatuM caitanya, te cAra tattvothI alaga te cArvAkathI mAnI zakAya nahi. agara citanyane pRthivyAdipratyekatatvarUpa mAne, te paNa ghaTAdi padArthone cetana banavAne doSa cArvAkanI dRSTithI bahAra nathI, atae cArvAkanuM kahevuM ema che, agara cArvAke ema kahevuM joIe kecaitanya, pRthivyAdhianekatasvarUpa che. AvI rIte eka caitanyane aneka vasturUpa-anekatavAtmaka mAnavuM e syAdvAdanI mudrA che. jUdA jUdA nayanI vivakSAthI bhinna bhinna arthane pratipAdana karanAra veda-sarva tannAne mAnanIya evA syAdvAdane vakhoDI zake nahIM." 1 AvI rIte mAnavAthI paNa AtmAnI garaja saratI nathI, e dhyAnamAM rAkhavuM. e viSe AtmasiddhinA grantho jevA. syAdvAdanA saMbaM dhamAM cArvAkanI sammati levI ke nahi, te viSe hemacandrAcArya vItarAgatetramAM A pramANe kathe che- " sammatirvimatipi cArvAkasya na mRzyate / paralokA''tmamokSaSu yasya muhyati zemuSI " // arthAta -syAdvAdanA saMbadhamAM cArvAka, ke jenI buddhi paraloka, -AtmA ane mokSamAM mUDha banI che, tenI sammati ke vimati ( pasaMdagI ke nApasaMdagI ) jovAnI jarUra nathI. 730.

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- adhyAtmatattvAleka: * sAtamuMsapUrgadaSTinA vicAranA pariNAme kahevAyuM hoya, te te yathArtha nathI, kAraNa ke ghaDo (koI paNa vastu ) sapUrNa dRSTie vicAratAM anitya hovAnI sAthe nitya paNa kare che. kadAcita te kathana amuka daSTie kahe vAyuM hoya, te te vAkayamAM " te kathana amuka dRSTie che " ema sUcana karanAra koI zabda mUka joIe che. e vagara te javAba adhure kahI zakAya che. A uparathI samajanAra samajI zake che ke-vastuno koIpaNa dharma batAva hoya, te evI rIte batAvavo joIe ke tenA pratipakSa dharmanI te vastumAMthI beThaka uDI javA na pAme, arthAta koIpaNa vastune nitya batAvatAM e kAI zabda mUka joIe ke jethI te vastumAM rahelA anityatva dharmane abhAva sUcita thavA pAme nahi, temaja koIpaNa vistune anitya batAvavAmAM evo zabda joDavo joIe ke jethI te vastumAM rahelA niyatve dharmanuM temAM na hovAnuM sUcita thAya nahi. A zabda saMskRta bhASAmAM "cA" che. "sthA" zabdano artha-" amuka apekSAe " evo thAya che. "rAta" zabda, athavA tenA arthavALosaMskRtabhASAne 'yaMcit zabda, kAM to " amuka apekSAe " e vAkya joDIne "cAnitya ga ghara: _"amuka apekSAe ghaTa anityaja che " ema vivecana karavAmAM, ghaTamAM amuka anya apekSAe rahelA nityatva dharmane bAdha pahoMce nahi. A uparathI vastusvarUpane anusaratA kevA zabdaprayogo karavA joIe, e khyAlamAM rAkhavAnuM prApta thAya che. jainazAstrakAre vastunA pratyeka dharmanA vidhAna ane niSedhane lagatA zabdaprayoge sAta prakAre hovAnuM darzAve che. udAharaNa tarIke dhaTI ne laIe, ane enA "anitya" dhama tarapha dRSTipAta karIe- prathama zabdapraga-"ghaTa anitya che, e cokkasa che, paraMtu amuka apekSAe." A vAkyathI, ghaTamAM amuka daSTie anityadharmanuM mukhyatvena vidhAna thAya che. 1 e rIte "astitva' vagere dharmomAM paNa samajI levuM. | * 2 "cAt zabda ke tenA arthavALo bIjo zabda joDayA vagara paNa vicanavyavahAra thato jovAya che. paraMtu vyutpanna purUSane sarvatra anekAntadaSTinuM anusandhAna rahyA kare che. - 788.

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prakaraNa ]. SPIRITUAL LIGHT. dvitIya zabdaprayoga-"ghaTa anityadharmarahita che, arthAta nitya che, e nakkI vAta che, paraMtu amuka apekSAe." A bIjA vAkyathI, ghaTamAM amuka apekSAe anityadharmane mukhyatvena niSedha karavAmAM Ave che. - tRtIya zabdaprayoga-keIe pUchayuM ke-"ghaTa anitya ane nitya e baMne dharmavALe che ?" te e praznanA samAdhAnamAM " hA, ghaTa amuka apekSAo, mukhyatve karI cokakasa anitya ane nitya che" ema je kahevuM, e trIje vacanaprakAra che. A vAkyathI mukhyatvena anityadharmanuM vidhAna ane tene niSedha, e baMne kramazaH karavAmAM Ave che. : caturtha zabdaprayoga-" ghaTa keI apekSAe avaktavya che." trIjA vAkyamAM kahyA pramANe ghaTane anitya ane nitya, ema baMne rIte kramaza: batAvI zakAya che, paraMtu krama vagara-yugapata ( eka sAthe ) Tane anitya ane nitya kahevo hoya, te tene mATe "anitya" "nitya" ke bIjo koI zabda kAma lAgatuM na hovAthI jainazAstrakAre tene "avaktavya zabdathI vyavahAramAM mUke che. vAta barAbara che. ghaTa jema anitya rUpe anubhavAya che, tema nitya rUpe paNa anubhavAya che. ethI ghaTe kevaLa anityarUpe karato nathI, temaja kevala nityarUpe ghaTato nathI, kintu nityAnityarUpa vilakSaNajAtivALe kare che. AvI hAlatamAM ghaTane yathArtharUpe-nitya ane anitya e baMne rUpe-kramathI nahi, kintu eka sAtha-batAvavo hoya to zAstrakAre kahe che ke, evI rIte batAvavAmAM koI zabda che ja nahi.' aeva ghaTa avakatavya che. - cAra vacanaprakAre joI gayA, temAM mULa te zarUAtanA be ja che. pAchaLanA be vacanaprakAre, zarUAtanA be vacanaprakAranA sAgathI uddabhavelA che. " kathaMcita-amuka apekSAe ghaTa anitya ja che " " kathaMcita-amuka 1 kaI paNa zabda eka sAthe anitya-nitya dharmone mukhyatvene pratipAdana karI zake tema nathI. tevI rIte pratipAdana karavAmAM zabdanI zakti nathI. nityAnitya" samAsavAya paNa kramathIja nitya-anitya dharmone pratipAdana kare che, eka sAthe nahi. tadurita huM savArtha mati " arthAta " g va pa rachannamevA. vadhayAta " A nyAyathI " eka zabda ekavAra, ekaja dharmane-ekaja dharmathI yukta 7

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adhyAtmatattvAlaka [ sAtamuM apekSAe ghaTa nityaja che " e be zarUAtanAM vAka je artha batAve che, teja arthane kamathI trIje vacanaprakAra darzAve che, ane te ja arthane krama vagara yugapata -ekasAthe batAvanAra cothuM vAkya che. A cothA vAkya upara manana karatAM e samajI zakAya che ke ghaTa keI apekSAe avaktavya paNa che, arthAta keI apekSAe gharamAM avaktavyatva dharma paNa raheze. che; parantu ekAnta rIte ghaTane avaktavya mAnavo na joIe. ema mAnavA jatAM, amuka apekSAe ghaTa anitya rUpe athavA amuka apekSAe ghaTa nityarUpe je anubhavAya che, temAM Apatti AvI paDaze. atae uparanA cAre vacanaprayoga "skAra" zabdathI yukta, arthata kathaMcita, eTale amuka apekSAe samajavA. A cAra vacanaprakAre uparathI bIjA traNa vacanaprayogo upajAvI zakAya che paMcama vacanaprakAra- amuka apekSAe ghaTa anitya hovAnI sAthe avaktavya che." SaSTha vacanaprakAra- amuka apekSAe ghaTa nitya hovAnI sAthe avakatavya che." saptama vacanaprakAra-" amuka apekSAe ghaTa anitya ane nitya hovAnI sAthe avakatavya che." arthane bodhana kare che " evo artha prApta thAya che. ane ethI e samajavAnuM che ke-sUrya ane candra e baMnene vAcaka puSpadaMta zabda ( evA aneka arthavALA bIjA paNa zabdo) sUrya ane candrane kramathIja bedhana kare che, eka sAthe nahi. A uparathI, koI navo saMketazabada ghaDIne enAthI yadi anitya-nitya dharmone mukhyapaNe eka sAthe bedhana karavAne manoratha karavAmAM Ave, to te paNa banI zake tema nathI. ahIM e dhyAnamAM rahe ke eka sAthe mukhyapaNe nahi kahI zakAtA evA nitya-anityatva dharmo "avaktavya" zabdathI kathana karAtA nathI, kintu te dharmo mukhyapaNe eka sAthe kahI zakatA na hovAne lIdhe vastumAM avaktavya" nAmane dharma prApta thAya che, ke je "avakatavyatva dharmanuM avakatavya zabdathI kathana karAya che. 788

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prakaraNa ! SPIRITUAL LIGHT. * sAmAnyataH ghaTane anitya, nitya ane avakatavya e traNa rIte joI gayA chIe. emAMthI, keI apekSAe ghaTane anitya hevAnI sAthe avakatavya rUpe, keI apekSAe ghaTane nitya hovAnI sAthe avakta vya tarIke ane koI apekSAe ghaTano kramazaH mukhyapaNe anitya tathA nitya hovAnI sAthe avaktavyarUpe vacanavyavahAra thavo, e susaMbhavita che. A traNa vacana prakArene uparanA cAra vacanaprakAra sAthe meLavatAM sAta vacanaprakAre thAya che. A sAta vacanaprakArane jaine "saptabhaMgI" kahe che. "lata" eTale sAta, "maMA" eTale vacanaprakAra, arthAta sAte vacanaprakArono samUha, e "saptabhaMgI' kahevAya che. A sAte vacanaprayogo jUdI jUdI apekSAo- jUdI jUdI daSTie samajavA. koI paNa vacanaprakAra ekAntadaSTie mAnavAno che ja nahi. eka vacanaprakArane ekAntadaSTie mAnatAM bIjA vacana prakAre asatya Thare, e dekhItI vAta che.' - A saptabhaMgI (sAta vacanaprege) be vibhAgamAM vaheMcAya che- . . " sarvatrA'yaM dhvanividhipratiSedhAbhyAM svArthamabhidadhAnaH saptabhaMgImanugacchati " / " ekatra vastuni ekaikadharmaparyunuyogavazAd avirodhena vyastayoH samastayozca vidhi-niSedhayoH kalpanayA syAtkArAGkitaH saptadhA vAkprayogaH sptbhNgii"| " syAdastyeva sarvam iti vidhikalpanayA prathamo bhaMgaH " / " syAdnAstyeva sarvam, iti niSedhakalpanayA dvitIyaH / " sya astyeva, syAd nAstyeva iti kramato vidhiniSedhakalpanayA tRtiiyH"| " syAd avaktavyameva, iti yugapadvidhiniSedhakalpanayA caturthaH " / " syAdastyeva syAdavaktavyameva, iti vidhikalpanayA yugapad vidhiniSedha. spanacA 2 miH " | " syAd nAstyeva syAdavaktavyameva, iti niSedhakalpanayA yugapad vidhiniSedharanA ghara " | " syAdastyeva, syAdU nAstyeva syAdavaktavyameva, iti kramato vidhiniSedhakalpanayA yugapad vidhiniSedhakalpanayA ca saptamaH " / - pramANunayatattvAkAlaMkAra" "vAdi devasUri." 100 789

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adhyAtmatattvAleka [ sAtamuMekane "sakalAdeza" kahevAmAM Ave che, jyAre bIjI saptabhaMgI "vikalAdeza" che. "amuka apekSAe ghaTa anitya ja che" e vAkyathI anitya dharmanI sAthe rahetA ghaTanA bIjA tamAma dharmone bodhana karavAnuM kAma sakalAdeza" nuM che. "sakala' eTale tamAma dharmone, "Adeza" eTale kathana karanAra, e " sakalAdeza " che. ene " pramANuvAkya " kahevAmAM AvyuM che, kemake pramANa, vastunA tamAma dharmone viSaya karanAruM hoya che. amuka apekSAe ghaTa anitya ja che, e vAkyathI ghaTanA mAtra anitya dharmane batAvavAnuM kAma "vikalAdeza" nuM che. "vikala" eTale apUrNa arthAta amuka vastudharmane, "adeza " eTale kathana karanAra e vikalAdeza" che. vikalAdezane "nayavAkya " mAnavAmAM AvyuM che. "naya' e pramANuno aMza che. "pramANu sapUrNa vastune grahaNa kare che, jyAre "naya" temAMnA aMzane grahaNa kare che. e dareka samajI zake che ke-zabda yA vAkyanuM kAma arthane baMdha karAvavAnuM hoya che. vastunuM saMpUrNa prakAre je jJAna, te pramANa ane te jJAnane prakAzamAM mUkanArUM je vAkya, te " pramANavAya" kahevAya che. vastunA amuka aMzanuM je jJAna te naya, ane te amuka aMzanA jJAnane prakAzamAM mUkanArUM je vAkya, te "nayavAkya' kahevAya che. A pramANavAkaryo ane nayavAkyone sAta vibhAgamAM vaheMcavAM, e "saptabhaMgI " che.* have "nayAnuM bahu TUMkamAM digdarzana karI laIe - naya, eka ja vastu paratve jUdI jUdI dRSTie utpanna thatA jUdA jUdA yathArtha abhiprAyo "naya" kahevAmAM Ave che. ekaja manuSyane judI jUdI apekSAe kAke, mAmo, bhatrIjo, bhANeja, bhAI, putra, pitA, sasarA ane jamAI tarIke je mAnavAmAM Ave che, te "naya" sivAya bIjuM * A viSaya atyanta gahana che. khUba vistAravALe che. "saptabhItaraMgiNI' nAmanA jainatarkagranthamAM A viSayanuM pratipAdana karavAmAM AvyuM che. "sammatiprakaraNa vagere jainanyAyazAstramAM A viSayane uMDANathI carcavAmAM Avyo che. 790

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prakaraNa.] SPIRITUAL LIGHT. kazuM nathI. vastumAM eka dharma nathI, e ApaNe joI gayA chIe. aneka dharmavALI vastumAM amuka dharmane lagate je abhiprAya baMdhAya che, tene jainazAse "naya" saMjJA Ape che. vastumAM jeTalA dhama che, te badhAne lagatA jeTalA abhiprAye, teTalA "nA" kahevAya che. - ekaja ghaTa vastu, mULa dravya-mATInI apekSAe vinAzI nathI; arthAta nitya che, kintu ghaTanA AkArarUpa pariNAmadaSTie barAbara vinAzI che; ema jUdI jUdI daSTie ghaTane nitya mAnavo ane vinAzI mAna, e baMne no che. AtmA nitya che, ema sahu kAI mAne che, ane vAta paNa barAbara che, kemake tene nAza thato nathI; paraMtu tenuM parivartana vicitrarUpe thatuM rahe che, e bavAnA anubhavamAM utarI zake evI hakIkata che; kemake AtmA keI vakhate pazu avasthAmAM hoya che, jyAre koI samaye manuSya avasthAmAM mUkAya che, vaLI kaI avasare devagatino bhoktA bane che, punaH kayAreka naraka Adi durgatiomAM jaIne paDe che. A keTaluM badhuM pariva na? ekaja AtmAnA saMbaMdhamAM A kevI vilakSaNa avasthAo ? A zuM sUcave che? kharekhara AtmAnI parivartanazIlatA. ekaja zarIranA parivartananI sAthe paNa AtmA parivartananI ghaTamALamAM pharato samajI zakAya che. AvI sthitImAM AtmAne sarvathA-ekAntataH nitya mAnI zakAya nahi, atae AtmAne ekAntanitya nahi, ekAntaanitya nahi, kintu nityAnitya mAnavAnuM prApta thAya che. AvI hAlatamAM je daSTie AtmA nitya che te, ane je daSTie AtmA anitya che te baMne daSTie na kahevAya che. zarIrathI AtmA jUda che, e vAta suspaSTa ane niHsaMdeha che; paraMtu emAM eTaluM dhyAnamAM rahevuM joIe ke-dahIMmAM jema mAkhaNa vyApIne raheluM che, tema zarIramAM AtmA vyApIne rahyo che. A uparathI ghaTa ane temAM rahelA lADunI jema, zarIra ane AtmA jUdA siddha thatA nathI, e khulluM jaNAya che; ane ethI ja zarIranA koI paNa bhAgamAM kAMIka ceTa lAge ke turata ja AtmAne vedanA thavA lAge che. zarIra ane AtmAnA AvA gADha atyantagADha saMbadhane laI jainazAstrakAre 191

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adhyAtmatatvAka [ sAtamuMkahe che ke-AtmA zarIrathI vastutaH jamUde hovA chatAM, tene zarIrathI taddana bhinna na mAna joIe, kAraNa ke tema mAnavAmAM, taddana bhinna evAM be manuSyanAM zarIra pikI ekane AghAta lAgavAthI bIjAne jema vedanAne anubhava thato nathI, tema zarIra para AghAta lAgavA chatAM, AtmAne vedanAne anubhava thavo na joIe ! ane thAya che kharo, e AbAla-gopAla pratIta che. A mATe AtamA ane zarIrane kAIka aMze abheda paNa mAnavo ghaTe che, arthAta zarIra ane AtmA e bhinna vastu hoI karIne paNa kathaMcita abhinna paNa kahI zakAya che. A sthitimAM je daSTie AtmA ane zarIra bhinna che, te, ane je daSTie AtmA ane zarIrane abheda che, e baMne dRSTio na kahevAmAM Ave che. je abhiprAya, jJAnathI mokSaprApti batAve che. te "jJAnanaya che. je abhiprAya, kriyAthI mokSasiddhi kaLe che, te " kriyAnaya" che. A baMne abhiprAya na che. je daSTi, vastunI tAtvikasthiti arthAta vastunA mULa svarUpane sparza karanArI che, te "nizcayanaya" ane je dRSTi vastunI bAhya avasthA tarapha lakSa kheMce che, te "vyavahAranaya" che. nizcaya naya ema batAve che ke AtmA (saMsArI jIva ) zuddha-buddha-niraMjana saccidAnaMdamaya che, jyAre vyavahAranaya AtmAne karmabaddha avasthAmAM mehavAna-avidyAvAna batAve che. AvI rItanAM nizcaya-vyavahAranAM aneka udAharaNa che. abhiprAya batAvanAra zabda, vAkya, zAstra ke siddhAnta e badhuM naya' kahI zakIe. upara batAvelA no pita pitAnI maryAdAmAM rahetA mAnanIya che. paraMtu eka bIjAne asatya TharAvavA tatpara thAya, to teo badhA amAnya Thare che. jevI rIte ke- jJAnathI mukita batAvanAra siddhAnta, ane kriyAthI mukita batAvanAra siddhAMta e baMne svapakSanuM maMDana karatAM yadi eka bIjAnA pakSanA khaMDamAM utare, te te tiraskArapAtra che, ema cokhkhI rIte samajI zakAya che. e pramANe ghaTane anitya ane nitya batAvanAra siddhA, tathA AtmA ane zarIrano bheda tathA abheda batA 1 mahAmalina avasthAmAM paNa kAraNa ke AtmA mULarUpe te saccidAndamayaja che. 792

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prakaraNa ] SPIRITUAL LIGHT. nAra siddhAno, yadi eka bIjA para AkSepa karavAmAM utare, te te amAnya Thare che. samajI rAkhavuM joIe ke naya AMzika (arzataH) satya che; ane AMzika satyane saMpUrNatayA satya mAnI zakAya nahi, e dekhItuM che. AtmAne anitya mAnavo, e sarva aMze satya kahevAya nahi. je satya, eTale aMze heya, te satya teTale aMze mAnavuM, eja yukta gaNI zakAya che. vastutaH "na keTalA che ?' e gaNanA thaI zake tema nathI. abhiprAyo ke vacanaprayoga jyAre gaNanAthI bahAra che, te ne tethI jUdA na hovAthI tenI gaNanA heI zake nahi. Ama chatAM mukhyatayA nayanA be bheda batAvyA che-dravyArthika ane paryAyArthika. mULa padArthane " dravya " * kahevAmAM Ave che. jevI rIte ghaTanI mATI. mULa dravyane pariNAma paryAya " kahevAmAM Ave che. mATI athavA kaI paNa mULa padArthane lagato je pheraphAra thAya che, te badho " paryAya ' samaja. "kavyArthika" naya eTale mULa padArtha para lakSya ApanA abhiprAya ane "paryAyArthika" naya eTale paryAyane lakSya karanAre abhiprAya. dravyArthika naya samasta padArthone nitya mAne che. jemake-ghaDe mUladravya-kRttikArUpe nitya che. paryAyArthika naya samasta padArthone anitya mAne che, kemake sarva padArthomAM parivartana thatu rahyA kare che. e anityatva, parivartana thavA pUratuM samajavuM, kAraNa ke samULa nAza ke bilakula apUrva utpAda, kaI vastune che ja nahi. prakArAntarathI nayanA sAta prakAre darzAvyA che-nagama, saMgraha, vyavahAra, jusara, zabda, samabhirUDha ane evadbhuta. nigama nigama" eTale saMkalpa-kalpanA. e kalpanAthI thata vastuvyavahAra nigama " kahevAya che. enA traNa prakAre che-"bhUta naiigama', " bhaviSyanaigama " ane "vartamAnanaigama." thaI gayelI vastune varta * " jAvarA vALanA tAvajayA reva hRti navAcA " | -sammatisUtra," "siddhasena divAkara. 798.

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adhyAtmatattvAle ka.. [ sAtamuM - ,, : mAnarUpe vyavahAra karavA, e ' bhUtanaigama ' che, jevI rIte- teja A dIvAlIne divasa che, ke je divase mahAvIrasvAmI nirvANa pAmyA hatA. A bhUtakALane vartamAnamAM upacAra che. mahAvIranA nirvANune divasa Aje ( AjanA dIvaLInA dIvase ) mAnI levAya che. AvI rIte bhUtakALanA vartamAna tarIke upacAranAM aneka udAharaNA che, thanArI vastune thai kahevI e bhaviSyadbegama ' che. jevI rIte-ceAkhA pUrA dhAyA na hovA chatAM * cokhA radhAi gayA ema kahevuM. cekhA radhAi javA AvyA hAya-cekhAne cUlethI utAravAne kiMcitmAtra vilakha hAya, tyAre cAkhA dhAi gayA kahevAtA vyavahAra jovAya che. athavA ana deva, mukti pAmyA pahelAM mukta thayA, je kahevAya che, te bhaviSyanlRgama che. ceAkhA rAMdhavAne lAkaDAM pANI vagerenI taiyArI karatA manuSyane kAi ' * 9 pUche ke " zuM kare che! ? ' teA, tenA javAbamAM te ema kahe ke- cokhA rAMdhuM chuM. te te " vamAnanegama ' che. kemake cokhA rAMdhavAnI kriyA athavA ceAkhAne radhAvavAnI kriyA, je vattamAnamAM zarU thai nathI, tene va mAnarUpe kathana karavAmAM AvyuM che. A naya. sAmAnya ane vizeSa, je vastunA dharmAM che, tene paraspara alaga ane vastuthI bhinna mAne che. samuccaya karI kathana karavu ' ' > e saMgraha sagraha--sAmAnya prakAre vastuone naya che. jevI rIte * badhA zarIrAmAM eka AtmA che. A kathanathI vastutaH badhA zarIrAmAM eka AtmA siddha thatA nathI. jUdoja che; chatAM badhA AtmAemAM rahelI zarIreAmAM eka AtmA che. ' evu... kathana pratyeka zarIre AtmA jUdA samAnAMtine lai ' badhA thAya che. vyavahAra--A naya vastuemAM rahelI samAnatAnI tarapha upekSA karI vizeSatA tarapha lakSa kheMce che. leAkavyavahAra tarapha A nayanI pravRtti che. pAMca varNavALA bhramarane kALA bhamarA '' kahevA e A nayanI 1 atItasya varttamAnavat kathanaM yatra sa bhUtanaigamaH / yathA "" dIpotsavaparva, yasmin vardhamAnasvAmI mokSaM gatavAn 794 (( tadevAdya 1 --nayapradIpa, yajJavijayajI.

Page #949
prakaraNuM. ] SPIRITUAL LIGHT. ' paddhati che. 8 rastA Ave che kuMDu jhare che ' e badhA upacArA A tayamAM samAveza le che. jIsUtra--vastunAM thatAM navAM navAM rUpAntare tarapha A naya lakSa kheMce che. suvarNanA kaTaka, kuMDala vagere je pA~yA che, te payAne A naya jue che. payA sivAya sthAyI dravya tarapha A nayanA dRSTipAta nathI. ethIja paryAye| vinazvara hAvAne lIdhe, sadAsthAyI dravya A nayanI dRSTie kAi nathI. zabda aneka paryAya zabdone eka artha mAnave, e A nayanuM vastra ' vagere zabdonA ekaja atha . 6 .. kAma che. ' kapaDuM " " lugaDuM che, ema A naya darzAve che. samabhirUddha--payazabdonA bhedathI ane bheda mAnavA, e A nayanI paddhati che. A nA kathe che ke-kuMbha, kalaza, ghaTa vagere paryAya zabdo yadi bhinnaarthavALA na heAya te ghaTa, paTa, azva vagere zabdo paNa bhinna avALA na thavA joie; mATe zabdanA bhedathI anA bheda che. eva'bhUta--A nayanI dRSTie zabda peAtAnA ane vAcaka ( kahenAra ) tyAre thAya ke jyAre te padArtha, te zabdanI vyutpattimAMthI je kriyAne bhAva nikaLatA hoya te kriyAmAM pravartelA hAya. jevI rIte gA' zabdanI vyutpatti-- a # gaitati zoH " . gamana kare te ge ' e A nayanA abhiprAye dareka gAya gamana kriyAmAM vatI zabdanI vyutpatti pramANe jo ema A nayanuM graMthana che. arthAta < pramANe thAya che. have te geA ' zabda gAyane vAcaka hoi zake nahi, kintu je hAya, te ja gAyane vAcaka thai zake che. atha heAya te te ane te zabda kahI zake, A sAte nayAM eka prakAranAM kahevAi gayuM che. potapotAnI hadamAM dRSTibindue che, ema sArI peThe sthita rahI anyadRSTi-bindune teDI 1 A sivAya anya prakAre bahu bheda-prabheddAnI vyAkhyA A nayamAM Ave che. 795

Page #950
adhyAtmatattvAlaka, [ sAtamuMna pADavAmAM nAnI sAdhutA che. madhyastha purUSa sarva nane jUdI judI daSTie mAna ApI tattvakSetranI vizAla sImAne avakana kare che. ane ethI ja ene rAgadveSanI naDatara nahi thatI hovAthI AtmAnI nirmala dazA meLavavA te bhAgyavAna thaI zake che.' syAdvAda" yA "nayavAda"nI puSTimAM eka vizeSa hakIkata ahIM noMdhavI jarUranI samajAya che. e te suviditaja che ke samagra samagrI sivAya koI paNa kArya utpanna thaI zakatuM nathI. mokSa paNa samagra sAmagrInA samavadhAnamAMja AvibhUta thaI zake che. jaina zAstrakAro, kArya siddhinA sAdhanatarIke sAmAnyataH je sAmagrI joIe, tene pAMca vibhAgamAM batAve che-kAla, svabhAve, karma, purUSArtha ane niyati. kAlanI agatya zI rIte che, te joie karelAM zubhAzubha karmo tarata udayamAM AvatAM nathI, kintu karmone paripAka thayA pachI ja tenuM phaLa udayaprApta thAya che. A mATe te karmane paNa kALanI apekSA che. purUSArtha game teTala karavA chatAM paNa je kAryo tatkALa siddha thaI zake tema hotAM nathI, te kAryonI siddhi mATe sAdhanabhUta banelA purUSArthane kALanuM avalaMbana levuM ja paDe che. AMbe vAvyo ke tarata ja phaLa utpanna thatuM nathI, AgaboTa haMkArI ke tarataja te gantavya sthaLe pahoMcatI nathI, e spaSTa che, e mATe purUSArthane kALanA madadanI pUrNa jarUra rahe che, kerInI geTalImAM AMbe banavAne barAbara svabhAva rahyo che, ane udyama vagere badhAM sAdhana upasthita che, paNa kALanI maryAdA prApta thayA vagara te geTalI AMbe. banI zakatI nathI; e mATe svabhAvane paNa kAlanI darakAra che. ziyALA 1 nayane viSaya gaMbhIra che. AnI aMdara jUdI jUdI vyAkhyAo ghaNuM samAyelI che. umAsvAti mahArAjakRta tattvArthasUtra ane yazovijaya upAdhyAyata nayapradIpa, nopadeza na rahasya vagere tathA anya aneka granthathI A viSaya vadhu spaSTa rIte samajI zakAze." _796

Page #951
prakaraNuM, ] SPIRITUAL LIGHT. mAMja ThaMDI paDe che, unhALAmAMja sUrya tape che, ceAmAsAmAMja vRSTi thAya che, vasaMtaRtumAMja vRkSe supallavita thAya che, kamaLanA vikAsa prAtaHkALeja ane sakAca sAya kALeja thAya che, yuvaka avasthAmAMja purUSaneja DADhI-mUcha Ave che. A badhA uparathI kAlanI auDhatA spaSTa jaNAi Ave che; ane ataeva te, jindagInA banAveAmAM agatyane bhAga le che, ema kahyA sivAya rahI zakAya tema nathI. meAkSane mATe paNa bhavasthitinA paripAkanI je AvazyakatA che, te paNa phAlanIja labdhi kahI zakAya. svabhAvanuM prAsya, C svabhAva vagara kALa paNa kaMi kAma karI zakatA nathI. kALa vagere paNa svabhAvane anusaratA jovAya che. khIjane aMkurita thavAmAM yA vRkSa banavAmAM ka:LanI jarUra nivivAda kharI, paNa te kALanuM e sAmarthya nathI ke vALyAM heya cekhAnAM bIja ane banAvI de dha. dhauM vAvyA hAya teA ghauM ja uge, AMkhe vAgye hAya te! AMkheAja uge, e mahimA kAne che ? svabhAvaneAja. mALI ke kheDuta game teTale purUSAtha kare, paNa bIjanA svabhAva pramANeja phaLasiddhi thavAnI, e niHsa Mdeha vAta che. AMbAnA geTalAmAM AMkhe banavAnA svabhAva che, tyAreja temAMthI udyamadvArA kAla-maryAdAnusAra bhAgyazAlIne kerI prApta thaI zake che. kAla, purUSArtha vagerenI sannidhi rahevA chatAM paNa svabhAvavirUd kAMi paNa kAma thai zakatuM nathI. je je prANione ane je je padAoNMnA jevA jevA prakAranA svabhAva che, tevA tevA prakAre kArya banyA kare che. ene ulladhavAne kAi samartha nathI. A mATe svabhAvanuM paNu duniyA upara avicaLa zAsana che, ema mAnavuM ja joize. hanI prabhutA. sukha-duHkhAdi vicitra dazAe karmAMnI vicitratA upara AdhAra rAkhe che. savaLu karatAM avaLu thAya ane ulaTuM karatAM sulaTuM thAya, e kamanuM sAmarthya che. sa'sAravI jIve karmanAM banyatAthI bahu hAvAthI teone kamanI AjJAnusAra vattavuja paDe che. eka sUkSma jantuthI lai indra ane sauMsArastha vizvezvara sudhI karma rAjAnI dhajA pharakI rahI 796 101

Page #952
adhyAtmatatvAka. [ sAtamuMche. e mATe karmanI praDhatAnA saMbaMdhamAM te kahevuM ja zuM che. karmanuM prAbalya sahu koIne jANItuM che. udyamanI mahattA. - udyoga kaho, udyama kaha, purUSArtha kahe, prayatna kahe e badhuM ekaja che. udyamanI mahattA paNa sarvavyApaka che. kevala karmane ja pradhAna mAnanAre vicAravuM joIe che ke karmane utpanna karanAra keNa, karmane udayamAM lAvanAra koNa?, azubha karmone zubha ane zubha karmone azubha banAvanAra keNa . vicAra karatAM jaNAze ke te udyama ja che. karmanI gati jyAM nathI cAlatI, tyAM udyamanI dhajA pharahare che. karmanuM kAma saMsAramAM rakhaDAvavAnuM che, tyAre udyama karmonI hAme laData calAvI karma kaTakane dhvasta karI AtmAne muktinA maMdiramAM laI jAya che. kaivalyajJAnane prakaTAvavAmAM karma kAraNa nathI, paNa udyamaja kAraNa che. A badhI bAbate uparathI karmanA mahatva tarapha ekAnta dRSTie pakSapAta rAkhanArAoe pitAne te bhrama dUra karI devo joIe. kevala karmavAdI bananAra phaLathI vaMcita rahI durbhAgyanA paMjAmAM phasAI jAya che, ane jindagIne pAyamAla kare che. je ke purUSArthane kAla, svabhAva vagerenI apekSA paDe ja che, te paNa vijaya ApavAmAM te eka che. vartamAna yugamAM je dhoLe nikaLI che, te puruSArthane ja abhArI che, TelIgrApha, vAyaralesa-TelIgrApha, phenegrApha, meTara, relave, vimAna ane navAM navAM kArakhAne tathA zastra vagerene je AviSkAra thayo che, te purUSArthanA bhoge thaye che. je prajAe purUSArthane pheravyuM che, te prajA aizvaryasattA bhogavI rahI che ane je prajA purUSArthavAdane dhikakAre che, te adhogatimAM saDatI jatI jovAya che. e mATe purUSArthanI mahattAmAM vadhAre kahevAnuM rahetuM ja nathI. niyatinI prADhatA. niyati" eTale bhAvibhAva, yA bhavitavyatA. banavAne banAva maTI zake tema hoyaja nahi, e niyatine prabhAva che. varasAda, pavana vagerenI pUrI anukULatAthI khetI pAkIne taiyAra thaI, paNa hima paDavAthI yA toDanAM jhuMDa AvI paDavAthI athavA bIjA koI anivArya upadravathI khetI naSTa thAya che, te bhAvibhAvanuM pariNAma che. zedhaLane vidvAna keI navA 798

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prakaraNa ] SPIRITUAL LIGHT. AviSkAra mATe pUrato prayAsa karI rahyo che, athavA koI meTrika kalAsane vidyArthI meTrikanI parIkSAmAM saphaLa pariNAma thavA mATe khUba abhyAsa karI rahyo che, chatAM vacce bImArI vagere koI anivArya prabala -vigha AvI jatAM te pitAnA uddezamAM hatAza bane che, te niyatinuM sAmrAjya che. vagara mahenate saTTA, leTarI vageremAM dhanavAna banAvI ApanAra A niyati che. kALa, svabhAva vageremAM phera paDe, paNa niyatimAM phera paDatAja nathI. " niyati" e jIvonA saMbandhamAM eka prakAranuM anivArya kamaja che, jene jaina zAstrakAre "nikAcita" evuM nAma Ape che. A karma avazya bhogavAtuM hovAthI-hajAra prayatna karavA chatAM paNa bhegavyA vagara naSTa nahi thatuM hovAthI tenA phaLane udaya "bhAvibhAva nA nAmathI oLakhAya che. pAMce kAraNenI sattA joI. pAMce kAraNe pitApitAnI hade upayogI che. eka kAraNane sarvathA prAdhAnya ApI bIjAne uDAvI devAyaja nahi. kAlavAdI kAlane ja prAdhAnya Ape, te tenI te brAnti che. tevI rIte svabhAvavAdI, karmavAdI, purUSArthavAdI ane niyativAdI je pitAnA ekaja pakSane svIkArI bIjA kAraNene taracheDe, to teonI te bhUla che. pAMce kAraNene yegyatAnusAra gaNa-mukhyabhAve mAnavAmAMja samyagdaSTi samAyelI che. ethI viparIta ekAntavAda tarapha javuM e mithyAdaSTi che.. . pAMce kAraNene gaNa-mukhya bhAve maLavAnA aneka dAkhalA che. strIthI bALaka utpanna thavAmAM pAMce kAraNe jovAya che. prathama kALa vagara ( garbhakALa pUro thayA vagara ) chokaro janmeja nahi, e dekhItIja vAta che. prasavasvabhAvavALI strIthIja bALaka janme che, e paNa dekhItI vAta che ane ethI svabhAvanI kAraNutA prApta thAya che. udyama te tyAM hoyaja che. pUrva karma ane niyati e baMne paNa prAptaja che. Ama pAMce kAraNe nA maLavAthI ja prasUti thAya che. bIjuM udAharaNa joIe. meTrIkanI parIkSAmAM saphaLa thavAne mane rathanI siddhi mATe prastuta pAMce kAraNenI apekSA rahe che. prathama te che paDIo mATe cha varSanI mudata joIe ja, cha cepaDIomAM ochAmAM 79.

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adhyAtmatattvAlaka [ sAtamuMochAM cha varSo saphaLa thAya, tyAre ja sAtame varSe sAtamI paDImAM praveza karI zakAya. zikSaNagya svabhAva paNa AvazyakatA dharAve che. te vagara abhyAsamAM vadhAyaja nahi. buddhinA abhAve che dheraNa pasAra karI sAtamA dhoraNamAM AvavuM e to dekhItuMja kaThina che. game tema cha dhoraNa pUrAM karI sAtamA dhoraNamAM AvIne paNa temAM saphaLa thavuM, e buddhi, Arogya, vagere pUrva karmanI samRddhio uparaja AdhAra rAkhe che. e vagara ( pUrvakarma vagara ) phaLasiddhi thAya ja nahi udyamane ( satata sAvadhAna abhyAsane ) mATe to pUchavuM ja zuM che. kAla, svabhAva, udyama ane pUrvakarma e cArene meLApa thayA chatAM paNa niyatine ( bhAvibhAvane ) je prakopa hoya, te kyAMthI aNadhAryuM vidana AvI paDatAM phaLa meLavI zakAtuM nathI. Ama meTIkyulezanamAM uttIrNa thavA mATe pAMca kAraNonI jarUra joIe che. vizeSa eTaluM ja ke prathamanAM traNa kAraNa (kALa, svabhAva ane pUrvakarma) pAye bAMdhanAra tarIke sAdhaka che, jyAre purUSArtha caNatara caNavArUpa mukhya kArya bajAve che ane " niyati " pratibadhekAbhAva tarIke taTastha saMrakSaka sAdhana che. uparanAM bane udAharaNathI e paNa jANI zakyA chIe ke pAMca kAraNone kAyaparatve gaNa-mukhyabhAva pRthaka pRthak che. koi sthaLe koInI pradhAnatA, te kaI sthaLe koInI pradhAnatA rahe che. kALanI maryAdA purUpArtha vagerethI badalAvI zakAya che. ana-phaLAdine pAkatAM amuka vakhatanI hada niyamita nathI. eka dezamAM je jhADanuM phaLa eka mahIne pAke, te jhADanuM phaLa bIjA dezamAM daza divase pAke che. anya dezamAM ya-dvArA khetIne pAka hindustAnanI apekSAe jaladI taiyAra karI zakAya che. hAthathI banAvAtI vastumAM ghaNe vakhata lAge che, jyAre yatradhArA thaDA vakhatamAM taiyAra karI zakAya che. pUrvakALamAM ke jyAre relave hatI, tyAre vIramagAmathI banArasa pahoMcatAM mahInAonA mahInA lAgatA, jyAre vartamAna yugamAM re dvArA traNa divasamAM pahoMcI zakAya che. A pramANe kALanI hadamAM purUSArtha, svabhAva vagerethI pheraphAra karI zakAya che. paraMtu sAmAnyataH thoDA ghaNA pramANamAM kALanI apekSA dareka kAryanI siddhimAM jarUra rahe che. mULathI kALane uDAvI devAmAM kAryasiddhi thavI asaMbhavita che. mATe kALa svatantra nahi, paNa purUSArtha, 900

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31874I . SPIRITUAL. LIGHT. svabhAva vagerene avalaMbIne jeTale darajaje kArya sAdhaka che, teTale daraje kALanI mahattA mAnavI nyAya che. kALanI mahattA mAnavAmAM bIjuM kAraNa e paNa che ke kAryane prAraMbha karIne kArya pUrNa na thAya, tyAM sudhI manuSya dhIraja rAkhatAM zikhe; nahi te kaI kAmane mATe kriyAne AraMbha karIne tarata ja phalecchA rAkhatAM, tarata phaLa nahi maLavAne lIdhe manuSya nirAza thaI jAya, ane kArya sAdhavAnA udyamamAM AgaLa vadhI : nahi zakavAthI phalathI vaMcita rahe. jyAre kALane kAraNa mAnyuM, tyAre ema mAnyatA baMdhAya ke kALe karI phaLa maLaze. AthI manuSya kArya tarapha udyama karatA rahe che. kALanI jema svabhAvanI maryAdA ullaMdhanIya nathI. chatAM vyavahAradaSTie svabhAvanuM paNa atikramaNa thatuM jovAya che kharuM. krodhI mANasane kredhI svabhAva zAntAtmA mahAtmAnA saMsargabaLathI ocho thaI jAya che, temaja bhinna bhinna svabhAvavALI vastuonuM mizraNa karavAthI mULa svabhAvamAM phera paDe che ane anyaja svabhAva utpanna thate jovAya che. jemakesuMTha pitta-svabhAvavALI cIja che ane geLa kapha-svabhAvavALo padArtha che, chatAM te baMnenuM saMmizraNa thatAM temAM kapha ke pittanA svabhAvane doSa rahetuM nathI.* pUrva karmanI maryAdA paNa nizcaLa nathI; kemake karmane udaya paNuM saMyogAdhIna che. dravya, kSetra, kALa, bhAva ane bhava anusAra karmane udaya zAstromAM batAvyuM che. karmathI maLela zarIra-Indriyane je keLavavAmAM na Ave, te tene vikAsa thaI zakato nathI. e mATe karmaprApta vastune upaga paNa purUSArthane ja AbhArI che. vaLI kamane upazama, udvartana, apavartana, saMkramaNa paNa purUSArthathI thaI zake che. jema, kevaLa bhAgya upara AdhAra rAkhanAra mANasa purUSArthane khoI bese che ane ALasamAM rahIne niHsarva banI jindagIne niHsAra banAve che, + "guro hi hetu: cAr vAnara virALam | dvayAtmane na doSo'sti guDa -nAgarabheSaje " // -hemacandra, vItarAgastava, da01

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adhyAtmatattvAlaka, [ sAtamuMtema jeo pUvakarmane mAnatA nathI, teo paNa atibhayaMkara brAtinI khAImAM gothAM mAre che. karmavAda kharekhara vipattisamaye dhIraja ane AzvAsana ApanAra che. karmano siddhAMta samajanAra duHkhanA prasaMge pUrvakRta svakarmanuM pariNAma mAnI te duHkhane dheryathI sahana karI zake che, jyAre karmavAdane tarachoDanAra jaDavAdI vipattine sahavAmAM lagAre samabhAva rAkhI zakatA nathI. lagAra mAtra kaSTathI te " hAya vaya " karavA lAgI jAya che. e mATe pUrva karmanI kAraNatA tAtvikadaSTi ane vyAvahArika daSTi ema baMne dRSTie jarUrI che. niyati " te anullaMghanIya che, e joi ja gayA chIe. enuM avicaLa zAsana che. kALa vageremAM pheraphAra thAya, paNa A mahAdevIne pheravavI azakya che. * alabatta niyatinuM kSetra saMkucita che. ahIM eTaluM dhyAnamAM rAkhavuM jarUranuM che ke-koI kAma siddha nahi thatAM tarata ema na mAnI levuM joIe ke A kAma mArA nazIbamAMja nathI. ALasu mANaso thoDA mAtra vijJathI hatAza thaI prAraMbhelA kAmane ema mAnIne cheDI de che ke A kAma upara niyati-bhAvibhAva-nikAcita karmanuM AvaraNa patharAyeluM hovAthI te siddha thaI zakaze nahi. paraMtu nikAcita ke anikAcita AvaraNa jyAre mAlUma paDI zakatuM nathI, te pachI ekadama nikAcita karmanI kalpanA kema karI levAya ? ane ethI hatAza banIne kAma kema cheDI devAya ?. keTalAMka vidane evAM Ave che, ke je purUSAWthI dUra thaI zake tema hoya che. badhAM vine kaMI niyatinI hadavALAM + * nikAcita ' karma avazya bhogavavuM ja paDe che, e kharI vAta che, paraMtu temAM paNa apavAda che. jANItI vAta che ke tapathI nikAcita karma paNa TUTe che. paraMtu karyuM tapa nikAcita karmane teDanAra che, te samajavAnI jarUra che. jevA tevA tapa ke bAhya tapathI te tUTI zakatuM nathI. Abhyantara tapamAM paNa apUrvakaraNa-guNasthAnane zreNIavasthAno pAnAnalaja tene bALI zake che. Aja vAta yazevijayajI, chavIsamI batrIzImAM kahe che - " nidAtAnAmapi tha: jaLAM tavaNA kSayaH | samiTyottamaM yojanapUrvakALo " che 24 802

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prakaraNa.]. SPIRITUAL LIGHT. hetAM nathI. te pachI vidyamAtrathI haoNtsAha kema thaI javuM joIe che. eka vAranA udyamathI kAma na thAya, to bIjIvAra trIjIvAra ema aneka vAra upAya karatA rahevuM joIe. jyAre chevaTa prabaLa udhama karatAM paNa kAma siddha na thAya, tyAre ja samajavuM ke A kAma niyatinA vAdaLathI A9ta che. upara kahyuM tema kALa, svabhAva vagere pAMce paraspara sApekSa che. " niyati " paNa vastusvabhAva sApekSa che. AthI pAMcenI paraspara sApekSa kAraNutA siddha thAya che. uparanA syAdvAdanA prakaraNathI vAMcanAra samajI zakyA haze ke vastune vividha dRSTibinduothI avalakavAnI zikSA ApanAra jainadharma kyAM sudhI vizALa che? jainadharmanI je je. zikSAo ane je je upadeze che, te badhAnuM carama sAdhya bindu-chevaTa phaLa, mAtra rAgadveSane vilaya tha eja che. aeva jainadharmanA pracAraka mahApurUSoe tattvavivecana ane upadeza karavAmAM koI prakArane pakSapAta na rAkhatAM mAtra madhyasthadaSTi rAkhI che, ema eonA granthathI joI zakIe chIe. eonI e prathama bhalAmaNuM che ke koI paNa tattvamArgane grahaNa karavA pahelAM tene zuddha hRdayathI ane taTasthadRSTie khUba vicAra karo !" koI paNa darzananA siddhAntane ekadama toDI pADavAnI saMkucita vRtti teonA lekhamAM jaNAtI nathI. game te siddhAntane samanvaya (saMgata) karavA tarapha teonuM prathama lakSya rahetuM, ema teonA grantha puravAra karI Ape che. juo " haribhadrasUri'-kRta "zAstravArtAsamuccaya'. A graMthanI aMdara sRSTikartatvanI bAbatamAM kevI udAratAthI lakhavAmAM AvyuM che. tyAra pachI te granthamAM kapilanA prakRtivAdanI samIkSA Ave che. sAMkhyamatAnusArI vidvAnee prakRtivAdanI je vivecanA karI che, temAM asatiSa jAhera karIne prakRtivAdamAM kapilanuM zuM rahasya samAyeluM che, e vAtanuM pratipAdana karatAM chevaTe AcArya kahe che ke 1 A hakIkata dvitIya prakaraNanA 17mA zlokanA vivaraNamAM 256 mA pRSThamAM phaTa rIte batAvavAmAM AvI che. 808

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adhyAtmatavAleka. [ sAtamuMgvaM prativAdavi vicaH hA gva hai. vojIravatarthava vitho di mahAmuni " ! -"e pramANe ( prakRtivAdanuM je kharuM rahasya batAvyuM, te pramANe) prakRtivAda yathArtha ja jANavo. vaLI te kapilane upadeza che, mATe satya che, kAraNa ke teo divyajJAnI mahAmuni hatA.", AgaLa jaIne kSaNikavAda ane vijJAnavAdanI khUba AlecanA karIne te baMne vAdamAM aneka deze batAvI chevaTe AcArya vastusthiti kathe "anya vavighavatarAvAnivRtta ! ' ___ kSaNikaM sarvameveti buddhenoktaM na tattvataH " // " vijJAnamAtramapyevaM bAhyasaMganivRttaye / vineyAn kAMzcidAzritya yadvA taddezanArhataH " // " evaM ca zanyavAdopi sdvineyaanugunnytH| abhiprAyata ityukto lakSyate tattvavedinA " // -"madhyastha purUSanuM ema kahevuM che ke-A kSaNikavAda, buddha paramArtha daSTie arthAt vastusthitie kahyo nathI, kintu mehavAsanAne dUra karavAnA uddezathI kahyuM che. vijJAnavAda paNa tevA prakAranA yogya ziSyone AzrIne athavA viSayasaMgane dUra karavAnA uddezathI batAvavAmAM Avyo che. zUnyayAda paNa gya ziSyone laIne vairAgyanI puSTi karavAnA AzayathI tattvajJAnI buddhi kahyo jaNAya che." vedAntanA advaitavAdanI vedAntAnuyAyI vidvAnoe je vivecanA karI che, te para deze batAvI chevaTe AcArya kathe che ke " anye vyAkhyAnayantyevaM samabhAvaprasiddhaye / zadvaitAnA rAtre nirvidA na tu tatvataH" | -"madhyastha maharSio ema vyAkhyAna kare che ke-advaitavAda yathArtha vastusvarUpanI daSTie batAvavAmAM Avyo nathI, kintu tene khare Azaya samabhAvane prApta karavAne che." 804

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prakaraNa.]. SPIRITUAL LIGHT AvI rIte jenamahAtmAo, anya darzananA siddhAntanI taTasthadaSTie parIkSA karavAnI sAthe tene samanvaya karavA dRSTi phelAve, jainetara darzananA siddhAnta jainasiddhAntanI sAthe kevI rIte maLI jAya, e mATe zuddhadaSTithI pUvaparanuM nirIkSaNa kare, e jaina kSetranI mahattAnI ochI bInA nathI. anya darzanenA dhuraMdharone "maharSi" "mahAmati" ane evA bIjA uMcA zabdothI pitAnA granthamAM ullekhavA, ane tuccha abhiprAyavALAonA matanuM khaMDana karatAM paNa teone halakA zabdathI vyavahAra na kara, e jainamahApurUSone keTale udAra Azaya hevo joIe ?. dhArmika vAdayuddhanA prasaMgamAM paNa virUddhadarzanavALAo tarapha premanI lAgaNIne umaLake uchaLavo ane tadanusAra vyavahAra karavo, e keTaluM sAtvika hRdaya ?. juo madhyasthabhAvanI thoDIka vAnagI" bhavabIjAMkurajananA rAgAdyAH kSayamupAgatA yasya / brahmA vA viSNurvA haro jino vA namastasmai " // mahAdevastutra, hemacaMdrAcArya. " nAzAmbaratve na sitAmbaratve na tarkavAde na ca tattvavAde / na pakSasevA''zrayaNena muktiH kaSAyamuktiH kila muktireva " // . -upadezataraMgiNI. pakSavAto me vIre SaH vajhAgi yuktimad vacanaM yasya tasya kAryaH parigrahaH " // letavanirNaya', haribhadrasUri. -jenA, saMsAranAM kAraNabhUta karmarUpI aMkurAone utpanna karanAra. rAga-dveSa Adi samagra doSo kSaya pAmyo che, te, cAhe brahmA, viSNu, zaMkara athavA jina heya, tene mAre namaskAra che." 102 806.

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adhyAtmatAlA [ sAtamu " digambara-avasthAmAM mekSa nathI, zvetAMbaradazAmAM mekSa nathI, tarka jALamAM meAkSa nathI, tattvavAdamAM mekSa nathI ane svapakSanu samana karavAmAM meAkSa nathI, kintu kaSAyA ( krodha-mAna-mAyA-leAla ) thI mukta thavAmAMja vastutaH mukti rahelI che. ' " paramAtmA mahAvIra upara mArA pakSapAta nathI, temaja maharSi kapila, mahAtmA buddha vagere upara mArA dveSa nathI, kintu madhyasthabuddhie nirdeauSa parIkSADhArA jenuM vacana pUrNatayA satya siddha thAya, tenuM zAsana svIkAravuM, eja ziSTa purUSonA mArga che. " prasaMgopAtta ApaNe bahuja dUra nikaLI gayA; khera, dhaNuM jovAyuM. have prastuta bAbatapar prakaraNanI pUrNatAnA chellA zleAka joie, upasaMharati AlambanaM bhavati yAdRzamIhagAtmAsspattirnijAtmani bhavediti ko na vetti 1 / AlambanaM sakalalokapatiH parAtmA saMzrayate yadi tadA kimapekSaNIyam ? // 19 // It is within the cognizance of all that the soul takes within itself the form or impressions of the objeets ( meditated upon ). What desires remain ( unsatisfied) when the supreme spirit, Lord of the Universe, becomes the object of concentration ? (19) upasaMhAr-- " e tame samajI zakeA che. jevu Alakhana dhyeya karavAmAM Avyu hAya che, tevA svarUpAkAra peAtAnA AtmAmAM sthApita thAya che; tyAre sakala leAkanA pati paramAtmAne je Alabata karavAmAM Ave, te pachI kai khAkI rahe kharUM ? "--19 806

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prakaraNa ] SPIRITUAL Light. A gaNuM" prakaraNamAM pAtaMjala yeganI vivecanA, adhyAtma Adi pacavidha vega paddhati ane IcchAga Adi trividha yoga eka ganI zreNIo joI. huM mAnuM chuM ke-AdhyAtmika viSayamAM kahevAnI khAsa bAbatomAM have kaMI bAkI rahetuM nathI. eTale have A granthana pratipAdanIya viSayanAM vaktavya samApta thAya che. have phakta ahIM sudhInA samagra lakhANane samuccayarUpe sArAMza je java, eja avaziSTa rahe che. bahu vistRta lekhamAMthI muSTijJAna tarI muddAnI sArabhUta hakIkatane udhata karIne batAvavI e jarUrI vAta che A jarUranA kAma mATe khAsa chelluM prakaraNa I javuM joIe, E - 1 80,

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Page #963
Ster-TUTAI antimshikssaa| EIGHTHCCHAPTER. Last Word. ( Shlokas 15 ) The author begins with the mention of the infinite powers of Soul. The reader. might have already gathered from the foregoing chapters that Soul is naturally endowed with perfect knowledge, perfect perception and perfect conduct. Every individual soul possesses potentially full capacity to know all things unlimited by time and space. When the karmic forces are destroyed by unshakable renunciation ( Vairagya ) and continued meditative practices, the soul acquires high powers ( Siddhis ) capable of bestowing immense wealth, happiness and extraordinary greatness. Clairvoyance, clairaudience, telepathy, &c., well illustrate the immense powers of 809

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adhyAtmatatvAlaka. ( 341892 the Soul in ordinary human experience. It is capable of undergoing the hardest endurances. Soul is a simple, indivisible, indestructible and incorruptible substance. When it comes under the power of Karmic matter, these powers are gradually weakened. Foreign energies then begin to work. The Soul then becomes liable to transmigrate into the cycle of births and deaths. It takes several bodies as human, animal, celestial, hellish, &c.. Now under these circumstances, in proportion the foreign influence predominates, the spiritual power is crippled. Human beings under different capacities begin to work for wealth, power and other things infatuated by greed, lust, pride, hypocrisy, anger, &c. Temptations begin to multiply, habits and environments grow impurified and defiled, means of liberation are outwardly and scantily resorted to, competition in maintaining prestige and honour strongly increases, and struggle for bare maintenance becomes keen. Thus environed, these human beings work in different avocations of life, viz., in commerce, politics and arts, saturated with strong inclinations of hoarding up money and also in securing everything to themselves to the exclusion of others, by means of disgraceful, dishonest and condemnable, though sometimes with fair externals. There are manifold differences in the status, capacities and states of consciousness, but the generality of the people works quite reckless of the principles and high sentiments calculated to further the spiritual progress and elevation. So the author has rightly painted the world in dark colour with the 810

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prakaraNu, ] SPIRITUAL LIGHT. principal aim of bringing about Vairagya ( Spirit of renunciation), and therefore, in consequence with this aim, advocates the principle of Ahinsa and pious worship (Shloka 9th of this chapter). Of course, it is impossible that every one can turn out an ascetic as the world stands constituted. An absolute stagnation of worldly affairs is not meant, but a middle course for the trial of disattachment as far as practicable is intended. But at the same time it must be clearly understood that Moksha is not a forbidden fruit for laymen. It entirely depends on one's mental attitude. The busiest tradesman, the hard-toiling workman and an adroit statesman may become internally, but an indifferent looker on, doing his worldly, social and administrative duties. It is the state of his mind that brings on tranquillity and peace and advances him further on the path of spiritual progress, so the scriptures have ordained the practice of moral virtues in ordinary avocations of life and have condemned earnings and income with hands polluted by vicious habits as dishonesty, hypocrisy, fraud, &c.. The holy texts emphatically prescribed the observances of vows, pious reflections, austerities, regulations and rules to guide the followers to enable them to be blessed with spiritual elevation. Even the highest attainments in Science and miracles do not tend to spiritual progress. In short, while material gain, worldly pleasures and social engagements occupy our attention, we 811

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adhyAtmatattvAlAka. [ Aibhu should not ignore the spiritual aspect. If with this ideal before us, we do our duty, we are in the end sure to reach the desired goal by slow and steady progress on the onward path of transcendental and spiritual elevation. AtmanaH prabhutA - anantazakti dadhadeSa cetanaH pravedituM taM yatate mahodayaH / prakAzite'Asman sakalaM prakAzate'prakAzite'smin sakalaM tamomayam // 1 // This spirit is the receptacle of limitless powers; only the fortunate one endeavours to realize it. When this spirit shines, all the objects are illumined and when it does not, all the objects are enveloped in darkness. ( 1 ) AtmAnI prabhutA-- " A cetana ananta zaktione dhAraNa karanArA che. Ane (pAtAnA AtmAne) jANavA mATe, bhaviSyamAM jene mahAn udaya prApta thavAnA che, teja prANI prayatna kare che. A cetana prakAzamAna thatAM samagra brahmAMDa prakAzamAna thAya ane A cetana jyAM sudhI adhArAmAM che, tyAM sudhI badhu andhakAramaya che. cch AtmatattraprakAzasya mukhyasAdhanaM taddvAraM cintanaM cAha - mohapraNAzena ca tatprakAzanaM mohapraNAzo'pi ca tattvacintanAt / cintyaM ca nairguNyamidaM bhavodadherjagat kimetat kimidaM sukhAsukham ! // 2 // 812

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prakaraNa. ] SPIRITUAL LIGHT. Intelligence shines when infatuation is totally destroyed. The destruction of delusion results from. the contemplation of Truth ( Tattvas ); and to think of fruitlessness of the Ocean of worldliness, of what this universe is, and of what happiness and miseries are, is the contemplation of Truth (Tattvas). (2) AtmatattvanA prakAza zI rIte thAya ?-- " meAhanA vinAza thavAthI Atmatattvane prakAza thAya che, ane meAhanA vinAza tattvacintana karavAthI thAya che. tattvacintana eja che kesaMsArasamudranI nirgu NutA ( vicitratA-niHsAratA-duHkharUpatA ) ane A jagat tathA A sukha-duHkha zuM che, e sabandhI vicAraNA karavI. --2 cintanasya mahattvaM tadvidhiM ca darzayati vastusvarUpasya vicintanAto vivekabhAsaH prakaTIbhavanti / bhavaprapaJcAd vinivRtya susthIbhUyA'ntarIkSAkaraNena cintA // 3 // By the contemplation of the nature of the Truth, the light of discrimination manifests. To cognise truth by the inner light (internal introvision) with calmness after withdrawing one's mind from the phenomenal objects is what is called the contemplation of Truth (Tattvas). ( 3 ) tattvacintananI mahattA ane sthiti-- " upara kahyuM tema vastutattvanA svarUpane ciMtavavAthI vivekanI jyAti prakAzamAM Ave che; parantu ciMtA zI rIte karavI te samajavAnu che. khAdya prapaMcathI purasada meLavI sthira hRdayathI antardaSTie je nirIkSaNa karavuM, tenuM nAma cintA che. -3 103 813

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adhyAtmatAloka, [ Ahe - kiM sarve samatayA yogamArgAdhikAriNaH ?ekasvabhAvA na hi sarvalokA vicitrakarmAnusRterbhamantaH / AyuSka-dhI-zaktivicitratAyAmaInti sarve'pi na mArgamekam // 4 // samagrasAmagryanukUlatAyA na sambhavaH sarvazarIrabhAjAm / na tena sarve'pi bhavanti yogyAH sAmyena yogasya pthe'dhiroddhum||5|| kuryAd yathAzakti tathApi nUnaM karttavyamAtmAbhyudayAnupAti / zanaiH zanaiH saJcaraNe'pi mArge sthAnaM cireNA'pyupalabhyate hi // 6 // ___ All people wandering ( in this world ) impelled by their varied Karmic forces are of diversified natures; on account of the diversity in age, intellect and powers, all persons do not deserve to act in one and the same way. ( 4 ) It is impossible to conceive that all * embodied beings can command facility with regard to preparatory means. So all do not become equally fit to practise Yoga. ( 5 ) Yet one should indeed strive to exalt his soul according to his abilities. He, though moving slowly on the right path, reaches the goal surely even after a long time. ( 6 ) badhAe sarakhI rIte yuganA adhikArI che?-- vicitra karmasRSTine anusAra bhramaNa karatA badhA leke eka svabhAvanA nathI. AyuSya, buddhi ane baLamAM vicitratA hovAne kAraNe badhAo eka sAthe eka mArga upara cAlavAne adhikArI nathI."-4 sarva prANione samagra sAmagrInI anukULatA saMbhavI zake nahiM; eja mATe badhAe sarakhI rIte gamArga upara AvavAne yogya hoI za nahi. "-5 814

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prakaraNa. ] SPIRITUAL LIGHT. Ama chatAM paNa dareke banatI zaktie AtmAnI unnatine lagatuM kartavya karavuM ja joIe. dhIre dhIre paNa bhAga upara cAlatA rahevAthI vilaMbe paNa prAptavya sthAna upara pahoMcI ja javAya che. e-6 cintAyA abhAve nAsti kalyANamtattvAvabodhapravikAsahetoryasya svabhAvo na vicaarnnaayaaH| yAtAnuyAtasya pRthagjanasya na tasya vairAgyamudeti sAdhu // 7 // na sAdhuvairAgyavivarjitatve'pavargamArge bhavati prveshH| evaM ca mAnuSyamanarthakaM syAd vicAramabhyasyatu tena samyak // 8 // Renunciation does not arise in an ordinary man who is a mere imitator and who is not accustomed to contemplation, the cause of developing the knowledge of Truth. (7) No one can enter the path of absolution without deep renunciation. Without striving for it, life would be wasted, so one should resort to good thoughts. (8) cintA vagara kalyANa nathI- tattvabedhane vikAsa thavAmAM hetubhUta evI cintA karavAne jenAmAM svabhAva nathI, te gatAnagatika pAmara prANIne prazasta vairAgya prApta thaI zakato nathI; ane ethI ja karIne mekSanA sAdhanabhUta mArgamAM tene praveza thaI zakato nathI; Ama thavAthI tenI manuSyajidagI nirarthaka khalAsa thAya che; e mATe ciMtA karavAne sArI peThe abhyAsa karavo joIe "-7, 8. pUravunAmapi tuma mudijJAnahiNsaadikN pApamiti prasiddhaM tatra pravartata na cet kadApi / Izasya kuryAd bhajanaM ca tarhi saMsAdhitaM nizcitamAtmakAryam // 9 // 815

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adhyAtmatattvAlAka. [ AzmuM Injury and such other sins are well known. No one should ever commit such sins. If he become a devoted votary, he will certainly accomplish the purpose after which his soul is striving. ( 9 ) sthUlabuddhivALAothI paNa samajI zakAya tevu suSTijJAna * hiMsA, mRSAvAda vagere pApa che, e sarva jagaprasiddha vAta che; temAM kadApi pravRtti karavAmAM na Ave ane izvaranI upAsanA yathAzakti yathAsamaya hamezAM karavAmAM Ave, te| AtmakalyANanuM kArya cokkasa sadhAi gayuM. - vArttamAnika vijJAna mohavataH zikSayati navInavijJAnacamatkRtAnAM na mokSazAstreSu ghRNA vidheyA / citraprayogA bahavo bhavantu na yujyate'dhyAtmapathastu hAtum ||10|| Those, who are wonderstruck at the miraculous success of scientific experiments, should not look askance at the scriptures of absolute freedom. May the various experiments flourish but the spiritual path should not be abandoned. ( 10 ) navIna cuvakone zikSaNa " vamAna navIna vijJAnanA camatkArothI aMjAi gayelAoe paNa meAkSane pratipAdana karanArAM zAstra upara ghaNA karavI jotI nathI. citra-vicitra AviSkAro game teTalA bahAra Ave, paraMtu ethI AdhyAtmika mArgane parityAga karavA yukta nathI. ~~10 prastutameva assyanantA sammAni zaktirevaM ca samyagvihitaprayogaiH / AzcaryaheturghaTanA bhaveccet kiM tarhi yuktA jaDamohalIlA ? // 11 // 816

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prakaraNa. ] SPIRITUAL LIGHT. sImA na khalvasti camatkRtInAM bhUmaNDale cet kuzalaH pryoktaa| . paraM ca tAbhirnahi karmasRSTiAhanyate zuSyati nApi mokSaH // 12 // avazyamAviSkRtayo bhavantu mahopayogA hi janasya santi / smRtebahiH syAd na tu sAdhyabindurAtmAbhimukhyaM khalu saarmnte||13|| Even the inanimate objects are believed to possess endless powers. Thus if wonderful events take place by well devised experiments, is it proper to be ensnared in this sportive illusion of the nonintelligent ? ( 11 ) If the scientist be clever, then, there is no end to wonder-working in this world but neither the Karmic forces are destroyed by it nor does the absolution cease to exist. ( 12 ) May the highly miraculous experiments come to light. They are indeed very useful to men, but one should not forget the aim and end of life; in short one should strive to realize one's self, in the end. ( 18 ) prastuta hakIkata- jaDa padArthomAM paNa ananta zaktio mAnavAmAM AvI che, ane ethI ja karIne, sArI rIte sAdhelA prayogathI Azcaryajanaka AviSkAra yadi bahAra Ave, te ethI jaDavAdanA mehamAM phasAI javuM zuM yukta che?. "-11 prayoga karanAra je kuzaLa heya, te bhUmaMDaLamAM camatkAranI avadhi nathI; paraMtu yAda rAkhavuM joIe ke ethI karmasRSTine dhake. pahoMcatuM nathI ane mokSa sukAtuM nathI. -12 - 817

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adhyAtmatattvAleka. [ mu t navA navA AviSkAra bhale prakaTa thAe, ane janasamAjane vyavahAra-pathamAM te mahAna upayAgI paNa che, parantu cokkasa sAdhyamindu kadApi khyAla bahAra na javuM joie. AtmAnI sanmukha thavuM, eja chevaTanA sAra che. " -13 vyAkhyA. dharma zAstrakArA manuSyAnA je aneka rIte vibhAgeA pADe che, te tenA vattananI bhinnatA upara AdhAra rAkhe che. kAryoMnI vicitratAne laine manuSyAnA bhede paDe che. eka sthaLe manuSyAnA cha vibhAgo pADavAmAM AvyA che. te cha vibhAgeA-adhamAdhama, adhama, vimadhyama, madhyama, uttama ane uttameAttama, e pramANe che. A cha prakAranA manuSyAne TUMkamAM joi jaie adhamAdhama. jeone, dha-kanuM tathA paralokanuM hAtuM nathI, evA-jaMgalAmAM bhaTakanArA, vRkSAnI kandarAomAM rahenArA pazuprAya jaMgalI manuSyane prathama vargomAM sthAna maLe che. e sivAya krUr vAdharI, cAMDAla, kasAi vagere paNa adhamAdhameAnI ama nAmamAtra paNa mAna chAla paheranArA, giri : > * adhamAdhama ' nAmanA kanA karanAra kALI, paMktimAM gaNAya che. je paraleAkane mAnatA nathI, mAMsa-madyanA bhakSaNamAM atikSubdha che, dharmIne hAMsImAM uDAvanArA ane dhikkAranArA che, eva khIjAnA du:kha 1 TUMka...AM cha purUSAnA vibhAga---- " karmADaphimid vAmutra vAdhamatamAM nara: samAramate / iha phalameva tvama vimadhyamastUbhayaphalArtham " // ' " paralokahitAyaiva pravarttate madhyamaH kriyAsu sadA / mokSAyaiva tu ghaTate viziSTamatiruttamaH puruSaH 39 11 ' yastu kRtArtho'pyuttamamavApya dharmaM parebhya upadizati / nityaM sa uttamebhyo'pyuttama iti pUjyatama eva ,, // ( bhagavad umAsvAtikRta tattvArthasUtranI prAraMbhanI kArikAomAM ) 818

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prakaraNa ! SPIRITUAL LIGHT: tarapha najara nahi karatAM pitAnA ja sukhamAM udyamazIla che, evA narTa, IndrajALI, jugArI taskara, vezyA vagere nIca mANase, tathA uMcajAtimAM AvyA chatAM nAstikatAnA paMjAmAM phasAIne puNya, pApa, paralakane nahi mAnanArAo paNa adhama nAmanA bIjA vargamAM dAkhala thAya che. - ahIM ApaNe e joyuM ke nAstika leke paNa (bhale uMcA kuLanA heya ) adhamanI paMktimAM gaNAya che. paraMtu nAstika kone kahevo ? athavA nAstika koNa hoI zake ? e taTastha buddhithI vicAravA : jevI bAbata che. ghaNI vakhate keTalAke potAno dharma nahi mAnanArAene " nAstika " kahI de che, paraMtu e vyAjabI nathI. vedadharmane nahi mAnanArAone je " nAstika " kahevAmAM Ave, te teo vedadharmavALAone kAM "nAstika nahi kahe che. baddha dharmavALAo ema kaheze ke- . "nAstio vaunikyU: '- bauddhadharma nahi mAnanArAo nAstika che , tyAre jene kaheze ke- nArito jainanivAra - jaina dharmane nahi mAnanArAo nAstika che ?, sAMkhe kaheze ke- jAti : sAMnindra: ". sAMkhyamatane nahi mAnanAra nAstika che, " atavAdio kaheze kenA7iEtani: - advaitavAdane nahi maMjUra karanAra nAstika che ', nyAyadarzanavAdI kaheze ke- nAstio cAni: - nyAyadarzananA siddhAntane nahi svIkAranAra nAstika che. -Ama badhAe eka bIjAne "nAstika kahevA mAM khaDA nahi thAya ?; ane jyAre Ama eka bIjAne nAstika kahevAmAM Ave, te duniyAmAM koI, Astika kahevAI zakaze kharo ?, nahi ja, eka bIjAnI dRSTie badhAe nAstika thaI javAnA. - pUrvokta hakIkata uparathI khyAla bAMdhI zakAya che ke hindustAnamAM vicAronI saMkIrNatA keTalI badhI vadhI gaI che. hinduo musalamAnone myucacha kahe, tyAre musalamAne kahe ke-hindu sAle kAphira hai. A kevI zocanIya sthiti che. Aryo ema samaje ke ameja AyA chIe, bAkInA badhA anAya che ane satsaMgio ema mAne ke ameja satsaMgI chIe, bAkInA sarva kusaMgI che, te e keTalI badhI hRdayanI saMkIrNatA kahI zakAya ?. uparyukta bhedabhAva ane tene laIne thatI chinna-bhinnatA, eja. dezanuM parama durbhAgya che. suvicAraka purUSo AvA bhayaMkara bhedabhAvathI 819

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adhyAtmatattvAlAka. [ mu . sathA vegaLA rahe che. ee ema kharAbara samaje che ke-je AtmA, puNya, pApa, paraleAka ane meAkSane mAnatA nathI, teja vastutaH nAstika che, ane temAMja nAstika ' zabda yathArtha ghaTI zake che. te sivAya bAkInA, ke jee pUrvAMta AtmA vagere parAkSa tattvane mAnanArA che, evAone nAstika ' zabdathI phaTakA mArave, e sarvathA anucita che. ' hindu ane musalamAna, e eka prakAraneA jAtibheda che, ane e jAtibheda karmanuM pariNAma che. jyAre Ama hakIkata che, to pachI eka khIjA tarapha kharAba ke halakA zabdothI vyavahAra karavAnuM kazuM kAraNa che kharUM ?. kAi paNa manuSyane pApathI nivRtta karavA hAya, te madhura upadezanI jarUra che. sarala zabdomAM paNu vastusthiti kahI zakAya che, to pachI niraka jokhamabharelA kaDaka zabdothI vyavahAra zAne karavA joie ?. kAi paNa sampradAyane kAi paNa manuSya, AtmakalyANanA patha upara yathAzakita yadi cAlatA hAya, te te barAbara Aya che. temaja kAi paNa sapradAyane kAi paNa manuSya, yAgI-vairAgI-mahAtmA-mahApurUSanI saMgatine lAbha lai potAnuM zreya sAdhatA hAya, teA te kharekharA satsaMgI che. A uparathI e samajavAnuM che ke kAie paNa TUMkI najara nahi rAkhatAM dareke vizAla dRSTithI vastusthitinuM avalokana karavuM joie, - ane AtmAnnatine sampAdana karI ApanAra satya dharmanI aMdara badhAene zAmila karavA mATe badhAe sAthe pavitra prema ane samucita paddhatithI vyavahAra karavA joie. adhama paMktinA manuSyAne vicAra karatAM prasaMgataH khIjI bAbata paNa jovA. astu. have prastutamAM AvIe. vizrcama. artha ane kAmanI sAthe dharmanI ArAdhanA karavA chatAM paNa te dharmanI ArAdhanA jo phakta sAMsArika sukha meLavavA mATeja karavAmAM AvatI hAya ane mekSa tarapha abhirUci na heAya, te tevA manuSyeAnA viSadhyama nAmanA trIjA vibhAgamAM samAveza thAya che. A vibhAganA manuSyA meAkSa tarapha jema dveSa dhAraNa karatA nathI, tema rAga paNa dhAraNa 820

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prakaraNa . SPIRITUAL LIGHT. karatA nathI. eo mekSa tarapha tevA udAsIna hoya che ke jevA, nAlikaradvIpamAM rahenArAo-nALiyera uparaja jIvana calAvanArAo anna upara udAsIna hoya che. madhyama. jeo dharma, artha, kAma ane mokSa e cAre purUSArthone mAne che, paratu parama tatva to mokSane ja samaje che, ane mokSanI prApti mATe prabaLa utkaMThA dharAve che, Ama chatAM paNa proDha sattvanA abhAvanA kAraNathI tathAvidha pratibandhakane laIne mohamamatvane nahi choDI zakavAthI gRhastha-dazAmAM rahIne dharma, artha ane kAma e traNe purUSArthonuM yogya rIte sAdhana kare che, teo madhyama nAmanA cothA vargamAM prApta thAya che. uttama. jeo mokSane ja mATe prayatna kare che, jeo krodhAdi kaSAyone kSaya karavA satata ughukta che ane jeonuM hRdaya vairAgyaraMgathI khUba raMgAyeluM che, evA kAMcana-kAminyAdithI sarvathA mukta saMsAravirakta RSi mahAtmAo uttama kahevAya che. uttamottama sakala karmothI nimukta thayela, saMsAramahAsAgarapAraMgata. parama vItarAga, kevalajJAnathI samasta kAlekane karakamalAmalakata avalokana karanAra ane pUrNa brahmaprakAzarUpa paramAtmAo uttamottama kahevAmAM Ave che. e ApaNe joyuM ke dharma, artha, kAma ane mekSa e cAra purUSArthonA bhedane laI purUSonA (manuSyanA) cha vibhAgo paDe che. A cAra purUSArtho paikI prathama dharma purUSArtha bahu agatyanuM cheenAthI ja mokSa nA mArganI prApti thaI zake che. ahIM e prasaMgataH samajavuM jarUranuM che ke dharma be prakArano che eka dharma, vItarAgarUpa che ane bIje dharma, pupArjanarUpa che. puNyopArja narUpa dharma, artha ane kAmanuM mULa kAraNuM che, jyAre vItarAgarUpa dharma, mokSanuM mukhya kAraNa che. puNyopAjanarUpa dharma, artha ane kAmane sAdhI ApavA uparAMta, mekSanA sAdhanabhUta vItarAgarUpa dharmane prApta karavAmAM paNa sahAyaka thAya che. dharmanA-uparyukta puNyopArsanarUpa ane vItarAgarUpa dharma-e be - 104, 82

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- adhyAtmatattvAlaka. [ AThamuM bhede-"catoDavuH-niHzreyasasiddhi: 3 dharma: " e sUtrathI paNa spaSTa rIte siddha thAya che. A sUtra ema batAve che ke- eka dharma te che, ke jenAthI abhyadaya ( sAMsArika samRddhi ) prApta thAya ane eka dhama te che, ke jenAthI niHzreyasa (mokSa ) prApta thAya. ahIM dhyAnamAM levAnI vAta e che ke-dharma ane mokSa eja be vastutaH purUSArtho che; Ama hakIkata hovA chatAM paNa gRhasthane artha ane kAmanI apekSA hovAne lIdhe teone mATe yogya rIte artha ane kAmane sAdhavAno rasto batAva jarUrano hovAthI, ane e rIte teone dharmanA raste lAvavAnA pavitra irAdAthI artha ane kAmane paNa purUSArthonI gaNanAmAM mUkyA che. bAkI te chevaTanuM sAdhyabindu dharma dvArA mekSa prApta kare, eja che. atha purUSArtha sAdhavAne mATe gRhasthane upadeza karavAmAM AvyuM che ke teoe "cAyaqnnavimavaH" banyAyathI pise kamAvanAra " banavuM joIe. ane te sUtranI vyAkhyAmAM ema kahevAmAM AvyuM che ke - "mitradroheM-vizvAtivazvana-vauthAirdhArAnAAiLArdhovArjnopaaybhuutH svasvavarNAnurUpa: sadAcAro nyAyaH, tena sampanno vibhavaH-sampad caya sa cAcaNaqnnayimatra: "- zAstra, hemacandra.) - " svAmine droha, mitrano deha, vizvasitane ThagavuM ethI ane corI, jugAra vagere duSTa rItiothI dhanopArjana nahi karatAM, pita pitAnA varNane anurUpa je sampravRttithI dhana pedA karavuM vyAjabI che, te satyavRttine ( sadAcArane ) nyAya kahevAmAM Ave che. ane te nyAyathI jeNe paiso prApta karyo che, te "sAcaMAmava:" kahevAya che. " nItiprApta dravya niHzaMkapaNe bhogavI zakAya che, tenuM satpAtramAM vapana karI zakAya che ane tenA AhArathI buddhi svastha rahe che. nItisampanna dravyathI gRhastha tarIke bajAvavAnAM sarva kAryo gRhasthathI uttama rIte sAdhI zakAya che. eja mATe kahevAmAM AvyuM che ke-"yataH sarvatronanAsiddhiH sargaH " | kAmanuM sAdhana paNa ucita rItithI karavAnuM che. avivAhita avarathAmAM saMpUrNa brahmacArI rahevuM ja joIe, e to ughADI vAta che, - zeSikadarzananuM prAraMbhanuM bIjuM sUtra. 822

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prakaraNa. ] SPRITUAL LIGHT. parantu vivAhita thayA pachI paNa gRhasthe maryAdApU kaja kAmanuM sevana karavAnuM che. zAstravihitaniyamapUrvaka kAmanuM sevana karavAmAM Ave, tAja gRhasthadharmanI dRSTie kAmanI sAdhanA karI kahI zakAya; jIvananI adhAgita thavAnu pariNAma Ave, e dekhItuM che. anyathA tA A pramANe dharma, artha ane kAma e traNe purUSArthAne vivekapUrvaka sAdhavAmAMja gRhasthAnuM gRhasthapaNuM samAyaluM che. a ane kAmamAM mukhya thaine dharmane bhUlI javA, e bIjane khAi janAra kheDutanA jevI mUrkhatA che. pratikSaNa dharmane sAcavavA tarapha pUrI kALajI rAkhavI joie. dharmanI rakSAmAMja jIvananI rakSA rahelI che. dhama sacavAyalA haze, te artha, kAma punaH prApta thaze, paNa dharma patita jIvana haze, teA sukhanI prApti kyAMthI nahi thavAnI. kAmanI sevA anI siddhi upara AdhAra rAkhe che. artha vagaranA ( nidhana ) yadi kAma tarapha pravRtti kare, te tene ghaNI muzkelIomAM utaravuM paDe che. e mATe arthanA pramANamAM kAmanI sevanA karavAnuM khyAlamAM rAkhavu. e a ane kAma e anethI virakta che, evAone kATIza: dhanyavAda che; parantu evAone mATe zAstrakAra saMnyAsagrahaNaja zreyaskara batAve che; sanyAsagrahaNathI meAkSa-mArganI sAdhanA saraLa bane che; ane mekSa prApta thayA eTale kRtAtAnI carama sImA AvI gai. upasaMharati iti subodha suvAsitamAzayaM kuruta kAGkSata cAtmasamunnatim / sati balIyasi tatra manorathe prayatanaM sulabhIbhavitA svataH // 14 // Thus bearing this in mind, oh, you good men, enlighten (perfume ) your hearts with good morals and awaken deep desire for self-exaltation. Such a desire being strengthened, efforts, themselves, (for self-illumination ), will easily meet with success. (14) 823

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- - adhyAtmatattvAlaka. * * * upasa'hAra-- " huM sajjatA ! e prakAre hRdayane sumeAdhathI suvAsita kare ane AtmAnnatinI AkAMkSAne majabUta banAve. AtmAnnatinI AkAMkSA majabUta thatAM tene mATe suyeAgya prayatna svata eva sulabha thai jaze."--14 * * granthAvasAna udgAraH / * [ Amu tadavaM saGkSiptaM gaditamidamadhyAtmaviSaye mayA svalpajJenApi paridRDhasaskAravidhaye / samAlokiSyante kila sahRdayAH sAdaradRzA prabuddhe'smAt kasmizvana mama kRtArthatvamadhikam || Thus I, possessed of a smattering of knowledge, have briefly described the above mentioned subject regarding the spiritual knowledge for strengthening my own impressions. The good and sympathetic will surely (I believe ) view it with regard, I shall think myself as one who has performed his duty if some one is enlightened thereby. samAsa. " e rIte adhyAtmanA viSayamAM meM apane paNa potAnA saMskArAne dRDha karavA vAste A kAMika sakSepathI kahyuM. AzA rAkhuM chuM ke sahRdayava A granthane AdaraSTie avaleAkaze. A granthathI kAi eka paNa di khAdhane lAbha uThAvaze, teA huM mArI jAtane Adhaka kRtArtha thayelI mAnIza." FFFFEE); 824

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OPINIONS. Sir Prabhashankar D. Pattni, K. C. I. E. President of the Council of Administration, Bhavnagar State. (Formerly) Member of the India Council. * I have been asked to express an opinion on the work of Mani Maharaja and Mr. Motichand on the religion of the Jains. In all religions the goal is the same, though aimed at by different paths and the more this fundamental aspect of religions will come to be explained to mankind in general, this fact will come to be more and more generally understood and bring us closer together. The aim of the authors appears to be in this direction, in that they have endeavoured to make the work readable for Jains and Non-Jains, The Hon. Mr, Lallubhai Samaldas Mehta, 0. I. E. I am thankful to my old friend Mr. Motichand J. Mehta, for having given ine an opportunity of going through the proofs of " Spiritual Light.". The author Nyayatirtha, Nyayavisharada Muni Maharaja Shri Nyayavijayji, a learned disciple of His Holiness Shastravisharada Acharya Shri Vijaya Dharmasuriji, has written a work which gives to the readers a very clear idea of the principles of Jain philosophyby philosophy I mean not only the theological and metaphysical but the ethical and practical side of Life. One has to open the book at any page and one is sure to find Words of wisdom and sound advice. . .. . .

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The work treats of so many aspects of Life that it has naturally grown a very big book. Many persons may not care to read the whole book. They would like to read the chapters treating subjects with which they are most concerned and I think that if the chapters on Brahmacharya and other ethical subjects are printed separately they will prove very useful to the general reader. .: As the principles of Jain philosophy are not well known to the majority of Hindus they have no idea how nearly allied is the Jain philosophy to the Vedanta philosophy. I grate. fully acknowledge that I learnt this for the first time by reading this book. The notes and exposition in English have been written by Mr. Motichand who has done this in a manner which will meet with the approval of all students of Jain philosophy. He has entered into the very spirit of the Masters, teachings and we can see from the lucid manner and the excellent style in which he expounds them that here is a gentleman who knows what he is saying and also knows how best to say it. He is rendering a very great service to his religion and is also providing the reading public with a book which will prove of very great help in the study of philosophy and will also be of great use on its moral and intellectual side. Tribhowandas K. Trivedi, Esquire., Dewan, Bhavnagar State. It is very difficult for a layman and a non-Jain to exprees his opinion on a work dealing, among other things, with some of the abstruso and mystical aspects of the Jain religion. My friend, Mr. Motichand, however, asks me to

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attempt one and although I undertake the task with an inward sense of natural misgiving, I have full confidence in the fact that whatever is projected from the mind and heart of so illustrious an author as Muni Maharaja Shri Nyaya Vijayaji, a worthy disciple of the renowned Acharya Shri Vijaya Dharma Suri, must have that perfection which his deep learning and high moral conception of life guarantee. All throughout the work ( the text as well as English & Gujarati notes ) there breathes a spirit of toleration, a rare virtue amongst religious controversialists. The author has undoubtedly realised that a religion is after all, a means to an end and the end is God, the Truth, the Absolute, the Brahman, the Final Cause, the Jina or whatever pamo we assign to that final spiritual condition which we try to attain. In the fundamental identity of all religions we must seek our refuge if we desire to advance spiritually. Time has now arrived when we have to recognise that through their various religions, men are aiming at the same thing, are seeking the same goal and are bound upon the same glorious quest, the realisation of Atman or Adhyatmic Tattva. The author has wisely called his work Adhyatmatattvaloka. We have to turn searching gaze on the inconstant flight of the phenomenal world in order to find out what is the unchangeable and the constant therein. There are three paths, the Hindu Shastras say, to do this, Granamarga, Bhaktimarga & Karmamarga or as our Jain brothers would say; Gnana, Darshana and Charitra. It is wrong to say we have souls or Atmas. The better way of putting it is that we are souls and have bodies and these bodies owing to the grossness of their atomic or molecular conditions hinder us from true realisation of our Being. What we have to do is to remove these obstacles by purifying our bodies. The book fully deals with these processes of purification current in all religions from their special Jaiq aspect. Yoga, Dhyana, KashayaJaya etc., which are simply names of these processes are admirably

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handled by the authors. This is what makes the book attractive oven to non-Jainas. I congratulate the author and his co-worker, Mr. Motichand, upon this successful effort and wish the book a very wide circulation which its merits deserve. zrIparamAtmane namaH zrIyuta maithila paMDita vyAkaraNabhUSaNa zyAmasundara jhA. : iha khalu vividhavidyAvinodarasalolupAntaHkaraNAH prekSAvanto nirantaramevAntarasukhAbhIpsava AdhyAtmikAdivacanabubhutsavo nUtanakRtijijJAsavo bhavanti, teSAmayamatIvopakArako niratizayAnandajanakazca syAditi bhAti / atra ca saralatayA viSayapratipAdanena jinamatajijJAsUnAM prAJjalabuddhInAmapi sukhAvabodho viSayo granthakartuH sAralyaM niSpakSapAtatAMca prakaTayati / AzAsmahe, cAyaM grantho'ntevAsinAM nItiviSaye bahUpakariSyati, jainAn praharSayiSyati, taTasthAMzcAnandayiSyatIti zivam / bhAvanagaranarezAzrita, zAstrI narmadAzaMkara dAdara yAjJika saMskRta adhyApaka AphreiDa hAIskula-bhAvanagara prAcIna jaina tattvajJAnanuM saralatAthI rahasya prakaTa karanArA ane vartamAna navayugane upayogI evA kalyANapatha-darzaka granthanI je uNapa jaNAya che te A gAmataravAholA nAmanA grantha dUra karI che ema mahAre kahevuM joIe. caturvidha-anuyeganI yejanAne AdhAre racAela, dravyAnuyoganA adhyAtma viSayanuM pratipAdana karanArA A granthanI racanA yathArthanAmAM ja che.

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A graMthanI vastu ATha prakaraNamAM vahecAelI che. prastuta tatvane piSanArA aneka upayogI viSayanI carcA emAM upadezarUpe karavAmAM AvI che. prathama prakaraNamAM AtmA tarapha abhimukhatA ane karmavaicitrya e viSaya graMthakAra ane TIkAkAranI vidvattAnuM bhAna sAruM karAve che. dvitIya ane tRtIya prakaraNamAM vidyArahasya ane adhyAtma mArganI mukhya dizA tathA parama samAdhinuM zuddha svarUpa aticittAkarSaka rIte varNavelAM che. pachInA prakaraNomAM kaSAyajaya, dayAnasAmagrI, dayAnasiddhi ane yoga zreNInuM sarala ane rasika vivecana granthanA gauravamAM vRddhi kare che. aMtima-zikSA bhAvanAnI uttamatA rAkhavA prere che. ekaMdara, vastu ane vivecana sahadaya vAcakane hRdayamAM granthama utpanna kare che ane dharmabuddhi jAgRta kare che. saMskRta kavitA bahu prAsAdika ane bhAvapUrNa che. kAvyAMtargata mAdhurya ane lAlitya kharekhara vAcakanA hRdayane anuraMjita kare che. bhASAntaramAM mULa vastune rasa ane artha yathArtha jALavI rakhAyAM che. savistara aMgrejI TIkA paNa granthanI mahattA ane upayogitAmAM vRddhi kare che. aMgrejI TIkAkAre pitAnI mane hAriNuM ane rasapravAhinI lekhanazailIthI tattvajJAnanA gahana ane nIrasa viSayane sugamya, sarala ane madhura bhASAmAM utArIne saMskRta ane gujarAtI bhASAthI anabhijJa vAcakone alabhya lAbha Apyo che, te mATe emane dhanyavAda ghaTe che.. A granthamAM anya darzananAM pramANe mAnapUrvaka ApavAmAM AvyAM che ane vidharmI darzane sAthe vidhi vivekapUrvaka darzAvyo che, tethI pratyeka jaina ane jainetara jijJAsune paNa A grantha svIkArya ane mAnanIya thaze evI AzA che.

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6 H. L. Lagu. Esquire, M. A., Professor of Sanskrit & Assistant Professor of Mathematics, D. J. Sindh College. I am glad to inform you that I found your edition of adhyAtmatattvAloka to be a very clear and interesting exposition of the subject-matter of the work. The translation is accurate, faithful and lucid and the notes instructive and sufficiently exhaustive. I am sure the book will be useful not only to a student but also to a general reader who will find it an easy, instructive and interesting reading both in English and Gujarati. Bhaskarrai Vithaldas Mehta, Esquire, M.A. LL. B., Advocate, High Court, Bombay. (Formerly) Lecturer, Sydenham College of Commerce and Economics, Ordinary Fellow of University of Bombay. I have gone through the work called asia or Spiritual Light. A cursory glance at the book will show that it covers an extensive and varied range of subjects. Primarily it is a valuable treatise on Jain Philosophy. It has been fully and ably expounded by Mr. Motichand who seems to have devoted considerable attention to the subject. The translations, notes and explanations are all very well done and reflect in my humble opinion, great credit on Mr. Motichand. It is evident from a perusal of the work that it will prove instructive and interesting both to the student of the Jain philosophy and also to the general reader.

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Motichand G. Hapadia, Esquire, B. A. LL. B., Solicitor, High Court, Bombay, I return today your dissertation on Drishti. I have gone through it carefully, I find it is very interesting and written in flowing language.......... *************** The form in which the whole thing is written is appro priate and style extra-nice, diction fair and expression pointed. Natwarlal Maneklal Surti, Esquire, B.A, LL.B., City Magistrate, Bhavnagar, Through the courtesy of the English translator and joint editor Mr. Motichand J. Mehta, I was privileged to go through the proofs of the art, a work dealing with Spiritual life and the practical process of realisation of that life, from the peculiar standpoint of Jainism. This is no dry theological work, written in a dialectic spirit, in which the author spends his learning and his intellect in barren and profitless controversies and faultfinding with systems other than his own. But it is the work of an earnest and practical student who himself has set out upon the glorious Voyage and is endeavouring, in his own life, to practise those virtues of self-discipline and self-denial &c., which he commends to others as being necessary for reaching the haven of Salvation. This it is, which invests the book with a living interest; and while the principles and practices. of Jainism find a natural prominence in it, both the learned author and his able colaborator have missed no opportunity of emphasing the points of contact in essentials, which Jainism, has with other sister religious systems; and the differences where they exist, have been discussed in a respectful and

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8 tolerant spirit. May suggest to Mr. Motichand, if it is not too late to prefix a short biographical sketch of the author Munimaharaj Nyayavijayji, as that will add greatly to the interest of the book. The modest author, in the concluding shloka, claims to be possessed of no more than a smattering of knowlege. But the success which has attended his efforts in presenting so difficult and abstruse a subject in graceful and easy flowing Sanskrit verse, shows not only the author's great proficiency in Sanskrit but also his long and close intimacy with the subject. The English translation is well and accurately done and the exhaustive explanatory English and Gujarati notes, sketched with apt illustrations add distinctly to the value of the book which deserves to be widely read not only by Jains but also other students of religion and philosophy. Vithaldas Khimji Patel, Esquire; M. A.. This book is well-written and marked by conscientious study. It takes a general wide survey of the field of Ethics, Religion and Philosophy especially from the Jains' stand point Its object, as it is stated in the Introduction is to inquire carefully into necessary requisites which would equip a man to manfully fight the fierce battle of life in which Good and Evil try, each, to make him its own, and ultimately would lead him to Final Beatitude. English notes are written with great care, lucidity and sympathy. The field which they traverse is so rich, extensive, instructive and interesting that they are calculated to impart much sound moral and religious philosophy of a kind and in a form that will be appreciated by a large number of English knowing readers. I notice as of special value the illustrations which are unusually numerous and evidently selected with

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much care. The notes will surely prove a help to many who are earnest seekers after Truth. The efforts made therein, to popularly philosophise the Jain Religion and to bring its great and magnificent teachings to light are altogether very laudable and creditable. A. J. Sunavala, Esquire; B.A. LL. B.. * The title of the book Adhyatma-Tattva-loka' is itself suggestive of its intrinsic value and I must candidly confess my inability to give an adequate opinion on its merits. The work deals with the essential principles of Jain Religion, Philosophy and Ethics. The original Sanskrit shlokas, accompanied by easy and accurate translation into English and Gujarati, together with lucid and exhaustive explanatory notes, faithfully depict the great Truths offered by Jainism for the Redemption of Mankind. Adhyatma, Vairagya and Yoga form the subject matter of this book, and hence the Jains as well as non-Jains can derive much advantage from its perusal. Such a work will, indeed, help a great deal in reconciling the differences between Hinduism and Jainism, Professor, Tribhovandas P. Trivedi, M. A. LL. B.. D. J. Sind College, Karachi, I have read some portions of the work perinataas ( Spiritual Light ). The Verses in the original Sanskrit are beautifully written and nicely rendered into English and Gujarati. We also find an excellent introduction and a very exhaustive commentary which add considerably to the value of the book. It is not easy for a layman to give opinion

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io on the merits of a book dealing with Jaina philosophy. I venture to state, however, that it is possible to obtain a very luoid and comprehensive idea of the fundamental tenets of the Jaina philosophy from a perusal of the book. Though primarily meant for Jaina readers, the book will be read with interest and delight by non-Jainas. On merely turning over the pages one comes across illuminating discourses on B&HI, 97, Aga4 etc; which will be read with absorbing interest by alt classes of readers. : I congratulate the authors on their monumental produc. tion and wish them snccess in their laudable efforts.

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ERRATA, 133 Here only such typographical errors are noted as are likely to misload the readers. For other minor mistakes and defective transliteration, we have to crave their indulgence. Page XXH line 29 Read-Scholiasts, for, --choliasts. ;, XXIII, 28 Drop the last * there." Page 1 line 14 Read, Transcandental, before, spiritual 16 line 22. Read, -Man, for,-men... : 44 26 Read,--the last three, for these three 45 1 Insert,--those of, after,--them. 122 21 Read, bring, for,-being. 123 3 Omit,--they, after,-many be. 123 Read, --selfless, for,--selfish. Read, -of, for,-on. 136 Road, -and, for,-but. Road, -on, for,-in. 146 ,, 8 Read,--their, for,-his. : 146 is 23 Omit.--of, after, body. , 23 Insert,- may also bear some fruit, after,-fruit. .. i Read, --is, for,-as. : , 8. Insert, --not, before,-even. 171 in 20. Read, -vaunts, for, --wants. 212 Roud,---reverential, for,-rovered. Omit,-but, after, -oh 1: Insert,--are they, after,--preceptors. . 16 Road, -serene, for,--sovere. . + 18) Road,--nowadays, for,--now a day. 221 g 25 - Road,--hurl, for,-hurt. , 223 30 Road, -towards, for, drop. j e :::::::: 144 66 158 ::::::: 25 211 219. - 2A 9 259 26-1

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260 270 275 281 , 281 26 Page 283 line 10 289 19 300 321 , 9 399 402 3 12 , 21 16 416 417 419 423 Omit, -of, after, -affairs. Omit,-others, aftor,--share, Omit-resulting Read,--sprung, for,--spring. Read, provide, for-plan. Omit-drop. Read, - Vyutsarga, for, - Nyutsarga. Omit,-if. Read, -longest, for,-largest. Read, --its overflowing, for,-being over flowed. Insert,-him, after, -asked ; and read -himself. for,-him. Insert, ---from, after,---detract. Read, -to, for,-in. Insert,-id, after,-than. Insert,-itself, after,-manifests. Read,-it, for,-lie. Read -unequalled, for,-unsignalled. Read, -is derived for,--derives. Road.-on or tearing away his mind from, for,-or tearing away his mind to or. Read, -to, for,-01. Read, -vichara, for,---avichar. Read, --seated, for, -sacred. Read, -is based, for, ---based. Read, --had, for, -was. Insert --by itself, after,--Pranayama. Read, -wind, for, --mind. Read, -The nature of such higher soul and of spiritual world is indeed very difficult to grasp for,- The nature......to seize. Read, -right, for,-rights. 445 12 6 9 13 11 , , , 450 88 , 23 , 2 16 538 548 19 570 , 625 627 16 25 7 ... 662., 28.

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665 667 20 25 12 694 694 >> 20 745 26 Road, -men, for,-man. Road, -vanished, for,-banished. Read,-Dharma, for,-Dharna. Road,--discriminating vigilance, for, discriminating and vigilance. Road, -Other yogis even designate this knowledge as Ritambhara. (holding to the truth ), Taraka ( spiritual clearness. ) Drop,-in. Ready-gourd, for,-ground. # 765 766 >> 4 19

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