Atma Shatakam Or Nirvan Shatakam

Author(s): Shankaracharya
Publisher: B L Institute
Catalog link: https://jainqq.org/explore/269194/1

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BHOGI LAL LEKERCHANL INSTITUTE OF INDOLOGY
ETERNAL WISDOM
BOOK NO.2
-
A Separato
ATMASATAKAM or NIRVANASATAKAM
by Pujya Adi Shri Shankaracharya
(પૂજ્યપાદ ગુરૂદેવ મુનિરાજ
Rector funny MERRY
A translation of Atmasatakam (311CH1672AT) or Nirvania kitan : O (ciuto Z HOT) of Puiya Shri Shankaracharya is provided here
by the translator with a note on how to benefit from these
Eternal writings.
What is described in the classical spiritual writings is the Final Goal, for one who seeks Liberation. Hence the clarity of the nature of this goal should be very well understood and
absorbed by the true aspirant.
Such: writings are also a process of meditation. That is, by deep, absorbed and constant meditating on our true nature, as described here, we can break the barrier between the understood and the experienced. In fact, hence, such writings are a tool towa res experiencing (which is beyond, words) the state of Libe
ration.
A word of caution would be necessary here: One has to be spiritually ready to meditate on the truth contained in such writings
s or similar scriptural pronunciations. To put it in Sankhya (471-2027) or Yoga language, to meditate on this pure Purusal

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that is in our true nature, our yama, niyama must be perfect, natural in every moment of our life. To put it in the Jain language to meditate on this Mschaya (asei 27 ) nature of the Atma, one's five great vows, the live acharas, the five sanitis and the three guptis must be practiced spontareously without a blemish - 1.e, one's Vyavahara (Cace E12 ) must be perfect. To put it in Vocantic (iza) Language, one should have come quito close to the state of sthitapragnata (izz7y515 through exemplary practice of karmyoka ( cazut ) in one's life at every moment.
Ir without this, the above meditation o
thege in:initely beauti
ful and profound verses (which can only truly be appreciated through knowledge of Sanskrit), is undertaken, it will not lead to the desired, exalted goal. The mind instead of transcending itself, will return to whatever attachments that have remained and whi h were rot removed surriciently by the lower practices of Jnana Kriya,service, etc.
'In fact there is a great danger: Because as you near the exalted
coal, the likely gains are rising exponentially. Similarly, 1r you falter, the fall is also very steep and sometimes so far gone, that one can not recover run it.
Hence, such a meditation should be undertaken under guidance of
true 1 a/guru.// The following is a free translation of the profound spiritual knowledge contained in the Birvanasatakam attributed
to Pulya Adi Sankaras
I am neither the mine, ror the intellect, nor the egol 35 cti2 ), nor the citta (léral where thought processes take place).
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I am neither the sense of hearing or of taste, or of smell or of seeing (and by extrapolation one can include the sense of touch which the author left out to keep the correctness of the Verse) (Hence I am none of the five Inanendriyas (stitisz ze ) I an neither the space, the earth, the fire or the air (and by extrapolation one can include water) (Hence I am none of the Panchamahabhitas (4 THEIHT ) of which this body 18 made) I am knowledge, I am soy. I am the Almighty 6 I am the Almighty (iziatia 29: Diezifesi Riediset) 2. I am neither the life-force (yiūt ), nor the instincts ( 2654T), nor the five bio-energies (515765 ) that flow within me. Nor am I the seven substances (214Tuning ) that hold this body together. Mor am I the rive Sheaths (actor ) that make up this body. Neither am I the speech, the hands, the legs, the arus and the genital organ (Hence I am not the five Karmendtya (atisi 15327 ). I am knowledge, I am joy, I am the Almighty. I as the Almighty. 3. I have neither dislikes (što ) or likes (2001), nor do I have greed (strar ) or bussion ( E ), nor 18 there any pride or a trace of jealousy in me. I am beyond the four purusharthas (42627 - the activities prescribed for all humans)
Kama Chi of dharma (erns ), artha (Pre ) and_ moksa ( stik ). I am knove lodge, I am joy, I am Aledghty 3 . I am the Almighty. 4. I am beyond virtue juu ) or sin (Lilit ). I am also beyond happiness ( 23 2c1 ) and pains ( 2:27). I am beyond the grert tools of holy words (+15) of holy places cites ), of holy books (cia ) and of holy practices (2T). I am neither the

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food, nor that which is worth eating nor am I the consumer. I am knowledge, I am Joy, I am the Almighty. I am the Almighty.
5. I am beyond death. No doubts remain in me. Nor do I see differences with other beings. I have no father, no mother.... indeed I have no birth left. I have no relative, no friend. I
am beyond guru nor do I have a disciple. I am knowledge, I am Joy, I am the Almighty. I am the Almighty.
6. I have no thoughts and counter thoughts (fichinti). Indeed I have no shape or colour (Bict1234 ). In everything in this universe I am there. I am the object of all the senses. Por ever am I in equipoise and tranquility (RTHCO ). For me there 18 no Liberation (lato ) of any bondage (our). I am knowledge, I am Joy,I am the Almighty, I am the Almdghty.

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BHOGI LAL LEHEKCILAKI INSTITUTE OF IMOLOGY
Sprubol El
ET BRNAL
W IS DON
Book No.3
SHREE VEETRAGASTOTRA
by
Mue
Kalikalsarvagynaya Shri Hemchandracharya
Bhogilnl Leherchand Institute of Indology Kanasano Pado, Patan 3844 266 (North Gujarat)
Price: Rs.

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VERTRAGA STOTRA
ooooooOOOO
INTRODUCTION This is a devotional poetic outburst (Irfan ) of a very great and learned Jain Saint made at the request of the king of Guirat - Raja Kumarapala. In such an outburst,
only accuracy is not the essence, but whatever Jain Shastras have to say about the Oranicient is said correctly but
interwoven with the imagination of the poet.
Further, iths expected that as for Mira, Krishna was The Lord, so for the author, the Veetraga and his Religion is the greatest! Hence one finds arguments against all other Gods and religions. But the reader should understand this as his great love for Veetxaga and not a hatred towards other; even though at times the words are very
ea strong and are obviously designed to make the king study in the Jain Heligion. None the legs, the reader will miss a great deal of understanding of the "ature of the Greatest (42675 ) both from point of view of external and internal qualities, if he gets bogged down in counteractine these arguments.
Translator's Note: The translator is deeply aware of his
limitations on a number of grounds. Firstly, he has 11ttle knowledge of Sanskrit without which, it is well neigh impossible to understand and appreciate the boauty, aurudition and profurdity of these verses. Secondly, his knowledge of some of the subjects covered is poor. However, on the positive side is his deep and abicing reverence towards the subjects, and of course there was the benefit

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: 2:
of having a great saint - who would be close to experiencing the depth of feelings of this Stotra and who is a great Sanskrit Scholar - go over the English translation which translation of another in turn was essentially made from Gujarati/by the author.
In this way it has been ensured that the essence is not lost.
In trying to put English words to the verses, the emphasis has been in capturing the meaning and the spirit behind the mearing. Therefore, in many instances there is not an absolute literal sticking to the original words. Those do know Sanskrit are well aware, how difficult it is to translate this language designed for spirituality into English. Pecause in English, which is not a language of spirituality, many of the concepts do not exist at all, and the construction of English is so very different (non-succint, unlike as in Sanskrit). Therefore, the translator has retained in the translation certain Sanskrit words which he has tried his best to render in English equivalent. Put knowing very well that this English equivalent would be inadequate, these words have been retained so that the person who knows Sanskrit as well as English would be in a better position to "feel" what the author has been trying to say.
The question has been asked of the translator, as to why the format of 1) The verse in Sanskrit (2) The verse in English and (3) The English translation of the verse.
These verses are for Swadhyaya (2722) which means constant and repeated study; and when one does this it will almost mean memorizing the verses by heart.
Patanjali
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in his Yoga Sutra points to * QgVt2t2 draft of as a way of entry into spirituality. This way 18 by Japa (ver) or constant repetition which is done concomitant with keep ing the meaning (3127 ) alive in one's mind, and then simile taneously generating the necessary changes in one's persona. lity (Thor ). (These normally apply to fantra ( #st), but are rel vant here).
The three aspects of Japa (tr) referred to above are: constant repetition which is done concomitant with keeping the meaning (Artha- 372 )alive in one's raind and then by simultaneously generating the necessary changes in one's personality. (Whawe - Hior). This last is of paramount importar.ce in spiritual growth. How in actial practice, when one tries to do this, one finds it well neigh impossible to keep the mind steady to achieve all the three aspects...... in fact, even
the first two sects rarely seem to merge: one feels oneself
mu tering the words away while the mind is busy with some other antics! So the question arises: Sho ld one, therefore, stop the recitation? A definite "NO" is the answer in the
Indian Tradition, why is this?.
Here a couple of examples are given: When you bathe and apply soap and water to your body in an unmindful way, does it not become somewhat cleanec? So also the impure Atma, by the repetition of the words of the great author. The removal of the Karmic material attached to the Atma is the goal of the entire Jain teachings. In this removal the vibrations/sounds of the words of the Great a thor/speaker play the role of emery paper on the sticky Karuis dust which covers the Atma.

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: 4 2
They say slowly
indeed very very slowly, if the Artha
and Bhava (or) are absent, but surely, these particles shall be rubbed off, by the repeated recitation of the words of the great writer. Hence the prescription against
stopping it.
Now the question is: In which language to thus repeat the verses? In English (or in any other language known best to the student), or in the language of the great writer? The Indian tradition very strongly believes that to repeat the words in any other language than that of the great writer would in the long run cloud the mearing thereof. Another pertinent question is: Why repeat it so often? Lid the great hishis of the past learn and teach the Shastras from memory only because the writing and printing facilities were not there? It does not seem so to the translator: rather, it is because, the simple, and yet immensely prefound depths of religion can never be reached by reading and understanding the Shastras intellectually-(however deeply), that they insisted on memorizing so that the knowledge has every chance to merge into the student personality. The knowledge had to be in the words of the men who were that knowledge, not those who merely knew or understood that knowledge, so that as the beginner, repeats it again and again, it slowly unfolds its depths as it applies to the student in every moment of his everyday life. This also is a reason for the translator not giving a long explanatory commentary on the translation, or adopting the methodology of a
critical translation.
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Thus for the fortunate who know Sanskrit, and blessed they ba, there is the original verse, for others the verse is English.
Among the audience which has been kept in view, and which 1s the reason why a free style of translation has been a dopted, are the large number of foreign students, seekers etc. who flock to our country and countrymen in search of the kind of knowledge this book talks about - namely the nature of GOD as per the saing. Also the large number of our countrymen who have, lost ease of control over the vernacular, let alone Sanskrit, as a result of modern educatlon, are also borne in mind.
Finally, it should be understood that any knowledge from a book ultimately has severe limitations, and those who seek to know the Truth by their own experience, would have to go much rurther, and this nurther means listening to people wi:o have achieved somewhat greater height than one sefand then following the path that has been rigorously land down by them. In this, reading has a certain place, but 1t has only a limited place. This should never be forgotten by the true seeker.

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CHAPTER 1
INTRODUCTION (420114311)
1
He who is the Almighty (421-ti ), He who dwells in Omniscience (ueensetif), He who is the fareatest ( 428 ) among all the Gods (uzA186). Just as the sun destroys all the darkness, similarly, He who destroys all the
darkness of wrong faith vision and knowledge, is also meditated upon ( Eziot ) by the wise
men.
He who has uprooted totally all the desirs (2001) arò aversion (201) which are the fundamental cause of all pains and anxieties ( 27 To whom the leaders of the upper and the lower heavens ( 242 / 57242), and of men bow down in reverence.
3
He who has expounded the various details per. taining to the four main aims of human life: Dharmal Cro - Religion/Duties, Artha (sta -eam. ing money/possessions), Kama (ctin - seeking pleasures) and Moksha (tuo reaching the final Liberation). He whose knowledge is such that it 11lumines all the happening including thought processes in all beings in all the three times - past, presant and future!
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(3)
He in whom Omniscience, Total Uncondition Joy (Bratsu ) and the Greatest Achievement of human life (u2nua ), have all merged into one - such an Almighty - Parmatma (u2fmcnt ) is worth giving all one's faith (which in cludes the deep longing to become like him). He is worth constantly mediating (Ezint) upon. I accept refuge (PHUT ) in such a Parmatma.
5
Because of this Parmatha (Ubichi ) I have a Lord upon myself (210118 ). I am totally absorbed in Hin, I am full of love and reverance towards him (24€ ). I am entirely and deeply satisfied within by him (franczł). or this Parmatma, I am a mere servant (orico 2 ).
By singing the praise (297) of this Lord (UMK), I am making my speech holy and worthy (uias ). Indeed, in this desert that is this four cornered world, this only is the night ain of the birth of all beings.
My knowledge is worse than that of an animal (ugitziuae ); and in comparison with this how far and difficult it is to sing the praise of the Lord!! So I, who have decided to create this poem of praise ( sr) for the Veetaraga ( one

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who is without Raga (2155 ) passions - 1.e. Parmatma), am really like a lame man who with his two broken legs wishes to cross a great Jungle!!
And though my knowledge is miniscule (Bisliot) and I am not fit to sing (by writing the praise of the Veetraga, and hence I will never sicceed in creating an absolutely correct song of praige. Yet I have become overwhelmed and consumed with faith, Love and reverence (812415 /
per) for Him. Hence I am not thinking whether or not I am capa? le of the task in front of me. Therefore, I am not fit to be blamed by others: because, this song or praise (27>) of the Veetrage, when undertaken in this overwhelm ing state of faith, love and reverence, even if 1t is full of defects, it is still some thing
that has some value.
Let Raja Kumarpala, through the medium of this
writta by shari song of praise of the Veetraga (A720 Yrind Heinchandra his fruit (namely the destruction of his Karmas - 1.e. Liberation) that he seeks.
Here the author introduces himself and gives the purpose for crenting this stotn (song of praise abil), ).

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CHAPTER II
The Four Extraordinary qualities that a Tirthankara is born with.
ocoooooooo
(सहजचार अतिशय )
In explaining these extraordinary qualities of a Tirthankara - who has reached Liberation - one has to guard against that these are poetic exaggerations. Great saints have said that things that are very subtle, very far away, happened long ago are to be accepted by faith, and later by following the Sadhana shown, they will become fact. In deep mediations rany saints have vouchared the veracity of these extraordinary qualities which are the subject matter of chapters 2, 3 and 4.
Let me give a simple example as to how faith comes before fact: As a very small child you were told by your mother that this mar. 1s your father. You accepted that statement on faith. After living with both for over twenty years or more, this'faith. turns into fact. (To argue that 'technically, he may not be so 1r called wrong application of mind and wrong argument-palas ).
Similarly, I urge the dear readers to accept on faith and enjoy the beauty, vastness of thought of these extraordinary qualities ( 371 Satzr ). The: are used for some very important meditations in Jainism. I am sure a few, a very few perhaps, will experience the fact of these qualities through the process of
therefore Sadhana. Please do not demiss them as fairy imagination of a
poet!

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(2)
Oh Lord! Your body is like the deep green coloured tree Chris ). Puiya Mallinatha and Pujya Parshwanatha amongst the last twenty-four Thirthankars (Veetraga) were of this colour); or like the crystal clear Jewel (2niža Fitt (Puiya Chandraprabhu and Pujya Suvidhinatha were of white colour), or like Gold (zy ) the rest of the sixteen Tirthankaras were of this colour; or like the red jewel (424215 - ruby) (Pufya Padmaprabha and Pulya Vasupu yg vere of this colour); or black (Pulya Nervinatha and PujyaMunisuvratswami were of this colour). Your body is pure and holy even without a bath, who in this whole world does not get attracted to your beautiful body?.
like
)
Oh Lord! Just as a garland from a Kalpavrakina(doccer . a tree said to have existed which gave whatever was asked of 1t) is always fragrant. Even though your body has not been anointed with various fragrant pastes of sandalwood, saffron etc. it is so attractive, that the eyes of the coddesses that have come down from heaven constantly rest on you, being very attracted by you.
Oh Master, as though you have drunk some heavenly nectar and which has made you so healthy that all the groups of human deseases - compared here to a group of snakes as disease killed - have been defeated by you. That 1s, you are for ever free from disease!

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(3) on Bhagwan, just as when a body stands in front of a mirror 1t gathers no dust nor does it sweat, sialarly in your body, how can one imagine that sweat drips or dust sticks to your body?
Oh Veetraga, it is not only that yo ir mind 18 free from desires ( 2155 ) but even the blood that is in your body is like a stream of milk which is pure white! Here the poet imagines that when one is full of Rage (desires - 21), there are colours in one's mind.
Oh Lord! Really am I fit to describe the completely extraordinary qualities in you which do not exist in any other human being in this world? For example, the flesh of your body is also white, fragrant and when looked at does not cause revulsion!
on Veetragal the large bees (HA2T ) leave the flowers that have grown on ealth and upon water and come to you, because your breath is so fragrant,
on God! This great glory of your last bodily birth as a Tirthankara 18 unlike anything in this world and therefore of great wonder. Look, when you eat food, or go to the toilet - no ordinary human eye can see these activities.
(In this, the first 4 Slokas really describe the first

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extraordinary quality pertaining to the body, the 5th and 6th Slokas describe the second extraordinary quality pertaining to flesh and blood. The other two describe the remaining of the four extraordinary qualities which a Tirthankara has at his birth etc. before his reaching Omniscience, which he knows is certain in this birth.

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CHAPTER 3
(The Kleven Extraordinary qualities that come about wher, the Tirthankar has destroyed the four Ghatt
Euch Kerg and reached Omnicience) (chorizo utazi 92 Siiaerer
In this chapter the First Keven slokas describe one AtisHAYR (57112 in each couplet.
1. Oh Lord! Becouse of the state of Omniscience that you
have reached which 1€ the result of your Tirthankara Nana Kares (Aziataetiti Ofish - the greatest and the holiest Karma a Jeg forms in his third previous birth) you have the extraordinary quality of being seen facing everyone. Because of this you give joy to humans, devas, animals etc... all who have come to listen to you.
2. On Veetraga, in a small distance of one Yolana (Zivot -
about four miles, though there is uncertainty over this conversion to miles) which is the circumference of your Samavasarana (PAHTJ QUt - this 18 a fantastiqbuilding built by the Devas for the Vegtrage to give his discourse - see Chapter 111/Verse 5) crores (1 crore • 10 millions of animals, birds, insect, humns and devas can sit with great comfort! (The seating arrangement has distinct places for dirrerent people - for a greater description
of this Sauvagaren see...
3. Oh Jineshwara! Your discourse 18 in a particular type
of Andhamacadhi (31 cm biet language...... and yet it automatically translated itselr into the language of the

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4.
5.
6.
: 2:
animals, birds, insect, humans and devas and it sounds so beautiful! It makes the understanding of the great truths of Religion so easy easy!
Oh Omniscient! Within a vast distance of 125 Yoganas (25 in each direction, 12 up and 124 below), the clouds of all diseases that began within the last six months disperse by the sway of the mind that moves after touching you! (Also they remain dormant for the following six months).
Oh Lord of this world! Just as the injustices that are removed by a king no sooner they arise similarly as you move (within 125 Yojanas), the attacks by the rats, or of insects, and of the parrots do not take place.
-
2149
Oh Lord of all Lords, as though your compassion is falling in great quantity on all of us like the great rain called Pushkaravarta) (ti ), as you move (within 125 Yojanas) on this earth the fire of all illfeeling and jealousies caused by either women, land or cities etc.... (the normal causes of fights between men) automatically quieten down.
7. Oh Master! Just like the announcement which broadcast the death of an enemy or any bad happening, your simple presence and the power thereof, destroys from this earth, (within 125 Yojanas) the evil forces of the wrong planets, evil spirits and death due to unnatural causes like plague ..3
etc.

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8.
9.
10.
: 3:
Oh compassionate one! You who know with such munificience all that men desire, you who have unparralled and udescribable compassion and love on each and every Jiva (being) in this world.... no sooner you come to any place (again within a distance of 125 Yojanas) there is not more rain than is needed (32) and no less rain than is needed (32) and no less rain than is needed Porok
Oh the Greatest of the Great! Just as by the roar of the king of the jungle the lion, the elephants get bewildered, similarly when you pass (again within a distance of 125 Yojanas), because of your powerful and compassionate personality, attacks that have taken place either from within or from outside and which have destroyed wealth, property, friends and relatives, all this quietens down.
Your movement is wonderous because of its very powerful and compassionate effects .... it is like a Kalpavraksha (tick En which bestows whatever is asked of it). Once again no sooner you move if there is any famine on this earth (with 125 Yoganas), it also gets removed.
11. Oh Lord of all Lods, at the back of your head, there is a Bhamandal (s ) an aura of light which is

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12. Oh Lord! On the destruction of the four Ghati Karmas (Ench) this phenomenal glory that has been des
कर्म
cribed in these Eleven Slokas has come about and it is famous in all the three worlds! (of the Devas in heavens, humans and animals on this earth and of the narahas in the hells). To whom does it not cause wonder and amazement?
13
2 4 3
even powerful than the sum itself! Here then poet lets his imagination take over The Lord's body would be so bright that it would be difficult to see for ordinary mortals therefore the Devas have collected all this brightness and put it as an aura behind his head.
14.
Oh God of Gods, As a result of the myriads of lives that has lived and hence collected an infinite quantity of Karmas which is a like a dense jungle covering the pure Atma...... there is no other God, but you who has completely and in every way uprooted this vast jungle of Karmas.
Oh God! You have (in your previous birth)
after often other and after led such good life and followed many of the good practices of Religion, and put a supreme effort for the destruction of the armas. Yet you never cared to get this highest human birth as a Tirthankara with its undescribable glory and wealth... but such was your action that this has been the natural result.
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:53
15. Oh friend of the whole worlds, you who have sympathy
for each and every sourd ( 21 Sicioni ) which 18 so holy, towards whom we can express our het hight met de joy and praise (gizati Ificial ); you are fit to be worshipped because of your compassion towards all who are whappy (tiguri Hiconi Abecause of your outward distance (while inward compassion and sympathy never changes)< 3921 Hiclor). You who are Yoga personified, I bow down in deep reve rence.
nd
towards callons men

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CHAPTER 4
i deroba sozia)
The nineteen extraordinary qualities that are created by the Devas (heavenly Gods) who have a very deep reverence towards a Tirthankara.) 1. On compassionate one, For those that do not believe in
you as the Greatest one, just like the sun when the time has come to destroy this world; and for those that be11eve that only you are the Greatest one like the paste of the heavenly nectar; to demonstrate the great wealth, glory and pomp of a Tirthankara who has achieved the highest state synonymously known by as Atthant a great Dharma Chakra (tricia - a disk like structure which constantly rotates) adorns you.
lets In this sloka the poet tette his imaginations have sway. The Indradwaja (Soyboiur ) a great, long and beautiful flag, that remains with you is not really an Indradwaja! But, really in order to demonstrate to the three cornered world that you alone s the Lord, this Indradwaja is only an excuse through which the Lord of the heavens (Indra) raises his small finger to demonstrate this incountarable fact.
Сои та
After Omniscience the Lord never puts his feet on the ground; the Dewas create Mine lotus shaped pieces of the softest gold, and on this the Lord puts his foot (though he is totally indifferent and unattached to
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:
2
:
all this Great Wealth and pomp and glory!). Again the
Where
author lets his imaginations have svay and says: Whose you put your feet Oh Veetraga, there the lower and upper gods (24 / 21044 ), as an excuse for putting the lotuses they really put the wealth that lies in the latuses!
At the time of giving discourse, as said earlier (see chapter III, Verse I), why is Bhagwanąvisible (as though facing) from all directions? In regard to this the poet lets his imagination have a sway: Oh Lord! the true Dharma is four-fold - Daan ( 2107 - to give to others), Sheel 2017 -character including cellbacy, conduct and discipline). Tapa ( Hū - penances and austerities) and
Bhava ( Hior - thoughts and feeling of overwhelming leverence, love, submission, to the Omniscient). It seems in order that you can speak of all four, all at the same
time that you have four mouths!
5
Oh the benefactor of the world! after achieving Perfection (1.e. Omniscience - for which Lord Mahaveer never
while spoke a worla While, wandering and doing penances for twelve long years!), in order to protect all creatures of the three cornered world from desires (2137 ), avers1ons (or ) and delusions (HE ), when you started your discourse the Vaimanika Devas (difa foran dar - the gods who like in the upper heavens), the Bhavanapatiblevas Qowinišża - the Gods who live just below the earth, and the Jyotiska Devagkaikionda - the Gods who like among the sun, moon and the stars), these Devas built three concentric fortresses (called Samvasarana - see Verse
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6.
7.
8.
9.
31
II No.1). Here again this is poetic imagination. reality due to the devotion (4) to the Lord the Devas always build this Samvasarana.
Oh Lord! When you walk on this world (please remember that the Lord always walks bear feet!), the thorns also turn upside down, (so that they do not harm you or the millions that are with you). When there is the sun, is it possible for the crowd of darkness to come and face it?
Oh my kind Lord! The hair on your head, on your body, your nails and your beard and moustach also never grow after you have left your home. In this manner this external extraordinary qualities (en) are not even there in the other Gods. (so What to talk of the glory of your internal remarkable qualities!).
Oh Lord who are so kind! when Buddhist, Sankhysites, Shaivites, Mimansikas and Naiyayikas, those five come to argue with you, after listening to you, their animosity vanishes, just as the five objects of senses - namely, speech, colour, taste, touch and smell, are also never of the wrong type in your presence. Again the former part of this verse is a poetic imagination).
Oh Lord who are the ocean of kindness! As though the six seasons have become afraid as they constantly
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aid the sensual desires all others, they all come and bow down to your feet (1.e. they become always good towards the Lord!)
whore 10. Oh Lord of this world! whose your feet are to touch
this earth, there the Devas let fall the most fragrant of water and bunches of flowers from the heavens!
Oh Lord, to whom all are reverent, the bird, also go round you from Lught to left in reverence to you (the traditional approach). What will be the fate of those who behave in a wrong way towards you?
12. Oh Lord of the three worlds! How can the Jivas of the
all five senses behave improperly? Because even the wind (which is a Jiva with a single sense) gives up behaving improperly to you. (It always is mild, cool, fragrant and comes from behind!).
13.
Oh benevelont one! Because of your superlative greatness even the trees are astounded. They bend down when you pass and they consider thema fully satisfied (arcticz) once they have done this. But those who are against you
their head has no value !
14. Oh who are worshipped by the world! The smallest quan
tity of the Devas of the upper and lower worlds who are at your service 18 atleast one crore (100,00,000). Because, in work from which great virtue is derived, even
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men with lesser intelligence do not become lazy or
indifferent.
Spac
(In those verses fourteen out of the nineteen extraordinary qualities, fourteen are described. The remaining - namely Ashokavraksha ( za michef Ex ), Chamara (UTF2 ), Simhasan (Elziot ), Dundubhi (5514 ) and Chatral 4x) are described along with the Eight Pratikarya (dostota - distinctive extraordinary qualities), in chapter No.5. Actually these thirty-four extraordinary qualities (62.9K )
about the Lord. are really to say something). In fact the greatness and the
eta Gativthunkowis extraordinary qualities are so many that they are beyond words!)
Sprce
1bex
KxOEXXTXXxxxpardxbxtke

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CHAPTERS
The eight distinctive qualities in a Tirthankara known as Pratiharya) (miaga ).
1.
Oh Lord who are for ever in equipoise, this Asokavrakah (Seitzald (a very beautiful tree which always accompanies a Tirth ankara, looks as if it is in joy; it appears to be singing by the buzzing of the large bees (H121 ) and it appears to be dancing as it leaves svay with the wind. (The poet imagines that Since it is a red coloured tree (the flowers are red) it has become extremely happy!
Oh Veetraga! In your Samvasaran (
2727). the fan
tastic building where the Lord gives his discourse - the Devas cover, till the depth of one's knees, the whole of this Yojana (ziviot ) wide Sawvasaran with wonderful flowers. Even the flowers att face upwards!
3
Oh Lover of the whole world! The words that you speak are mixed in Malkosha (one of the most beautiful of the classical singing pattern called Raga (2157 ) ) and mixed in simple tones that the village floks sings, and these words L80 holy, that this heavily sound lizce Ecra ) u listened to with great eagerness by the deer who raise their beautiful long neck to hear it!
de
Oh compassionate one! As though there is a beautiful
procession of white swas passing to do service to your
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5.
6.
7.
8.
: 2:
beautiful face, these white Chamaras (1,572 - a particular type of fans made of very fine strings of softest of white materials) which are wafted in front of you, look as beautiful as a string of white rays of the moon!
Oh the benefactor of the world! When you sit on your beautiful throne (gr) and give your discourse, then the deer become bold like lions and present themselves in your service.
Oh Lord! as the moon with its moonlight gives great pleasure to the chakora bird, in the same way with the wonderful luminous aura behind you, your looking upon on all good men gives them the greatest of joy.
Oh Lord of the three worlds! In the sky this Dundubhi (33 for - a vast deep throated drum) which is beating infront of you 2t seems it is announcing that among all the Gods of this world, your wealth, pomp and glory (to which the Lord is least attached) is by far the greatest!
Oh Lord of this world! Above your head as though it shows that your virtues (yva ) are ever rising, there are three Chatras ( beautifully ornate
round and precious structures which cover his head). They clearly show that you have reached the greatest achievements in this three worlds!
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:
3:
9. Oh Lord, really, after seeing this amazing and almost
magical pomp and glory of your Pratiharyas (yinat ), are not those that do not believe in you or have faith in you (i fizzazlez ) also very much surprised?

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CLAPIXR 6 The argument against those that oppose you (lauer ira121-)
-
-
-
--
1.
and
Oh Lord of the Lords'. You whose body is the most beautiful and the most holys, whose looks are like the heavenly nectar that 18 pasted in our eyes. Inspite of this for those that are indifferent to you (tie 222
322ilniot we feel very unhappy. This for those that speak lies about you because of their Jealousy towards you, we feel very very unhappy. Is this not natural?
2.
Oh Lord! He who apposes you, himself like an ordinary man, is consumed and harassed by the passions of anger, pride etc... This is what people say: So
those who have discrimination and understand the
difference between you and other Gods, are very un
happy.
. 3.
on the well wisher of this whole world. Ir the one who opposes you la without desire (Vestraga) then he is you only (Fecause all who have become Vegtraga, from the point of view of this quality are one). Now 1r he who opposes you 18 with desires and aversion then he really is no competition to you. (How can one who 1s not Veetraga compete with one who 187) te Is it ever possible for an ordinary butterfly to compete with the glorious sun?
..

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2
:
Oh Lord of the world! Those Devas who being born in the Amrittar Lem Loka (from where in the next human birth Omniscience 18 certain), constantly long for the Sadhana (21€1oti - 21 - the way) to Moksha (sher ) that you have shown. Yet for those who are not even adept at some of the external aspects of your loke ( 208. 1e. the various poatures the Lord adopts dur. ing his Sadhang), how can they ever reach this internal Sadhana or Yoga that leads tohtokaha?
on Master of the world! We consider you as our Lord.
CESTI one who will protect all that is good in us and grant all/what is needed (air). Ve sing joyous praise of you (23 in );we follow the path laid down by you (31 2011-) ...... because except for you, there is no one in the world to protect us. Hence what else should we do but to sing your praise and be of service to you?
on you who are kindness personified: those whose con duct is full of blemish, who are eager to misguide the simple folks.... and who through belief in wrong
pods and practices lead the people of this world up the wrong path... about this to whom shall we tell and shout but to you, my Lord?
7.
believe How can te who is intelligent bekene that he who 19 forever Liberated(The Jain Shantrag believe that a Jive who was adxed with his Kamas, through extraordinary erforts becomes Liberated and then he too is

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Creatia
: 3 :
While like the Lord of this world 1... God (other Religions believe God to be forever free from Karmas and hence always Liberated) will spend his energies in the best, in looking after and in destruction of this world? How can they take shelter of those Gods who can be compared with the son of a widow (an impossibility)?
Oh Lord of this universe, how sad it is that those who believe in other Gods through their 11lusions and for the sake of satisfying their stomch and their senses, speak 1118 of a person as Perfect as youl (It would have been better if they said nothing!).
9.
on Lord of all the Lords! those who oppose you imagine something like a sky flower (a non-existant thing) (though their own linted Intelligence (PCIM ). Then they will divise arguments to prove their point (ITUT ) but they are not able to give a coherent picture in their theories or in their own life!
10,
Oh compassionate one! Now I understand, how all this happens! The attachments for seneous pleasures that ), and the attachment towards one's near and dear ones (272) are relatively easy to remove from within. But the attachments to false beliefs and the persons behind those belief (21222057 ) 18 so dirricult to remove føron men of of good Intolligence and discrimination. Hence they oppose you and favour their own Gods.

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swat nectar
11. Oh Veetraga! Your face 16 always happy (4h007), your
eyes have no trace of desire in them (PTSTOIECT ), your words are nearer to the human ears. In this way you who are deserving of all our love - and yet because of the confusion caused by Drashtiraga ( {[62205 see
previous Verse) some others are either indifferent to you you or critiže you'.
12. Oh you who have sympathy for everyone in this worlds
1t 18 possible for the wind to become standy, for the mountain to helt ar for the water to burn..... but the Jive who is distracted by the grent passions of desires, aversions etc.... he is not the one to reach the highest stage ( 37€T ).
.
.
.
.
.
.

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1.
2.
3.
CHAPTER 7
Destroying the idea that God is the creator of this world.
जिगत्‌कर्तृला निराम
>
Unless one does good or bad acts (
there is no possibility of having a body. If there is no body, how can there be a mouth? If there is no mouth there cannot be speech -1.e. the Shastras.hus how can the Gods believed in other Religions can ever be the creator of Shastras or give the Perfect guidance (3) (Because some believe that God is always without any Karmas hence the above argument is given).
-
God who is without body, for him it is not logical that he acts in creation of this world. Secondly, there is no reason for him to create this world. Since God is Perfectée, who has no necessity to act (c) what is the special reason for his creating this world? But God is completely independent - - so he would not create this world as a result of an order from someone. He entirely acts on his own. Hence he acts extremely independently and through his own volition alone that he creates this world. (The answer to this argument is given in Verse No.3).
If God through his volition creates this world then the question arises does he do it just for fun (As)
because he for himself, feels like it or is it that he
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creates this world, again out of his own volition because he has compassion for all the creatures of this world? Now if God does crention just for fun then he 18 like a child who plays in sand in creating his cast les - so God, like a child becomes one with Likes (213 ). Now one who is with desire ( 21 ) can never be God, So it cannot be believed that God creates this world just for his own fun out of his own volition. Now if he has created this world out of compassion for all the creatures of this world, surely he would make all the Jivas (beings) of this world happy?
But in this world there are bodily and mental pains and anxieties ( 2: 205 ), there is poverty, because of birth in hell and other places which is full of pain Conflict ( 21 ) so many Jivas lend a life full of fear .... than How can God be called compassionate? Hence one carnot accept that out of compassion he has created this world.
Now if you say that God relies on the activities of men and depending on whether the are good or bad - accordingly he gives happiness and joy (35201 ) or pains and anxieties (2:27 ).. then sich a God, like us, is not independent. Ane he who is not independent - how can he called God! Secondly, as per your own statement the various odd occurings in this world depend upon the Karpe of the person concerned. Then what is the necessity in bringing God in between?

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6.
7.
8.
#3 #
Now if you say that this activity of God regarding creation etc. is not capable of debating upon, because that his Nature - then this statement of yours says that no one has any right (42) to find out whether there is God or not. (This is not reasonable).
If you believe that God knows everything about all substances and this knowledge itself is an action on the part of God, then with this we also agree. Because our God is also Omniscient. Amongst these Omniscient evaras some are free from all Karmand hence without body called Siddha (r), while others may have a body (1.e. a Tirthankara or and an ordinary Omniscient (25izidicat).
Oh Lord! On those on whom your blessings fall, such Jivas give up belief in this false theory of creation by God.... and accept whatever is said in your teachings and find joy in believing them.

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SLH CHAPTE
(The destruction of those principles which accept truth as truth at Wres)
(3 chist 162125
1.
If we accept any matter to be existent at all times (statisticaret ) then two defects of logic called Kruta Mancha ( olier ) the destruction of that which is created) and Akrutrakis (Bicho Bībeh - that which 18 not created comes into being). Il va accept any matter to be constantly destroying at all times (34T Stic27 ) then again the same two defects of logic worm tioned above come into being. This nuods to be clarified ty_exampless/a) Krita Maasha When we consider any matter to be exstant at all
times (Static int ); If a matter is at all times oxIsting then just as it cannot be destroyed so it cannot be created. Thus, 17 an earthen pot 18 forever existine..... then the various shapes, such as the base, the neck, the lips which were made by the potter in preparing the pot...... and these we can see direct ly - well, they, all then would have to be said as "uncreated" as they are of no use in a thing which is existing at all timer. Thus that which was crented by the potter comes to nothing. This goes against Logical principles. b) Akrute dar Wher we consider any matter to be

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existant at all times to a ): Now if the earthen pot 18 forever existing then all the various shapes of the pot are also forever existing, and not made by anyone. Now this 18 not possible for they have to be made by a potter. Hence by this wrong belief, that which was not made comes into exdstance. This 18 against logical principles. c) Kruta Naasha: when we consider any matter to constantly destroying estais sinca ): Puddsto believe that all matter is perpetually destroying. Thus the pot which is existant at one moment is said to be destroyed at the next moment. This obviously goes against logic as we can see the pot existing.
Ohe
d) Akrita Agama: When we consider any mattar as constantly destroying (strctic Bichcza ): Thus at a given moment the existing earth which is capable of being made into a pot gets completely destroyed. Because of this, the base, the neck, the lips etc, or the pot cannot be made. But these we can see with our own eyes. So where did they come from? Hence by accepting that matter is destroying itself at all times, there obviously 18/iogical error Leoming into existance of something that was not made.
Now ir the Atme is accepted as existing at all times (stata inca ) then in human ure there cannot be the ex1stance or happiness (25201 ) and unhappiness ( 2:207 ). And if the Atma is thought as destroying itself at all
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times
U ), then also in human Lire there can
not be the experience of happiness and unhappiness.
This needs to be clarified: a) Absence of happiness and unhappiness when one be lieves that Atmn exists at all times (statins toca ) Since happiness and unhappiness are opposed to each other they cannot be experienced at the same time - but onlyfsequentially. Thus, ir the experience of happiness and unhappiners 13 sequential, then the Atmo carnot remain in the same state at all times. To be clear, once the Atma has experienced happiness it (conhappy Atma) dies and is reborn to experience unhappiness, and then it again dies as an unhappy Atma 2 to experience happiness. Thus by believing that the Atma exists at all times in one state - namely that of happiness means that a human being cannot experience happiness or unhappi
ness.
b) Absence of happiness and unhappiness when one believes that the Ating is destroying itself at all times: (Schizione ): As said earlier, happiness and unhappiness cannot be experienced similtaneously but only sequentially..... and this latter is possible only if the Atma continues to exist at the next moment, Thus as the Buddhists believe that the Atma too is destroyed every moment, then how can it experience happiness and unhappiness?

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3.
341
Boy if as the Vedantists believes, Atma is accepted as existing at all times then one cannot deduce in such a belief either virtue (yux ) or sin (L) or liberation (A) or bondage (or). Similarly, in the religion of the Buddhists which believes that the Atma is constantly destroying itself, there also one cannot deduce either virtue (y) or sin () or Liberat1on () or bondage (over).
This needs to be clarified:
a) That which is unchanging remains always with the same properties. Thus if the Atm is full of virtue (5) it shall remain so and man will constantly experience worldly joys. The reverse would be true if the Atma is full of sin (u). That the Atma is sometimes experiencing the fruits of virtue and at other times those of sin - which is what one seeps so clearly- then how can be said to be constant at all times? Similarly the unchanging Atma would either always be liberated or always be in bondage. It cannot first be in bondage and then become liberated yet this is obviously what Day we see thud how can one that in an Atma existing at all times constantly, there is either virtue (UT), sin(), Moksha (er) or Bondage (er)?
it
do
>
b) In the Religion (2) which believes the Atma to अभित्य be constantly dying and being reborn (w at one moment, for similar reasons as above, how can there be both virtue (you) and in (u), and similarly how can there be both liberation (er) and bondage (eier 19
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4.
#58
In Atma and other things, if they are believed as existing at all times (kant Nitya - IT FICK ), or if the Ates and other things are believed as constantly changing at all times (kan And tynner) then Anitya अनित्य) Artha Kriva (that which one has to do) is again not possible.
This needs explanations
- e.g.
Artha Kriva means the work of the thing concerned the pot's work is to contain water, the sheet's work is to cover and so on. If the thing has no work then it is a non-thing (2).
a) To see how Artha Kriya is not possible in an Ekant Nitya thing: A thing is done either sequentially or similtaneously. In both these ways Artha Kriya is not possible in Ekant Nitya. We have already explained earlier that the At
experiences happiness and unhappiness sequentially, and this is the work of the Atma But if the Atma is unchanging at all times (Ekant Nitya) then this is not possible it would have to change its nature to make it possible. Therefore, let us imagine that it does its work simultaneously this again also is not possible, because one can see that actions take place sequentially. Secondly, if all the actions were done at the same time, then for other time no work would remain such a subst
ance then becomes a non thing ( ). Thus in an Ekant Nitya substance one cannot deduce Artha Krivs (its own work) either sequentially or otherwise.
-
Similarly, in an Ekant Anitys substance 1.e. a substance that is constantly changing, since there is only
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& moment when it 18 existing, then Artha Kriye 18 not
possible. If sequential action is not possible in a moment, how is it that all actions get finished in a moment? And further, it possible, it too would be come a non-thing (372417 T25 ).
5.
Oh Bhagwand As you have said, if everything is thought of a sopetines unchanging (Kacze ) and sometimes chang
(loca inglthen there 18 no derect whatever in this understand ing/explanation.
Let me clarify again
Questions. If a thing is thought as above Nityanitya (ircza iño) why is there no defects? In reality the defocts should increase - because the very defects you have shown above 11 ve accept a thing as Bitya or as Anitya, both will come to this Nitya Anitra understanding of a substances.
Ansvors Bityanitya is not a bere addition of Mitra Anitye, but it is a separate description by itself. There are certain things which are harmful by itself, but by combining with another thing, the second thing also losos its defect....... and a new quality 18 bom as shown in verse 6.
6.
Por example, Jagery alone leads to Pheln (oun ) and dried ginger alone leads to bile cut ) but if you combine the two and use them in medicine it is without defect. (In fact 1 destroys mucus Bīsi )).

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7.
It is not possible to prove anything with definitiveness, against this proposition of (a substance as being both Nitya and Anitya), hence these differing qualities in the same thing are not anything wrong! It is not that in dirferent coloured things you see & mixture of varied colours?.
The intelligent Buddhists themselves believe that the shape etc. of any one thing is made from various shapes, etc. of many things - so how car the Buddhists argue and try and breads the Anehantvada (indisdaia - the belief in Jainism that a substance is Nitza as well as Anitya). Explanations The Buddhists believe all substances as being knowledge. They say that when anything is rerlected in a mirror, it looks like the thing reflecting. llance 'knowledge, and its 'reflection' (1.e. that which 18 to be known (2) ) become one. Here they accept that differing qualities are possible in one thing - this is Anekantavada . So how can the Buddhists who accept Anekantwada as shown above ever try and argue against and destroy it?.
In a picture made of different colours though one thing 1s seen in many ways by Maiyayiñas, Vaisheshihas..... so they also carrot argue against and try and destroy Anekantvada (Sihatisztalia ). Explanation: The Valyeyi has and the Valsheshinag consider the knowledge of a multi-coloured picture as one knowledge

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.
8
.
In that picture they are able to gather the lonowledge of various colours like white, black, red, yellow, etc.... They do not consider this knowledge as opposing the know ledge of the main picture...... 80 they too have accepted Anekantwade - so how can they oppose its.
10. The Prakruts (gasin - the external world) 18 accepted
by the learned Sankyaites as composed of the opposing qualities of Satys (Pirot ), Raja (24727 ) and Tamus (staza). Since in one and the same thing (5 ) they accept opposing qualities, how can they oppose the Anekantrade of the Jains?.
In matters pertaining to life after death, Atas, Moksha (5128 ) those whose understanding 1s completely dixed up, for me to Charvakas (who do not believe in God til knat ) And their opposition to Anekantwada - at 1s not worth thinking a whit about, a.

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TH CHAPTER
(The praise of these bad times - Dushamakala). Circtinggize )
Oh! Lord of Lords, in these times when one can get the result of devotion to you (The ) (1.e. becoming more and more ready for Liberation) in a short time. May such a bad time (dimain/2:0467 ) be really far better than the better times (such as the Sushmakala - 29tiñīctic )!
0 Jineshwaral compared to the Sushamakala, in this Dushama
Jiest in compared to kala your blessings give far greater results , because the presence of a Kalpavraksh (a treed that grants you whatever you wish) on the Mery Mountain (where it is not uncomrnon),(18 much more praiseworthy) when 1t is found in Marwada (
- a desert like part of this country).
3.
O Lord! Ir listeners of intense faith, meet with wise learned men who know the true meaning (28221 ) of the Agama ( 31 - the Jain scriptures), then even in this Kalikala your Religion/Teachings would spread wide and far.
- hala O Lord! Even in the better times like the Sushamel, there are arrogant and bad people. Then in thas Kalikala (also called the firth Ata - or cycle of time) are we not unnecessarily getting upset with people who behave badly (towards you)?
5.
O Lord of the world! As a test to see whether we are moiing on the path of Liberation ( IUT ) this Pirth ara

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is really far better. Without fire the fragrance of the scent known as Agarı does not increase.
Oh Veetraga just as him who has found a lamp at night, or like him who has found an island in the ocean, or like him who has found a tree in the desert of Marwada, or like hin who has found a small fire in the cold weather...Similarly in the Kalikala, I have found the dust of your beautiful feet (1.e. I have found my lord!) which is so difficult in
these times!
7.
Oh God of all Gods! Without meeting you (7813), in other times besides this Kalikala, in many rugas(cycles of time) I have wandered in this four cornered world (Hizi2 ). Thus where I have now met you..(and my faith has become so firm!) 1.e. in this Kalikala, let me pay my obeiance to this Ka likala!
Just as the most poisonous of snakes (id 672 ) 18 adorned by a beautiful jewel.... similarly this Kalikala which 1s full of defects looks bea tiful because of you who are faultless!

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CHAPTER 10
yer The Praise of Amazement.
( 3724a Ida )
Oh Bhagwan, When I am happy or joyous (towards you), you shower your blessings - i.e. you become happy - towards me. So please, my lord, break the cycle of this inter-dependence and just shower your blessings upon me.
Explanation:
The author is telling the Lord, that my happiness and joy towards you is an ordinary matter ... while your blessings are of far greater importance. Hence please give up the thought that if I - your servant pleases you, then only you shall be pleased towards me. If I get your blessings I shall undoubtedly be joyous.
O Lord! to see your great and wonderous glory and beauty in all its respects - even a person with a thousand eyes is not fully capable of it. Similarly, to speak of all your qualities, a person with a thousand tongues also is not fully capable. (Because, as it is said, God is beyond speech, mind and the intellect!)
3
O Master! You are capable of removing the doubts of even the Devas who live in the heavens known as Annuttar Deva Loka (3167612 aer costas - these Devas lead a life
...2

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: 2
:
of unusually firm faith in the Lord and are certain to reach Liberation in the next birth - so their doubts are very subtle, learned etc.....). Is there any other quality of yours (all of which are only for the benefit of others), which is more praise-worthy?
O Veetraga! You are submerged at all times in the greatest of all joys, and yet at the same time the highest detachment (dacé ) is there in you. Such an apparent diversity, how can a person of no faith
ever believe?
Oh Lord! You are completely detached in your mind (Ten22 Hicr )with all the Jivas of this world, and yet you do the greatest good to all. This strange quality in you, which we with faith, can fully understand, because it is not so easily seen in others (GOD) how can we say that it is also in them?
a
O Bhagwan! On one side is your highest mental detachment and physical renunciation (1 ) 21 ), and on the other side is this great Kingdom of Dharma (Eritishciat) that you have established. These apparently opposing qualities are only in you and not in others.
Oh God of all Gods! when you are conceived in your mother's womb, when you are born, when you renounce the world, when you reach omniscience, and finally when you have

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: 3:
the physical body to reside as a Siddha for all times in perfection (the five Kalyanakas - cts or hiu ich Date at the time of these great occasions w as the Jivas in hell, for a period of about fortyeight minutes (age ), experience happiness (As their inordinate and varied pains and anxieties are relieved during this period). of such a one as you, who is capable in describing the holy life story in all its details? (It is impossible!).
on he who is tranquility personified! Your peace, tranquility, equipoise ( 27tch ) is wonderous, your beauty
is remarkable, your compassion towards all the Jivas
of this world is amazing. You in whom all amazing qualities reside have around you the greatest pomp and glory (created by the Devas - as explained earlier). To you I bow down in great reverence!

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CHAPTER 11 The Praise of your Greatness
(H Eis+24 2016 )
1
Oh Lord of this world! You have destroyed (i.e. born them with equanimity) the great tribulations (before reaching Omniscience). You have thrownaway (i.e. again born them with equanimity) all the obstacles
3 which came in your way (3421431 (disturb your great Sadhana (again before reaching Omniscience). Really, the cleverness of great men is of a very high order and very rare (Brya ).
(to
You
2
On/who are capable of being worshipped by the whole world! Though you have no attachment or desire ( 211 )
whatever, you have made love to Liberation (which is compar
ed to a young beautiful woman here).
Though you are
without hatred and aversion at al # ) you have killed the enemies that are the great passions (anger, pride, treachery and greed)! Really the greatness of Mahatmas is remarkable and very rare (Brya ). (Because of this it is very difficult to be reached by ordinary Gods - (Devas) ).
3
on the benefactor of the world! Though you are absolutely without expectation and remain very frightened by all sins .... you have won over the people of the three worlal (i.e. the five sensed humans, demizens of hell and heaven). Once again the cleverness of great men is of a very high order, and very rare ( nya ).

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4
Oh Lord of the world! You have given nothing to anyone, you have taken nothing from anyone.... and yet your great pomp and glory ( 85 ) is supreme. Those who are truly wise and learned, their abilities are of a very high order and very rare (szycê ).
Oh Lord! @thers could not gain the supreme state by giving even their body to others (The Lord Buddha is reported to have put his own body out of compassion in front of a hungry lioness!), while this supreme state (350) came automatically to your feet because of your detachment.
Oh Lord of the three worlds! You are harsh to the enemies of desires and aversions etc.... and you are tender and compassionate towards all living creatures. These remarkably strong qualities in you have led you to this great kingdom of Dharma that you have reached.
7
Oh Deva of all the Devas! Others show many states as
full of defects, but the same in you are seen as great qualities. If what I praise you for is untrue, then the citizens of this world will vouch for me.
Explanation: If someone harms us, to remain quiet is considered cowardice - thus forgiveness (89217 ) is shown as a defect by others. While Lord, you have shown that to destroy the enemy that is anger, forgiveness is the tool parexcellence in the So our Lord leads a life
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:6
:
of forgiveness. To become a Sadhu is to start the business of a beggar to many and hence physical renunciation is looked down upon by them. While our Lord considers physical renunciation a tool par excellence of keeping away from other (a necessity prior to reaching omniscience). Hence he warmly embraces physical renunciation,
Oh what a wonder! That for me is singing this song of praise, you my Lord, who are greater than many of the other Devas, and greater than the great disciples of Thirthankaras called Ganahandus, and who are so holy, have become my object of praise and song! (i.e. How fortunate am I that I have sung the praise of the Greatest of all (4.2 Sistă )).

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: 7:
CHAPTER 12
1
The praise of your detachment
( dara ade ) You Oh who are detachment personified! In your earlier lives, you have so often and with such intensity cultivated this quality of detachment (2021 ), that in this last birth of yours, as a Tirthankara, detachment has become
spontaneously one with you!
Oh Lord! You (who in your previous lives) on the path to Moksha that you have treaded, you have far greater detachment (e2102 ) in things of happiness (i.e.sensual pleasures) than in things of unhappiness (towards pain
ful occurances).
Thus your detachment is of the truest
variety (Ghira os ).
r of detachment! You have, by the instrument of discrimination (iacio ) polished and sharpened this instrument of detachment so very thoroughly and perfectly (in your previous lives) that in this last life of
yours, which means Liberation already achieved, its
effectiveness remains completely undiminished.
When Oh Lord! In this life, which you make use of things and pleasures of your kingdom (before his renunciation) and those that are created by the Devas (after his re
..8

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5
6
7
: 8:
nunciation, as well as after his gaining Omniscience), you are completely detached. This quality is described by a beautiful word Rati Samadhi ( 214 21 mar समाधि ... The Lord realises that these pleasureables objects have to be indulged in because of the result of his previous Karmas. Realising this, though he partakes of them, he remains totally detached (mentally))
Oh
You
who are the very image of detachment! You who are forever and totally free from the attachments to the five kinds of sense objects, when you take the path of
renunciation.... you are completely absorbed in the thought that indulgence in the sense objects is the prime cause of unhappiness (2).... and so have a very high order of detachment towards them.
Oh You who are the ocean of detachment! After renunciation you are completely detached and unconcerned (Tezzer) with happiness, unhappiness, worldly bondage or Liberation. This too is detachment of the highest order. Is there any phase of your life where you are not detached?
Oh Veetrag, many others have given up the worldly life. (here said to remain in detachment 2122) because OS either of unhappiness (), or because of some intense desire (eff) for something wordly. It is only in you that true detachment (through the
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knowledge of the causes of happiness/unhappiness - Celio shift ) has become spontaneously one with you.
8
Though you my Lord (4.234 do ) are totally detached; because of showing the right path, you are constantly doing good to the whole world. Though fully detached,
le you, who protects the Jivas, who are afraid of this re
peated cycles of birth and rebirth... I bow down to
you indleverence.

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: 10
:
CHAPTER 13
IL
The praise of your conditional help to all (Egida1272010r )
1
Oh God! you help uncalled for. You are full of tender affection (clic 827 nice ) inspite of no desire of any gain to yourself. Even if you are not prayed to you do good to others. You are a brother to all - without relati
(Explanation: His showing the way to Liberation is the
ie his kindness ete greatest good he has done. The rest is his nature)
Oh God! Without the affection that results out of the
sense of 'Mine', you are tender and loving in mind towards all. Without cleaning, your speech wonderfully shinese Without a wash you bear the most unblemished character- disciplie - celibacy (2001). You are worth taking shelter from - and remain in submission to you ( Q 2u1 ).
3
Oh You my Lord who are the Bravest! Without pride or show of any kind you have done great deeds (in his Sadhana period, he underwent great tribulations); you are forever quiet ( list ), you are forever in tranquility balance and equipoise ( FH). And yet the very deep rooted, tortuous throms that one's Karmas are, you have smashed them in such a way that there
will never be formed again in you!
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4
O Lord of Lords! You have no more birth after this
last glorious one, You are the greatest of all, You have no trace of disease, by your contact those who are fit( fick ) shall never go to hell anymore, You are free from the dust of Karmas, You are knowledge personified, your beauty and qualities are beyond description - I bow dowr. to you in great reference.
Oh! You are the greatest of Kalpavrakshas (a tree that can give whatever one wishes) Without watering you give wonderous fruits (as we follow the path shown by you, the great passions get worn out). Though you have not fallen down you are solid - i.e. worth all possible praise - you give that which is beneficial even when it is not in our mind (our desires/aversions get slowly destroyed as we follow your path). May it be, that I through you (1.e. following your shown path scrupulously), find the final fruit - (namely Moksha).
Oh Jineshwara! Though you are detached from all, you are the master of all, though you have no sense of !! Mineness " you are so very compassionate. Though you have no desires and aversions (2133/ hesr ), you protect this world (from evil). I am your servant while being free of a strong and wrongful attachment ( di&iots) to you.
7
Oh Lord: who are the brightest of Jewels, who are the Kalpavraksha without any barrier (i.e. you give the
greatest so freely!), you are the giver of the good
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renfit
even it is not in our mind.
That is you are much greater than the Chintamani Jewel (which gives only when asked).
I have surrendered myself to you completely.
8 0 God of all Gods! Ultimately you are a Siddha (though all the moment you have a body). (Siddha is the state of final Liberation: Without body, senses, mind, inte1lect..... but with full knowledge, joy, kindness etc..). Now I am incapable of meditating on this nature of yours
निराकार ). I have never even seen you in this state
and hence I cannot meditate on this nature of yours. Thus for me, who am ignorant in this subject, may you be pleased with me (so that you will show me the way).

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CHAPTER 14
The Praise of Lord's purity in Yoga
(210785 8240 )
1. Oh Lord of the Yogis! By stopping in all ways all the
harmful (hozt: ) activities of mind - speech and body..
.... you left the mind free and thus you overcome this
trecherous mind!(e.g. Without force, by pure knowledge the Wougained victory over the mind).
2
Oh Lord of the Yogis! By force or suppression you have not controlled the senses, nor by indulgence in them did you make them unruly........ by your beautiful discriminative intellect you have won over your senses.
3
Oh Master of the Yogis! The eight stages of yoga seem useless exposition (for you) - if that were not so, how is that this yoga has become one with you right from the day of your childhood!
O Lord of all Lords! Towards sense objects that you have known since time immemorial, you have perfect detachment ( 205 ). But towards these (1.e. Jivas - beings) whom you have never seen you feel one with them ( Flicrash ) in this yoga of yours. Oh Master, this wonderful life of yours is not possible to comprehend by ordinary people.
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5
Oh Veetragal@ther (Yogis) show consideration to those that are constantly doing service to them..... yet your consideration and the good (39072 ) you do to them who do harm (37 voti2 ) to you is far greater. Oh! trulyt, your entire life is unlike any other in this world.
On the Exceptional one! You did great good to beings like Chandakakishika (a very poisonous snake) who did harm to you. And towards those like Sarvanubhuti, Sunakhatra etc. who were near to you, you were completely detached. (In fact you did not protect them from their problemstories, because you knew that their Karmas were such) who can really question about this amazing life of yours?.
on Lord! You made your Atma completely steady in the greatest of Samadhi and thus you never bothered or
cared (you were above it all) to know whether you were
or were not happy or unhappy!
On Jineshwara! He who mediátes ( Eziri ), that which is meditated upon (212) and the process of meditation (E20 of ) have totally merged into one in you. How is it possible for others to believe in this superlative achievement in yoga ( zupitial c7a8 ) of yours?

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CHAPTER 15
The Prayer of devotion . Cristo Rrier )
Oh protector of the world! Leave alone all the various qualities by which you have won over this whole world - only your serene and quiet face and bearing has won the three cornered worial. (of the humans, of the demizens of heaven and hell).
2
O Lord of all the Lords! These sinful people who have been dishonourable to you who are far greater than the other greats like Indra, they have been foolish: such as they have thought the Great Meru mountain to be a
blade of grass, or seen the mighty ocean as a small dirty puddle of water!
3
Oh God! Those people of ignorance have not gained the essence of the Religion that you have shown - for them it is as if the Chintamani Jewel (which has the property of bestowing any wish) that was in their hands, has fallen down! Or the immortal nectar ( 37 01 T) that they received, has been wasted.
Oh Lord! Those who have through jealousy looked upon you with anger that is like the burning fire,.... may that fine come to life and...... what is the point of saying
it?
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are of wo%
Explanation: Here the author has become quite passionate and wishes to say "May the fire burn them up" but realises that it would not be right, so stops himself. He realises everyone who forms the besede variety of Karmaç by showing aversion to God is bound to pay the price as per the Law of Karma....... so why should be show hatred by use of such strong language.
5
Oh my Omniscient Lord! Those who say that your Religion and other Religions are really equally good and similar; such men have been really subjugated by ignorance (87 sliot ). In reality, they have equated the immortal nectar ( FidīPage #64

: 17 :
8
Oh Lord of the world! Oh that earth (upon which you have walked), on which the shining red light from your red nail lingers for a long time and looks beautiful like a red bangle (eqsinius ....... may I bow down in reverence to that holy earth.
Oh Veetraag, my birth is successful, I am gaining great good ani virtue ( yuz ) and I am greatly obliged and thankful to you, because again and again, I have been attracted and have become mad (oftū2) by loosing myself in singing the praise of your multitude of
qualities.

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CHAPTER 16
---
--
-
The Prayer of one's Own Shortcomings B (3Tchaicizator ,
1-2 On one side by having drunk deep from your nectar like
teachings in your Agams (311- Jain scriptures), I
remain as if in a gentle breeze of peace and tranquility ( 7isti ), and through that I am experiencing the perfect joy and awareness (leziota ) that is the
But wealth of mine (of my Atma). Hence, on the other side, from time immemorial, I have the poisonous force of likes and dislikes ( 215/347 ) inside me and this intensely baffles me. I have become helpless, what shall I do, Oh merciful Lord!
Oh Master in being surrounded by the poisonous force of likes and dislikes, whatever improper and shameful acts I have done, I am not capable of enumerating them in front of you. May my hidden sins be deprecated and be thoroughly condemned (ie 72 ).
On one who have won over all delusions ( H )!In a moment I have had strong attractions (3127- ) towards sense objects, while in another moment I am completely free of this attachment. In a moment I am getting angry and in another moment I have become forgiving. In this manner, the faults like delusions (She) and others have for their own fun made be fickle like a monkey!
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Oh Lord! Inspite of being taught and learnt your wonderours knowledge and faith and vision ( 2227025lict 22107 ), I have with my mind, speech and body done bring 111 and shameful things (3 reiz ) and thus have by myself lit a fire upon my head - 1.e. I have ensured that my future births will be lowly
) and full of un
happiness!
Oh my Brotector! though you are present to protect me, yet the thieves that are delusion (inte ), desires ( 215 ), aversions ( IDE ) etc. are stealing away my three jewels of right faith and vision (Fidzco Lagiot), of tight PutthxandxSion knowledge ( 21821.3L strop ), and of right conduct (2dzi piers ). I have lost all hope - Oh! these thieves have killed me!
Oh Lord! I have wandered much in the scriptures of other Religions...... but in all of them I have seen you and You alone as the one who is capable of helping/people
to cross this ocean of the four cornered world. Therefore, I have encircled your feet ...... hence, O Master, please make me cross this ocean of the four cornered world ( 25212 217 372 )....... 1.e. lead me to Liberation.
Oh compassionate one! It is only your great kindness that has put me in this very high state (of a highly respected Guru of a great king)...... hence, How far you to become indifferent (by not leading me further to Liberation) is not fair on your part.
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Oh Father! you are the only one who knows all the remedies and ways (which lead to Liberations). There is no one more ready to help other than you! There is no one more than me in need of help ( 9UIST ). Hence on compassionate one, please become active in what is your duty...... i.e. please lead me to Liberation.

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CHAPTER 17
The Prayer of Submission
(212J Rrlos )
Oh Lord! I am without refuge, while confessing and doprecating all my wrong doings (geha ), and rejoicing ( 315 GT ani ) at all my good deeds (21 ET), I am submatting myself to your feet (1.e. to you).
Oh Bhagwan! Either by doing, or getting done by others, or feeling happy at others' doing wrongful acts, and sins, either through wind, speech or action - now all such acts of mine, with a keen desire not to do them again, may they become powerless to form new karmas ( Gezu ).
on Lord of all Lords! Whatever few good deeds, which are lying on the path to Liberation, or which are concerned with right faith and vision, right knowledge, and right conduct (2017121 ), that I have done - I rejoice in them.
Oh God! or all the Arihantas (1.e. all Tirthankaras
(of past, present and fature) - of these great souls (Eisdi ) whatever good qualities are there, I bring
them to my memory and rejoice in them,
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Oh one to whom I can surrender! - Following the path shown by you leads to Liberation (Siddha - *zet ), so to all the Siddhas, to all the Saints who are submerged in following your way and prescription, and to the wonderous preachings of yours .... I remain with all feeling. in submission to them.
on you who are the very ocean of forgiveness! I forgive with feeling all the Jivas in this world. All these Jivas are also sincerely forgiving me. May in me, who has taken refuge under you, there be friendship and sympathy (SA HOT ) to all Jivas (beings)!
Oh Lord of the Universe, I am alone, I have nothing or nobody that is mine, and also I too belong to no one. I who has taken refuge under you....... I have not a trace of loneliness or depression (DART).
Oh Lord who are a friend to all who take refuge in you! Till such time, through your kindness ( hu ) blessings, I do not reach the highest goal - Liberation, please my Lord, do not towards me, who has taken refuge unto you, ever give up this kind and blessed attitude of yours.
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CHAPTER 18
The pray of few hard words
(a lanar10T )
.
Oh Lord of the three cornered world! You who know the speaker's (1.e. also wine) mind very well, so to a such a Lord, I must not only say soft and good things, but should also say a few harsh words for the speakers (1.e. also mdine) purification of his inner self.
Oh Lord! You (unlike other devas) do not ride upon birds, animals, like Lion etc. Your eyes, mouth and body etc. do not show any unhealthy attitude (from a moral point of view i cratia ), and, therefore there is nothing improper in your shape and personality.
Oh Lord to whom the whole world bows! In your hands (unlike other Devas) there 1s neither the three pronged fork (ISTRIOT ), nor the bow, or the discuss and similar other weapons. You are not at all inclined to
warmly embrace the soft body of a woman.
on Master! By doing that which is looked down upon, you have not (unlike other Cods) made some very good
men frightened. By anger or by getting pleased etc. you have not caused much distress to me and other
Devas.
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Oh God! You have not cared for the creation, the protection and destruction of this Universe (as is said to be done by other Gods). Your statue has not become maligned by your having various danceus dance well, and sing and enjoy themselves protrayed by your side.
Oh Lord of the world! In the various above marners,
ou quite unlike all other Cods. Thus those who are examiners of Godhood, how can they firmly say that you are God!
A leaf, a blade of grass, a piece of wood etc. gets pulled along with the flow (of a river), and this is quite reasonable. But for these same things to go up against the flow, one cannot decide this by any means (Hence in you, since your symbols are so different from those of other Gods which people in society accept, - so how can one have the feeling that you are God?)
Now the au
himselves nswers themselves to these problems!
Oh the Teacher of the whole world! All these above arguments have been made by those examiners of Godhood who are of very poor intellect. And I too should give up this stupid subject of your examination,
On the Greatest amongst all who have won over desires and aversions! Compared to all the qualities in ordinary mortals, if there is any quality that is the opposite
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of these, then it is in you. This itself is said by wisemen as your special muality by which you can be known ( aut ).
10
The Jivas of this world are wrapped and entangled in anger, greed and fear (etc) compared to them in every way there are the opposite qualities in you, oh batraag, And sich a person as
way to be seen (i.e, understood) by people who are of poor intellect.

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2
: 21 :
3
CHAPTER 19
1 Oh Parmatma! That I am really residing in your mind is a very rare thing in reality. Even the talk that I reside in your mind is equally rare. Hence to hope for it is useless. Yes, that you reside in my mind this is possible.
llence if truly you reside in my mind -
then I co not want anything else.
The Prayer of the Lord's Orders
(सम्मान स्तव)
>
3-----
Oh Lord! The other Devas are forever busy in misleading people - some by getting angry on them, and others by being pleased with the devotee, and yet others by giving them nome offerings (22) and making them pleased. In this way they chest people of poor inte
lligence.
Explanation: The author says that if You reside in any one's mind, then other Devas cannot cheat him. Thus the author asks that the Lord resides in his mind, so that he is saved from this cheating.
Thus the second
sloak has a bearing on the first sloaka.
Here a question arises. Under normal circumstances, he who get pleased fills the devotee's required need. But the Lord is without likes and dislikes, so where is the question of his being pleased? Thus from a non
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pleased how does one fulfil one's required need? The answer to this is that this argument itselr (that he who gets pleased only gives) is wrong. Just as a Chintamaniratna which gives whatever one wants without being pleas. ed, if proper rituals are followed. Similarly, the totally detached Lord also gives the desired, if one follows that path and prescriptions shown by him.
Ch Veetraga ! If one follows your path and prescriptions (31īzir ), it is far better (1.e. it gives greater result) than doing your Pooja (worship). Because following in an exemplary way ( TEST) your orders (Base ), leads to Liberation, and if your ways, prescriptions (1.e. orders) are disobeyed they lead to further cycles of
birth and rebirth in this cosmos ( 21 22 ).
5
Oh Tirthankara! For all times these are your orders to wards that which leads to good ( È 27 ) and that which leads to the opposite ( 34722T ). Ashrava ( 311 oro ) is worth giving up in every possible way, and Samvara (210T2 is wort!: practicing in every possible way.
Explanation: When one is sinring in any possible way, Kamns are being attracted wd this is called Ashrava. when one has stopped sining and one is in tranquility and equipoise ( 217 ) no karmes (of good or bad variety) are attracted and this is Sagvan.
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6
7
8
: 23 :
Ashrava is the fundamental cause of the cycles of birth and rebirth in this four cornered world (2422), while Sarvara is thefundamental cause for Moksha. In this manner, these prescriptions are the essence of all the teachings of all Arihantas (1.e. a Tirthankara - the Lord). Whatever else is written in the very high quality scriptures (u/suror) is merely a greater elucidation of the
same essence.
Those in time past, who have followed this path, prescriptions and orders (d) scrupulously have constantly reached Moksha. Similarly, others even in the present are realising Moksha by following the methods in some other part of this universe. Lastly, many shall in future, by similarly following the orders, reach Moksha.
Ch Vestraagi By giving up the activities of flattery or supplication to other Devas, and only by following your path/prescriptions/orders (3), the Jivas become free from this cage that is one's Karmas in such a way that they are never again trapped in the same cage.

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1 Oh You to whom the whole universe bows! In the process of bowing down to your feet, I gather upon my forehead the dust of your feet, which is like a tiny particle of all that is virtuous and good (y). Till I remain in this four cornered world, may this dust remain forever steady upon my forehead.
2
3
: 24 :
Chapter 20.
The prayer seeking blessings of the Lord.
(31 2005)
4
Oh Lord of all Lords! My eyes that become completely absorbed in looking at your (wonderous and serene) face, are experiencing tears of joy which is rising - may these tears of joy wash away all the sins that I have done by seeing those things that were not worth seeing.
w
Oh Omniscient! When I bow down to you, there are a few marks that get impressed on my forehead. May these marks be the repentence (of my sins) of bowing to others who were not deserving of such reverence! And thus May my sins be washed out.
Oh the Greatest of all men! As a result of meeting (a) you (1.e. through the scriptures) I have become so thrilled that my bodily hair stands erect like thorns! May they by digging deep into me and giving
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* 25 me pain, take away this love of other religions which has become strong during the course of my Infinite cycles of birth and rebirths, till such time I have to contimie wandering in this four-cornered world. 5 on Jineshwara: The Light that flows from the beauty of your face is like the heaverly nectar (37 kt). May it be, that when I drink of it through my lotus-like eyes, may they (my eyes) become completely steady visitiza ). Oh Lord who gives joy to the whole world! May my eyes be constantly seeking to see your wonderous face! Hay my hands be forever ng ready to be of service to you! And ay my ears be constantly eager to listen to your renarkable qualities! 7 Ch Lord of the whole world! Even 1r this thick and unsharpened speech of mine has become exited in singing and absorbing your qualities, may it also te hlessed (a Vad vi ). What need have I other spoech (which may be much more mellow, sharp and benutiful!) Oh Lord! I am merely your courrier (taking your message and preachings to others). I am your slave and servant. Oh lord, please say "Yes" and by so saying imply that "You are mine" and so please accept me. How I have nothing more to add to this!