Atmanushasana

Author(s): J L Jaini
Publisher: Central Jaina Publishing House
Catalog link: https://jainqq.org/explore/022399/1

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ATMANUSHASANA IL JAIN

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OF THE THE SACRED BOOKS JAINAS Vol. Vi ATMANUSHASANA (DISCOURSE TO THE SOUL) BY SHRI GUNA-BHADRA ACHARYA EDITED WITH TRANSLATION & COMMENTARIES BY RAI BAHADUR J. L. JAINI, M. A., BAR-AT-LAW, Author of Outlines of Jainism, Jaina Law, Jaina Gem-Dictionary, Gommatsara, Jiva-Kanda & Karma-Kanda, etc., etc., ASSISTED BY JAIN-DHARMA BHUSHANA BRAHMACHARI SITAL PRASADA JI EDITOR "JAINA MITRA" AUTHOR OF GRIHASTHA DHARMA, ANUBHAVANANDA, ATMA DHARMA, BTO., ETC. PUBLISHED * PANDIT AJIT PRASAD, M.A., LL. B. THE CENTRAL JAINA PUBLISHING HOUSE AJITASHRAM, LUCKNOW (INDIA). 1928.

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PUBLISHER'S NOTE. The Great mind which rendered into English, the Great Discourse of Shri Guna-Bhadra-Acharya, left the corporeal tenement known as J. L. Jaini, long before this rendering, which is now presented to the public, was out of the printer's hand. We are thus deprived of the Author's preface. And those who have read his prefaces, introducing the two volumes of Gommatsara know, what a condensed essence of learning, what a fascinating presentment of matter, subtle and sublime, the introductory passages from the pen of J. L. Jaini, contain. Atmanushasana is, as the very name literally indicates, a discourse divine for the Divinity in man. Each and every one of the 270 verses, is an exhortation in language, simple, persuasive, penetrating, forceful, and effective, to the Atman, the I, the Ego, the Self, to separate its own Self from the non-Atman, the non-I. the non-Ego, the non-Self. This supreme separation is the complete victory of the Soul over Sin, Sorrow, and Death, and is Moksha, Freedom, or Liberation, absolute, perfect, eternal, and everlasting. AJITASHRAM, LUCK NOW, Phalguna Purnima, 2453. V.S. The 6th March, 1928 A. D. AJIT PRASADA.

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THE SACRED BOOKS OF THE JAINAS. __ aAtmAnuzAsanam ATMANUSHASANA. maGgalAcaraNam lakSmInivAsanilayaM vilInavilayaM nidhAya hRdi vIram / prAtmAnuzAsanamahaM vakSye mokSAya bhavyAnAm // 1 // ___BENEDICTION. 1. Cherishing in the heart Vira (Mahavira the 24th Tirthankara), who is the place of residence of Lakshmi (perfection), whose sins have been destroyed, I describe Atmanushasana for the attainment of liberation by those who are capable of being liberated. Commentary. Vira. The last Tirthankara Mahavira Sva mi is often referred to by four other names, Vira, Vardhamana, Ati-vira, and Sanmati. Lakshmi is the goddess presiding over riches, knowledge, science, and arts in perfection. The word as used here refers to the attainment of inherent perfection, infinite-conation, infinite-knowledge, infinite-power and infinite-happiness, etc. It also refers to the Super-glory of the Hall of Audience (Samosarana) of the Lord, . where the Arhats preside and where discourses emanate from him. Atmanushasana, is the name of this book. Literally, it means Self-culture, or Self-education. Bhavyanam. For the good of the Liberable that is, those who are inclined to listen and derive benefit from the discourses hereby given. duHkhAdibheSi nitarAmabhivAJchasi sukhamato'hamapyAtman / duHkhApahAri sukhakaramanuzAsmi tavAnumatameva // 2 // 2. Oh soul ! thou art always afraid of pain, and desirous of pleasure. Therefore I also offer thee the object of thy desire, which tends to give pleasure and remove pain. yadyapi kadAcidasmin vipAkamadhuraM tadA tu kaTu kiJcit / / tvaM tasmAnmA bhaiSIryathAturo bheSajAdugrAt // 3 //

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THE SACRED BOOKS OF THE JAINAS. 3. If perchance, in this (advice), there be something which though sweet at fruition, is yet unpalatable, be thou not afraid of that, just as a sick person is not (afraid) of bitter medicine. janA ghanAzca vAcAlAH sulabhAH syuvathotthitAH / durlabhA hyantarArdAste jagadabhyujjihIrSavaH // 4 // 4. Persons, who are vain and full of talk, and clouds which thunder but give no rain, are easy to find. But it is difficult to find those kind-hearted persons who desire to uplift the world, just as it is difficult to find clouds, full of rain and beneficial to the world. prAjJaH prAptasamastazAstrahRdayaH pravyaktalokasthitiH . prAstAzaH pratibhAparaH prazamavAn prAgeva dRssttottrH| prAyaH praznasahaH prabhuH paramanohArI parAnindayA brUyAddharmakathAM gaNI guNanidhiH praspaSTamiSTAkSaraH // 5 // 5. He, who is wise, well-versed in the essence of the Jaina scriptures, aware of the ways of the world, with no sense-desires, brilliant, calm-minded, ever ready with answers, patient of a volley of questions, powerful, attracting other minds, leader of Saints, a repository of good qualities, and with speech clear and sweet, should deliver religious discourses without speaking ill of others, zrutamavikalaM zuddhA vRttiH parapratibodhane pariNatirurUdyogo maargprvrtnsdvidhau| budhanutiranutseko lokajJatA mRdutA spRhA . yatipatiguNA yasminnanye ca so'stu guruH satAm // 6 // 6. Perfect knowledge of the scripture; pure conduct; inclination to pursuade others (to the right path); keen interest in the propagation of the right path (of liberation); obeisance to the learned; pride-less-ness; knowledge of the world ; gentleness ; desire-less-ness; whoever possesses these and other qualities of the leader of ascetics, be he the Teacher of worthy people,

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ATMANUSHASANA. Commentary. In Shlokas 5 and 6 the highest qualities of a model expounder of the scriptures in the highest degree are given. The relation between the teacher and the taught is, however, a comparative one and it is not meant by the above Shlokas to exclude or disqualify one who does not possess the above qualities in the fullest degree, from expounding the principles of Truth to those whose knowledge is inferior to his. bhavyaH kiM kuzalaM mameti vimRzan duHkhAbhRzaM bhItimAna saukhyaiSI zravaNAdibuddhivibhavaH zrutvA vicArya sphuTam / dharma zarmakaraM dayAguNamayaM yuktyAgamAbhyAM sthitam gRhNan dharmakathAM zrutAvadhikRtaH zAsyo nirastAgrahaH // 7 // ____7. The promising one, who ponders over the summum bonum for the self, is very anxious to avoid (worldly) sufferings, seeks happiness, whose intellectual greatness lies in listening, (retaining) etc., who having heard properly meditates upon Truth, which brings (eternal) happiness, is full of the quality of compassion, and is established by reason, and scriptural authority, and (then) accepts the sacred doctrine, being guided by the scriptures, and rid of obstinacy-- such a person is worthy of being taught. pApAdduHkhaM dharmAtsukhamiti sarvajanasuprasiddhamidam / tasmAdvihAya pApaM caratu sukhArthI sadA dharmam // 8 // 8. Demerit produces pain, happiness follows Truth (Dharma). This is well-known to all. Therefore the man who desires happiness should always refrain from demerit, (and) follow Dharma. sarvaH prepsati satsukhAptimacisat sA sarvakarmakSayAt savRttAtsa ca tacca bodhaniyataM so'pyAgamAtsa zruteH / sA cAptAt sa ca sarvadoSarahito rAgAdayaste'pyatastaM yuktyA suvicArya sarvasukhadaM santaH zrayantu zriyai // 6 // 9. All men desire the early attainment of true happiness; it arises from the destruction of all Karmas. (This destruction of the Karmas results) from right conduct; that (right conduct) depends upon (right)

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THE SACRED BOOKS OF THE JAINAS. knowledge. And that (right knowledge is acquired) from the Scriptures. The (scriptures are based) on Discourses, (Jinavani), and this (Jina-vani emanates) from the discoursing Omniscient (Apta Arhat), and that (apta) is free from all defects. These (defects) are attachment and others. Therefore after duly reasoned-out contemplation of Him, the source of all happiness, let the worthy resort to him for their benefit. Commentary. Jina-Vani is the speech of the Arhat. It is letterless sound, Anakshari Vani, emanating from the Vibratory Omniscient, is understandable by all present, in their own language, being then transformed into lettered discourse. The defects are eighteen and they are not found in an Omniscient. They are : 1. Kshuda - Hunger, 2. Trishna -Thirst. 3. Jara - Old age. 4. Atank - Disease. 5. Janma = Birth. 6. Marana - Death. 7. Bhaya - Tear. 8. Smaya - Wonder, 9. Raga - Love. 10. Dvesha - Hate. 11. Moha ** Delusion. 12. Rati - Indulgence. 13. Arati - Enngi. 14. Chinta - Anxiety. 15. Sveda - Perspiration. - 16. Kheda - Distress. 17. Nidra - Sleep. 18. Shoka - Sorrow. zraddhAnaM dvividhaM tridhA dazavidhaM mauDhayAdyapoDhaM sadA saMvegAdivivarddhitaM bhavaharaM vyajJAnazuddhipradam / nizcinvan nava sapta tattvamacalaprAsAdamArohatAM sopAnaM prathamaM vineya viduSAmAyeyamArAdhanA // 10 // 10. Right belief is of two, three, and ten kinds. It is always free from the defects of ignorance, etc., it is

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ATMANUSHASANA. overflowing with apprehension of mundane miseries, etc.; (it is the) destroyer of the cycle of existences; purifier of three kinds of wrong knowledge (i. e, transforms them into three right kinds of knowledge); it rightly ascertains the seven or the nine principles (tattvas). It is the first step for those who ascend up to the unshakeable fortress (of Liberation). It is, indeed, the first Devotion (Aradhana) for the learned scholars, Commentary, Right-belief is of two kinds. Intuitive (Nisargaja), or tuitive (Adhigamaja).Nisargaja is self-born, inspired, intutive. Adhigamaja is acquired by study, precept, etc., tuitive. It is of 3 kinds having regard to internal causes, viz., (1) subsidential, aupashamika, in consequence of the subsidence of 4 error-feeding passions and wrong belief. (2) destructive-subsidential (Kshayopa-Shamika), in consequence of their destructive-subsidence, (3) destructive (Kshayaka) as a consequence of their total destruction. See Tattvartha Sutra. page 5, Chapter I., S.B.J. Vol. II; and Gommatasara : Jiva Kanda. Chapter I. pp. 21, 22, S. B.J., Vol. V. Defects of ignorance, etc.-There are 25 such defects, which should be got rid of, for the purification of right belief. They are the following :1. Doubt or fear, 2. Sense-ignorance, 3. Disgust, 4. Super stition, 5. Libel, 6. Non-support to slipping souls, 7. Nonaffection for the worthy, 8. Indifference to propagation of Truth Pride in 1. Knowledge, 2. Position, 3. Paternal lineage, 4. Maternal family, 5. Strength, 6. Wealth, 7. Asceticism, and 8 Beauty .. Blind faith in 1. Popular rites, 2. Unworshipable deties, and 3. Unworthy saints ... Association with 1. Unworshipable deities, 2. Unworthy saints, 3. Misleading seriptures, or with the followers of the above three ... 25 For a detailed description of seven, or nine principles, consult Tattvartha Sutra, pp. 6 and 7 in Chapter, I, S.B.J, Vol. II. prAjJAmArgasamudbhavamupadezAtsUtrabIjasaMkSepAt / vistArAbhyAM bhavamavagADhaparamavagADhe ca // 11 //

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THE SACRED BOOKS OF THE JAINAS. 11. (Right-belief) arises from 1. Ajna, 2. Marga, 3. Updesha, 4. Sutra, 5. Bija, 6. Sankshepa, 7. Vistara, and 8. Artha; and is either 9. Avagadha and 10, Parmava. gadha. (These are the 10 kinds referred to in Shloka 10, above). zrAjJAsamyaktvamuktaM yaduta virucitaM vItarAgAjJayaiva tyaktagraMthaprapaJca zivamamRtapathaM zraddadhanmohazAnteH / mAgezraddhAnamAhuH puruSavarapurANopadezopajAtA yA sNjnyaanaagmaabdhiprmRtibhirupdshaadiraadeshdRssttiH|| 12 // 12. Ajna. belief is said to be that which is based solely upon the precept of the passionless (saint). Marga belief is said to be the belief in the peaceful, path of eternal liberation, which is free from temporal ties and which arises from the subsidence of the deluding Karmas. Updesha or Adesha belief is that which arises from ancient teachings, of great men, and from sayings, etc., received from the ocean of scriptures of right-knowledge. zrAkAcArasUtraM municaraNavidheH sUcanaM zraddadhAnaH sUktAsau sUtradRSTirduradhigamagaterarthasArthasya bIjaiH / kaizcijjAtopalabdherasamazamavazAhIjadRSTiH padArthAt saMkSepeNaiva budhvA rucimupagatavAnsAdhusaMkSepadRSTiH // 13 // 13. Sutra belief is well said to be possessed by one who believes in rules declared for the conduct of ascetics, on hearing books on discipline. -- Bija belief is that which arises from the knowledge of substances, difficult to understand, (but) known with the help of certain symbols, as a result of the subsidence of perverse belief. Sankahepa belief is the laudable belief possessed by one who has acquired faith (in principles) only explained summarily. yaH zrutvA dvAdazAGgI kRtaruciratha taM viddhi vistAradRSTiM saMjAtArthAt kutazcit prvcnvcnaanyntrennaarthdRssttiH| .

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ATMANUSHASANA. dRSTiH sAGgAGgabAhyapravacana bhavagAhyotthitA yAvagADhA kaivalyAlokitArthe ruciriha paramAvagADheti rUDhA // 14 // 14. Vistara belief should be known to be possessed by one who has acquired faith, after having heard the twelve Angas (Jaina Sacred lore). Artha belief is that which is produced by (ascertaining the true, real meaning of the sacred books, independently of words. 7 Avagadha belief is that which is produced by a thorough study of the sacred literature of the Angas and of that outside the Angas. Pramavagadha is popularly known to be the belief in substances as seen by Omniscients. zamabodhavRttatapasAM pASANasyeva gauravaM puMsaH / pUjyaM mahAmaNeriva tadeva samyaktvasaMyuktam // 15 // 15. The tranquillity, knowledge, vows, and austerities of a person is of the value of a stone. But it becomes adorable, like a great jewel if accompanied by right belief. Commentary. Knowledge, vows, austerities are forms of knowledge and conduct. But to be right, they must be preceded by right-belief. Then alone they beccme right knowledge and right conduct, which with right-belief are the three Jewels of Jainism. mithyAtvAtaGkavato hitAhitaprAptyanAptimugdhasya / bAlasyeva taveyaM sukumAraiva kriyA kriyate // 16 // 16. Only this gentle remedy is prescribed, as for a child, for thee, who art a sufferer from the disease of wrong belief, and does not know what good is to be pursued, and what evil is to be avoided. viSayaviSaprAzanotthitamohajvarajanitatIvratRSNasya / niHzaktikasya bhavataH prAyaH peyAdyupakramaH zreyAn // 17 // 17. Having taken the poison of sense-enjoyments, thou hast got the fever of delusion; from this has arisen

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8 THE SACRED BOOKS OF THE JAINAS. thy keen thirst (for sense-gratification) and thou hast become feeble. For thee it is the best to be treated mostly with medicines of a drinkable nature. sukhitasya duHkhitasya ca saMsAre dharma eva taca kAryaH / sukhitasya tadabhivRddhyai duHkhabhujastadupaghAtAya // 18 // 18. Whether happy or miserable in this world, thou must exercise piety ; if happy to increase thy happiness ; and if miserable, to remove thy misery. dharmArAmatarUNAM phalAni sarvendriyArthasaukhyAni / saMrakSatAMstatastAnyucinuyaistairupAyaistvam // 16 // 19. The pleasures derived from all senses-objects are fruits of the trees of the garden of piety. Therefore preserve thou the trees, and pluck the fruits by all means. dharbhaH sukhasya heturheturna virodhakaH svakAryyasya / tasmAt sukhabhaGgabhiyA mAbhUdharmasya vimukhastvam // 20 // 20. Piety is the cause of happiness. The cause cannot oppose its own effect. Therefore for fear of being deprived of (present) sense-pleasures, thou shouldst not be indifferent to piety (Dharma). dharmAdavAptavibhavo dharma pratipAlya bhogamanubhavatu / dhIjAdavAptadhAnyaH kRSIvalAstasya bIjamiva // 21 // 21. The person who in consequence of piety has acquired prosperity may have enjoyments while preserving piety, like the peasant who gets corn from the seed, but (preserves) the seed of that corn. saMkalpyaM kalpavRkSasya cintyaM cintAmaNerapi / asaMkalpyamasaMcintyaM phalaM dharmAdavApyate // 22 // 22. The fruit of the wishing-tree (Kalpa-Vraksha) is got by wishing, that of Chintamani (miraculous gem by thinking ; (but) the fruit of piety is obtained without wishing and without thinking.

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ATMANUSHASANA. pariNAmameva kAraNamAhuH khalu puNyapApayoH praajnyaaH| tasmAt pApApacayaH puNyopacayazca suvidheyH|| 23 // 23. The wise men say that thought-activity only is the cause of merit and demerit. Therefore one should carefully destroy demerits and accumulate merits. kRtvA dharmavighAtaM viSayasukhAnyanubhavanti ye mohAt / prAcchidya taraM mUlAtphalAni gRhNanti te pApAH // 24 // 24. Those who under delusion, destroying Dharma, enjoy sense-pleasures are sinful, and take the fruit (after) cutting down the tree at its root. kartRtvahetukartRtvAnumataiH smaraNacaraNavacaneSu / yaH sarvathAbhigamyaH sa kathaM dharmo na saMgrAhyaH // 25 // 25. Why should such a religion be not pursued, which can be followed in all circumstances, by doing, by having it done, and by approving the doing of it by others, by means of mind, body, or speech ? dharmo vasenmanasi yAvadalaM sa tAvaddhantA na hanturapi pazya gate'tha tasmin / dRSTA parasparahatirjanakAtmajAnAM rakSA tatosya jagataH khalu dharma eva // 26 // 26. So long as piety abides well in the heart, the man does not slay even his slayer. When that religion goes away, the father and the son are found killing each other. Therefore the protection of this world depends verily upon Dharma only. na sukhAnubhavAtpApaM pApaM taddhetughAtakArambhAt / nAjINe miSTAnnAnnanu tanmAtrAdyatikramaNAt // 27 // 27. There is no demerit in enjoying pleasures ; but there is demerit in doing what tends to destroy their source. Indigestion is not caused by sweet food, (but) by eating it beyond its limit.

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10 THE SACRED BOOKS OF THE JAINAS. apyetanmRgayAdikaM yadi tava pratyakSaduHkhAspadam pApairAcaritaM purAtibhayadaM saukhyAya saMkalpataH / saMkalpaM tamanujjhitendriyasukhairAsevite ghIdhane (a) karmANi kiM karoti na bhavAn lokadvaya zreyasi // 28 // 28. When thou takest a pleasure in all this hunting, etc., which produce much fear in the very beginning, which evidently cause pain, and which are pursued by sinners, why dost thou not take the same view of piety, which is for the good of both the (present and future) worlds, which is pursued by those who are rich in wisdom, and have not abandoned sense-enjoyments. bhIta mUrtIrgatatrANA nirdoSA dehavittikA / dantalagnatRNA ghnanti mRgIranyeSu kA kathA // 26 // 29. An image of fear, unprotected, innocent, with her body as her sole property, with grass blades between her teeth--even such a she-deer is killed (by hunters); what to say of others! paizUnyadainyadambhasteyAnRta pAtakAdiparihArAt / lokadvaya hitamaJjaya dharmArthayazaH sukhAyArtham // 30 // 30. Having given up back-biting, begging, deceit, theft, falsehood and other faults, pursue what is best in both the worlds for religion, wealth, renown and happi ness. puNyaM kuruSva kRtapuNyamanIdRzo'pi nopadravo'bhibhavati prabhaveca bhUtyai / saMtApayan jagadazeSamazItarazmiH padmeSu pazya viddhAti vikAzalakSmIm // 31 // 31. Acquire merit. Even an unheard of calamity does not affect the doer of meritorious deeds. Indeed it does him good. See the sun, which oppresses the whole world (with its heat), gives a lovely bloom to lotuses.

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ATMANUSHASANA. 11 netA yasya (yatra) bRhaspatiH praharaNaM vajaM surAH sainikAH svargo durgamanugrahaH khalu harerairAvato vaarnnH| ityAzcaryabalAnvito'pi balabhidbhagnaH paraiH saMgare savyaktaM nanu daivameva zaraNaM dhigdhigvRthA pauruSam // 32 // 32. Whose guide was Brihaspati, whose weapon was the thunder-bolt, whose soldiers were celestial beings, whose fortress was heaven, who was certainly in the favour of Hari (Krishna) and whose elephant was Airavata -even with such wonderful forces, Indra was defeated in battle by others. From this, it is certainly evident that destiny is the only protection and futile endeavour (to change this destiny) is contemptible, Commentary. The above illustration is from-non-Jaina literature, and is given for the purpose of showing that under the strong operation of Karmas, even Indra in spite of his vast resources and prowess was defeated in battle. Stress has been laid on the inevitable effect of Karrnas, with a view to impress upon those who are infatuated with their wordly possessions and power, and are oblivious of the approaching and inevitable Death, the urgent need of adopting the course of right conduct. It does not mean that personal endeavour is always futile. The effect of Karmas can certainly be altered by pious deeds and thoughts. One should not, therefore, make any delay in adopting the rules of discipline laid down in the Scriptures. lest Death should suddenly overcome, and deprive him of the valuable and rare opportunity of self advancement. bhartAraH kulaparvatA iva bhuvo mohaM vihAya svayaM ratnAnAM nidhayaH payodhaya iva vyaavRttvittspRhaaH| spRSTAH kairapi no nabhovibhutayAvizvasya vizrAntaye santyadyApi cirantanAntikacarAH santaH kiyanto'pyamI // 33 // 33. Some worthy disciples of the ancient sages exist even to-day. These, having themselves destroyed all delusion, have become protectors of (people), like Kulachalas (the mounts Himavana, Mahahimana, etc., protecting the terristrial regions, Bharata. Haimavata

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THE SACRED BOOKS OF THE JAINAS etc). They are the respositories of the jewels (of attributes) like the oceans, having vanquished all desire for wealth. They are not touched by (attachment for ) anything whatsoever. Majestic, like space, they are a source of peace to all. 12 Commentary. Reference is made to living ascetics and sages in order to persuade the listener to get rid of delusion, and temporal attachment, and to adopt a pious course of life. pitA putraM putraH pitaramabhisaMdhAya bahudhA vimohAdIhete sukhalavamavAptuM nRpapadam / aho mugdho loko mRtijananadaMSTrAntaragato na pazyatyazrAntaM tanumapaharantaM yamamamum // 34 // 34. Being moved with the desire of getting Kingship, (which is only a small ) bit of pleasure, the father often tries to cheat his son, and the son the father. It is strange that this foolish world, which is fallen between the jaws of birth and death, does not see yonder Death indefatigably snatching away the body. andhAdayaM mahAnandho viSayAndhIkRtekSaNaH / cakSuSAndho na jAnAti viSayAndho na kenacit // 35 // 35. One whose eyes are blinded by sense-desire is the blindest of the blind, The blind man cannot see with the eye (only), while one, blinded by sense-desires cannot (perceive) through any means. AzAgataH pratiprANi yasmin vizvamaNUpamam / kasya kiM kiyadAyAti vRthA vo viSayaiSitA // 36 // 36. Every living being (has such a deep) pit of worldly desires that (all objects in) the world (amount to) only a particle for it. What, and how much, then, can each get? Useless (is) your desire of sense-enjoyments. zrAyuzrIvapurAdikaM yadi bhavetpuNyaM puropArjitam syAtsa na bhavenna taca nitarAmAyAsite'pyAtmani /

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: ATMANUSHASANA. ityA- suvicArya kAryakuzalAH kArye'tra mandodyamAH drAgAgAmIbhavArthameva satataM prItyA yatantetarAm // 37 // 37, (Long) life, wealth, (strong and well-built) body etc., are all possible if merit has been acquired in the past; if not, they are not possible even if the soul under goes unremitting labour (to attain them). Thus gentlemen, proficient in practical matters, after proper consideration, exert themselves mildly for wordly matters; but cheerfully take prompt and continuous measures for the life hereafter. kaH svAdo viSayeSvasau kaTuviSaprakhyeSvalaM duHkhinA yAnanveSTumiva tvayAzucikRtaM yenAbhimAnAmRtam / zrAjJAtaM karaNairmanaHpraNadhibhiH pittajvarAviSTavat kaSTaM rAgarasaiH sudhIstvamapi san vyatyAsitAsvAdanaH // 38 // 38. What pleasure is there in sense-gratifications, which are well-known as bitter like poison, that thou, being distressed in the search for them hast grossly defiled the nectar of thy self-respect ? Enthralled by the senses, attendant upon the mind, (and) like one possessed by bilious fever, thou, alas! though wise, hast got perverted taste by the enjoyment of (worldly) attachments. . anivRttejagatsarva mukhAdavazinaSTi yat / tattasyAzaktito bhoktuM vitanorbhAnusomavat // 39 // 39. (The fact) that the whole world has been saved from the mouth of one, who has renounced nothing, is because of his non-capacity for taking in (the whole of) it, just as the sun and the moon (have been saved from the mouth) of Rahu, a planet. Commentary. The point in the above shloka is that the sense-desires are so strong and various that one would wish to appropriate all objects of worldly enjoyments, but as his capacity for enjoyment is limited, he can enjoy only a very small part of them. The allusion is to the Indian astronomical belief that Rahu, a planet, occasionally attempts

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THE SACRED BOOKS OF THE JAINAS to eat up the sun, and the moon, but fails in doing so because of his own incapacity in gulping them down. The moral is that sensedesires, infructuous as they are, should be duly restrained, and all energy should be directed towards self-control and acts of piety, beneficial here, and hereafter. sAmrAjyaM kathamapyavApya sucirAtsaMsArasAraM punastattyaktvaiva yadi kSitIzvaravarAH prAptAH zriyaM zAzvatIm / tvaM prAgeva parigrahAnparihara tyAjyAna gRhItvApi te mAbhUbhautikamodakavyatikaraM saMpAdya hAsyAspadam // 40 // 40. Having after a long time and some how obtained the position of an Emperor (Chakravarti), the best (of all positions) in the world, the mighty monarchs obtained eternal bliss only by its renunciation. Thou shouldst (then) from the beginning renounce wordly entanglements, which are fit to be discarded. Be not thou an object of ridicule like (the person in the garb of) an ascetic (who rendered himself an object of) ridicule (by taking up) a sweet ball (which had fallen in filth, and who said that he would not eat it but would throw it away after washing it). Commentary. The moral inculcated in this Shloka is that one should under no pretence or temptation take to worldly objects, which must be renounced as early as possible to enable one to attain liberation. sarva dharmamayaM kacit kacidapi prAyeNa pApAtmakam kApyetadvayavatkaroti caritaM prajJAdhanAnAmapi / tasmAdeSa tadandharajjavalanaM snAnaM gajasyAthavA mattonmattaviceSTitaM na hi hito gehAzramaH sarvathA // 41 // 41. The household stage makes the stage life of even those who are rich in wisdom, sometimes of meritorious, sometimes all sinful, and sometimes both; it is thus like the making of a rope by the blind, or the bathing of an elephant, or the act of a mad man. It is not wholly beneficial.

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ATMANUSHASANA. 15 Commentary. The numerous cares and engagements of household affairs do not allow one a suitable opportunity for spiritual advancement. A blind person, while twisting a rope by one end, goes on untwisting it at the other; an elephant covers himself with dust soon after he is washed; and a madman's efforts are directed to no useful purpose. Similarly a person engaged in household affairs can not adopt the calm and contemplative conduct necessary for the attainment of eternal bliss. kRSTvAptvA nRpatIniSevya bahuzo bhrAntvA vane'mbhonidhau kiM kliznAsi sukhArthamatra suciraM hA kssttmjnyaantH| tailaM tvaM sikatAsu yanmRgayase vAJched viSAjjIvituM nanvAzAgrahanigrahAttava sukhaM na jJAtametattvayA // 42 // 42. It is a great pity that thou shouldst out of ignorance make thyself miserable so long in the world by ploughing and sowing the land, by serving kings in many ways, and by wandering about in jungles and on the seas, in pursuit of pleasure. Thou wishest(to get) oil from sand; thou wishest to live on poison. Dost thou not know that thy happiness lies in subduing the demon of desires ? aAzAhutAzanagrastavastvarthI (stUcaiH) vaMzajAM jnaaH| hA kilaiti (tya) sukhacchAyAM duHkhadharmApanoda (di) naH // 43 // 43. It is a pity that a person actuated by burning desires, should for comfort take to objects of sense-gratification, which would give him no comfort, but (like one who) being oppressed by the sun, seeks the shade of bamboo-trees, (which give no shade, but get ignited by friction). khAte'bhyAsajalAzayAjani zilA prArabdhanirvAhiNA bhUyobhedi rasAtalAvadhi tataH kRcchAtsutucchaM kila / kSAraM vAyudagAttadapyupahataM pUtikRmizreNibhiH zuSkaM taca pipAsito'sya sahasA kaSTaM vidhezceSTitam // 44 // 44. With a will to complete what he had begun, a man with a desire to get water began digging and by dint

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16 THE SACRED BOOKS OF THE JAINAS. of labour struck a rock. Yet he went on digging down the nether world. Then he got only a little brackish water with great difficulty. That also was stinking and full of worms, and dried up quickly. So awful was the effect of this thirsty man's ill luck.. zuddhairdhanairvivRddhante satAmapi na sNpdH| na hi svacchAmbubhiH pUrNAH kadAcidapi siMdhavaH // 45 // 45. The wealth of even good men is not increased by pious income; (as) the seas can never be filled with fresh water only. Commentary. It is impossible to earn money while observing a conduct, which may not cause any injury or pain to any living being. The different occupations of agriculture, trade and industry, etc., inevitably involve the causing of pain to innumerable living beings, by which demeritorious Karmas are bound. One must therefore give up all household occupations in order to purify his soul. sa dharmo yatra nAdhammastatsukhaM yatra nAsukham / tajjJAnaM yatra nAjJAnaM sA gatiryatra nAgatiH // 46 // 46. Dharma is that where there is no Adharma. Happiness is that, where there is no un-happiness, knowledge is that, where there is no ignorance. Condition of existence is that, whence there is no coming back (to the world). vArtAdibhirviSayalolavicArazUnyaH kliznAsi yanmuhurihArthaparigrahArtham / taceSTitaM yadi sakRtparalokabuddhayA na prApyate nanu punarjananAdi duHkham // 47 // 47. Being entangled in enjoyments, (and therefore) thoughtless, thou art again and again made miserable by occupation, etc., to obtain wealth and other objects of this world. If thou under-goest the same trouble (even) once, intending to obtain liberation, then certainly thou wouldst never experience the pain of being born again and again,

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ATMANUSHASANA. 17 saMkalpyedamaniSTamiSTamidamityajJAtayAthAtmako bAhye vastuni kiM vRthaiva gamayasyAsajya kAlaM muhuH / antaH zAntimupaihi yAvaddyaprAptAntakaprasphurajjvAlAbhISaNajATharanilamukhe bhasmIbhavenno bhavAn // 48 // 48, Ignorant of the true nature of things, considering some to be desirable and others undesirable, why dost thou waste thy time being often attached to external things again and again. Attain to internal peace of mind. before you are reduced to ashes in the cruel and approach. ing Death's abdominal fire, horrible with its leaping flames. AyAto'syati dUrato'Gga ! paravAnAzAsaritpreritaH kinnAvaiSi nanu tvameva nitarAmenAM tarItuM kSamaH / svAtantryaM vraja yAsi tIramacirAnocedurantAntakagrAhavyAptagabhIravaRviSame madhye bhavAbdherbhaveH // 4 // 49. Oh friend! dependent upon external things (and) floating in the river of desire, thou hast come down from a long long distance. Dost thou not know that thou thyself art quite capable of crossing this river easily? Be independent, (and) thou shalt reach the shore very soon; otherwise, thou shalt founder in the ocean of existence, which is terrible on account of the deep and wide-open mouth of the unvanquishable crocodile of death. prAsvAdyAdya yadujhitaM viSayibhiAvRttakautUhalaistadbhUyo'pyavikutsayannabhilaSasyaprAptapUrva yathA / janto kiM tava zAntirasti na bhavAnyAvaddurAzAmimAmaMhaHsaMhativIravairipRtanAzrIvaijayantI haret // 50 // 50. Thou desirest now, without any revulsion (to pick up) again, as if thou hadst never tasted before, what has been discarded by the sensualists, after the satiety of enjoyment. Oh soul ! canst thou gain peace so long as thou

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18 THE SACRED BOOKS OF THE JAINAS dost not conquer this desire-evil which is the victory banner of the forces of (your) powerful enemy, the host of sins. bhaMktvA bhAvibhavAMzca bhogiviSamAn bhogAn bubhukSurbhRzaM mRtvApi svayamastabhItikaruNaH sarvAJjighAMsurmudhA / yadyatsAdhuvigarhitaM hatamiti tasyaiva dhikkAmukaH kAmakrodhamahAgrahAhitamanAH kiM kiM na kuryAjjanaH // 51 // 51. Fie on the wretch who having lost fear (of the next world) and compassion, keenly desires sense-enjoyments, which are terrible like serpents, and having ruined his future lives, foolishly kills all ( happiness ) by himself, dying an (impious death), and who desires all that which is censured by the saints! what may not a person do, whose mind has been influenced by the great demon of desire and anger. vo yasyAjani yaH sa eva divaso hyastasya saMpadyate sthairya nAma na kasyacijjagadidaM kAlAnilonmUlitam / bhrAtarbhrAntimapAsya pazyasitarAM pratyakSamakSNorna kiM yenAtraiva muhurmuhurbahutaraM baddhaspRho bhrAmyasi // 52 // 52. That same day which appears as to-morrow for one, becomes yesterday for him. Nothing can be called stable. This world is being uprooted by the wind of time. Oh brother, having given up delusion, why dost thou not see what is visible to thy eyes. By not doing so, thou, mainly a bondsman of desire, wanderest again and again, in this very world. saMsAre narakAdiSu smRtipathe'pyudvegakArINyalaM duHkhAni pratisevitAni bhavatA tAnyevamevAsatAm / tattAvatsmarasi (sa) smarasmitazitApAGgairanaGgAyudhaibamAnAM himadagdhamugdhataruvadyatprAptavAnnirdhanaH // 53 // 53. In this world you have suffered many miseries in hell and elsewhere, so much that even their recollection

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KTMANUSHASANA: is excruciating. Let them be just as they are. Dost thou then remember that, like a young sapling blasted by frost, thou art made a pauper by the piercing glances and lovely smiles of females, (which are the) weapons of Cupid. utpanno'syati doSadhAtumalavaheho'si kopAdivAn sAdhivyAdhirasi prahINacarito'syasyAtmano vaJcakaH / mRtyuvyAptamukhAntaro'si jarasA grasto'si janmin vRthA kiM matto'syasi kiM hitArirahite kiM vAsi baddhaspRhaH // 54 // 64. O! living being thou hast taken birth; thou hast assumed a body full of defects and blood and bones, etc.; thou art subject to anger, etc., thou art subject to physical and mental suffering; thy character is very bad, thou art a cheat to thy soul; thou art lying in the wide-open mouth of death; thou art in the clutches of age. Oh why art thou deluded? Why art thou an enemy to thy own good ? And why hast thou fixed thy desires on unwholesome things ? ugragrISmakaThoradharmakiraNasphUrjadgabhastiprabhaiH saMtaptaH sakalendriyairayamaho saMvRddhavRSNo janaH aprApyAbhimataM vivekavimukhaH pApaprayAsAkulastoyopAntadurantakardamagatakSINo'kSavat klizyate // 5 // 55. Distressed by all sense-desires, which are gleaming (and blinding) like the sun with its very hot unbearable and scorching rays; keenly athirst with desire; (and) indiscriminate,-this man, not getting his desired object (and) being troubled by sinful exertions, becomes miserable like the weak ox in a deep mire near the edge of a piece of water. - labdhendhano jvalatyagniH prazAmyati nirndhinH| jvalatyubhayathApyucairaho mohaagnirutkttH||56 // 56. Fire burns when fed with fuel, and goes out for want of it. But it is a wonder that the terrible fire of

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THE SACRED BOOKS OF THE JAINAS. delusion blazes strongly in both the ways (on getting the objects of desire and also on not getting them). kiM mANyabhidannabhIkarataro duSkarmagarmudagaNaH kiM duHkhajvalanAvalI vilasitai leDhi dehazciram / kiM gajAmatUrya (ra) bhairavaravAnAkarNayanirNayan yenAyaM na jahAti mohavihitAM nidrAmabhadrAM janaH // 57 // 67. Has not the exceedingly frightful mace of sinful actions torn the vital parts ? Has the body not been licked since long, by the flames of the fires of pain ? Has he not veritably heard the terrible sound of the bugles of death. Why then does this man not give up the harmful sleep, caused by delusion. tAdAtmyaM tanubhiH sadAnubhavanaM pAkasya duSkarmaNo vyApAraH samayaM prati prakRtibhirgADhaM svayaM bandhanam nidrAvizramaNaM mRteH pratibhayaM zazvanmRtizca dhruvaM janmin janmani te tathApi ramase tatraiva citraM mahat // 58 // 58. Thou art identified with the bodies; always dost thou experience the fruition of pain-bearing Karmas; thy business is to be closely bound, of thy own accord, at every moment, by the Karma Prakritis, i. e., Karmic matter. Thou feelest rest in sleep; art ever fearful of death, and death is always certain. Oh living being, dost thou still take pleasure in birth. It is this which is very strange. asthisthUlatulAkalApaghaTitaM naddhaM zirAsnAyubhizcarmAcchAditamasrasAndrapizitairliptaM suguptaM khalaiH / karmArAtibhirAyurucanigalAlagnaM zarIrAlayaM kArAgAramavehi te hatamate prItiM vRthA mA kRthAH // 56 // 59. Know this body of thine to be a prison house, built of a number of thick bones as stone pillars, fastened by nerves and muscles, covered over with skin, plastered

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ATMANUSHASANA. with wet flesh, well-protected by its wicked enemies, the Karmas, and closed by strong barriers of age Karmas. O Bereft of wisdom ! Have no foolish love for it. zaraNamazaraNaM vo bandhavo bandhamUlaM ciraparicitadArA dvAramApadgRhANAm / viparimRzata putrAH zatravaH sarvametat tyajata bhajata dharma nirmalaM shrmkaamaaH||60|| 60. Your house is no protection; the relations are the cause of bondage ; the wife to whom you have been long attached is the door to abodes of miseries. Know your sons to be your enemies. Forsake all these. Desirous of happi. ness, you should practise pure religion. tatkRtyaM kimihendhanairiva dhanairAzAgnisaMdhukSaNaiH sambandhena kimaGga zazvadazubhaiH smbndhibhirbndhubhiH| kiM mohAhimahAbilena sadRzA dehena gehena vA dehina yAhi sukhAya te samamamuM mA gAH pramAdaM mudhA // 61 // 61. What should, in this world, be done with wealth, which, like fuel, feeds the fire of desire? Oh friend ! What is the use of connection with family and relations who are ever (helpful in acquiring) inauspicious (Karmas)! What is the use of the body and the home, which are like big holes of the cobra of delusion! 0 thou embodied one, for happiness acquire this equanimity, (which is the essence of religion); do not be negligent in vain. AdAveva mahAbalairavicalaM paTTena baddhA svayaM rakSAdhyakSabhujAsipaJjaravRtA saamntsNrkssitaa| lakSmIrdIpazikhopamA kSitimatAM hA pazyatAM nazyati prAyaH pAtitacAmarAnilahate vAnyatra kAzA nRNAm // 62 // . 62. Alas, the fortune of rulers of the earth, though it is inextricably bound, in the very beginning, by mighty ones themselves, with (royal) turban, is protected by their vassals, is surrounded, as if it were in a cage, by swords in

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THE SACRED BOOKS OF THE JAINAS. the hands of guarding soldiers, perishes, while they remain looking at it, (in the twinkling of an eye), like the flame of a lamp blown off by wind raised by royal fan, In case of what persons can there be hope (of a steady fortune). dIptobhayAgravAtAridArUdaragakITavat / janmamRtyusamAzliSTe zarIre vata sIdasi // 63 // 83. Alas, thou art tortured in the body, wrapped by birth and death, like an insect inside a castor log burning at both ends. netrAdIzvaracoditaH sakaluSo rUpAdivizvAya kiM preSyaH sIdati (si) kutsitavyatikarairaMhAMsyalaM hayan / nItvA tAni bhujiSyatAmakaluSo vizvaM visRjyAtmavAnAtmAnaM dhinu satsukhI dhutarajAH svRttibhirnivRtH||14|| 84. Servant of, and instigated by the eye and other rulers (i, e., the senses), and greatly multiplying thy sins by censurable acts, why dost thou miserably distress thyself for beauty and other worldly objects. Having brought them under thy yoke, having renounced the world without regret, having mastered thyself, having washed away the dust (of Karmas) by rule of right conduct, having freed thyself (from mundane existence), and having become supremely happy, enjoy (this bliss of) self-realization. arthinI dhanamaprApya dhanino'pyavitRptitaH / kaSTaM sarve'pi sIdanti parameko muniH sukhii||65|| 65. The poor are discontented for not obtaining wealth, and the rich too are (so) for want of contentment. Alas! all are in trouble. Only an ascetic is happy. parAyattAtsukhAdaduHkhaM svAyattaM kevalaM varam / anyathA sukhinAmAnaH kthmaasNstpsvinH||66|| 66. Happiness, dependent upon others (leads) to pain. Only independent happiness is commendable. Else how could the ascetics be called happy?

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ATMANUSHASANA. yadetatsvacchandaM viharaNamakArpaNyamazanaM sahAyyaiH saMvAsaH zrutamupazamaika zramaphalam / mano mandasyandaM bahirapi cirAyAti vimRzan na jAne kasyeyaM pariNatirudArasya tapasaH // 67 // 67. I do not know of what noble austerities is this the result, that ( an ascetic) moves about at will, (gets) food without humility, (has) company of the saints, (has) knowledge with calmness as fruit of hard study, and (his) tranquil mind (being deeply absorbed in) contemplating (upon the self) comes out after long intervals to external (objects). viratiratulA zAstre cintA tathA karuNAparA matirapi sadaikAntadhvAntaprapaJcavibhedinI / anazanatapazcaryA cAnte yathoktavidhAnato bhavati mahatAM nAlpasyedaM phalaM tapaso vidheH // 68 // 23 68. The high-minded (saints) have unique renunciation (of worldly attachments), contemplation of the scriptures, unlimited compassion (towards the living world), also an intellect capable of ever dispelling the illusion of sticking to one-sided view of a thing, and lastly the austerity of fasting according to rules laid down (in the sacred books). This is the result of practising high and not small austerities. upAyakoTidUrakSe svatastata ito'nyataH / sarvataH patanaprAye kAye ko'yaM tavAgrahaH // 66 // 69. What is this attachment of thine for the body, which is altogether destructible, (and) which cannot be saved by millions of remedies (either) from thee (or) from others? avazyaM nazvarairebhirAyuHkAyAdibhiryadi / zAzvataM padmAyAti mudhA yAtamavehi te // 70 //

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24 THE SACRED BOOKS OF THE JAINAS. 70. If eternal place (liberation) can be had through these necessarily perishable age, body, etc., then know that thou hast obtained it easily. gantumucchAsanizvAsairabhyasyatyeSa santatam / lokaH pRthagito vAJchatyAtmAnamajarAmaram // 71 // 71. This (life) constantly practises to go out by breaths coming in and going out. The people, on the other hand, wish the present life to be undecayable and immortal. galatyAyuH prAyaH prakaTitaghaTIyantrasalilaM khalA kAyo'pyAyugatimanupatatyeSa satatam / kimasyAnyairanyairdvayamayamidaM jIvitamihasthito bhrAntyA nAvi svamiva manute sthAsnumapadhIH // 72 // 72. Age, is constantly running out, like water from the bucket of the well-known water-drawing wheel. This wicked body too is always following the course of age. What to say of this soul's friendship with others in this world, (when) these two (body and age) are such (i. e., transient). It is only a fool, who like one sitting in a boat, thinks himself, out of illusion. to be steady. uvAsakhedajanyatvAdduHkhamevAtra jIvitam / tadvirAme bhavenmRtyunRNAM bhaNa kutaH sukham // 73 // ___73. Life here is painful on account of the fatigue arising from breathing ; on its cessation, there is death. Say where is happiness (then) for human kind. janmatAladumAjjantu phalAni prcyutaanydhH| aprApya mRtyubhUbhAgamantare syuH kiyaciram // 74 // ___74. Living beings are (like) fruits, falling down from the palm-tree of birth. How long can (they) be in the intervening space before they reach the ground of death? kSitijaladhibhiH saMkhyAtItarbahiH pavanaistribhiH parivRtamataH khe nAdhastAtkhalAsuranArakAn /

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ATMANUSHASANA. 25 upari divijAnmadhye kRtvA narAnvidhimantriNA patirapi nRNAM trAtA naiko hyalaMdhyatamo'ntakaH // 75 // 75. The minister-Karma has placed evil-minded Asura (kind of celestials) and hellish beings below, the heavenly beings above; and human beings in the middle (of universe) and surrounded them with innumerable continents and oceans, and further with the three sheaths of atmosphere, there is not even one protecting guardian of man-kind. Surely death is the most insurmountable, avijJAtasthAno vyapagatatanuH pApamalina: khalo rAhubhAsvadazazatakarAkrAntabhuvanam / sphurantaM bhAsvantaM kila gilati hA kaSTamapara pariprApte kAle vilasitavidheH ko hi balavAn // 76 // 76. It is a great pity that the wicked trunkless Rahu, dark, from sin, and of unknown abode, verily devours the glowing sun, who with his thousand dazzling rays overspreads the earth. Who indeed is (more) powerful (than) the operative age-Karma when the time (of its cessation) arrives. Commentary. The mythological belief in Indian astronomy with regard to the phenomenon of the solar eclipse is that at fixed periods of time the Sun inspite of his brilliary power and beauty and grandeur is subject to being swallowed by the planet Rahu which is believed to be a mere head without a trunk, of dark complexion, and of low and unknown origin. In the same way when the age-Karma has worked out, and Death comes, all power and glory, is of no avail. Herein Death is compared to Rahu, and Soul to the Sun. The moral is that Death is inevitable, and therefore one must not delay, but must expedite the adoption of right conduct for eternal bliss. utpAdya mohamadavihvalameva vizvaM vedhAH svayaM gataghRNaSThagavadyatheSTam / saMsArabhIkaramahAgahanAntarAle hantA nivArayatumatra hi kaH samarthaH // 77 / /

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THE SACRED BOOKS OF THE JAINAS. 77. What brave person (literally Killer) is capable of counteracting the cruel Karma who alone has distressed all (mundane souls) with intoxication and delusion just as he pleased, like a thug, in this frightful and dense forest of the world. kadA kathaM kutaH kasminnityatayaH svalo'ntakaH / prAmotyeva kimityAdhvaM yatadhvaM zreyase budhAH // 78 // 18. Wicked death is certainly overtaking all; it cannot be guessed as to when, how, whence, for whom, and in which way (it comes). Let all wise men look to their welfare. asAmavAyikaM mRtyorekamAlokya kazcana / dezaM kAlaM vidhi hetuM nizcintAH santu jantavaH // 79 // 79. May all living beings be free from anxiety on seeing that Death is sudden and has no (fixed) place, time, mode, and cause. apihitamahAghoradAraM na kiM narakApadAmupakRtavato bhUyaH kiM tena cedamapAkarot / kuzalavilayajvAlAjAle kalatrakalevare kathamiva bhavAnatra prItaH pRthagjanadurlabhe // 80 // 80. Why are you attached to the body of women, which is difficult of acquisition by every man, which is like a net of flames, destroying welfare. Is it (body) not an open and terrible gate to the miseries of hell ? Of what use is it to thee ? It has wronged (you), who have often done it good (nourished it). vyApatparvamayaM virAmavirasaM mUle'pyabhogyocitaM viSvaka kSutkSatapAtakuSTakuthitAdhugrAmayaiH chidritam / mAnuSyaM ghuNabhakSitekSusadRzaM nAmnaikaramyaM punaniHsAraM paralokabIjamacirAtkRtveha sArIkuru // 81 // 81. As a sugarcane eaten up by Ghuna worms, (is) full of joints (at intervals), tasteless at the (outer) end,

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ATMANUSHASANA. uneatable at the root, sweet in name, but having no pulp, so the human body(is full of) calamities at intervals (insipid in old age, unenjoyable in infancy), and throughout injured by frightful diseases like hunger, wounds, leprosy, lacera. tion, etc., (good looking in name only, but of no utility). (If such a piece of sugarcane is sowed in the ground, it produces many fruits. Similarly you should) make (this body) here useful without any delay, by making it a seed (to produce, good in) the next world. prasupto maraNAzaGkAM prabuddho jIvitotsavam / pratyahaM janayatyeSa tiSThetkAye kiyaciram // 82 // ____82. Every day while sleeping, he wears the appearance of death and while awaking he makes merry on his being alive. Every day produces this (scene). How long can this soul live in the body. satyaM vadAtra yadi janmani bandhukRtya. mAptaM tvayA kimapi bandhujanAddhitArtham / etAvadeva paramasti mRtasya pazcAt saMbhaya kAyamahitaM tava bhasmayanti // 83 // 83. Say truly if in this life any act whatsoever of fraternal nature has been done thee by thy relatives, for thy good. This is the only good, that after (thy) death having assembled together, (they) cremate thy body, which is (thy) enemy. jnmsntaansmpaadivivaahaadividhaayinH| svAH pare'sya satprANahAriNo na pare pare // 4 // 84. One's relatives, who arrange marriage, etc., which cause a series of births are the enemies of the soul. The others who take away life only once, are not enemies. .. Commentary. Family members involve a person in the meshes, of delusion, and make his spiritual advancement impossible, and thus ruin the future. An enemy only kills the body once, but family members ruin many future lives of the Soul.

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THE SACRED BOOKS OF THE JAINAS. re dhanendhanasaMbhAraM prakSipyAzAhutAzane / jvalantaM manyate bhrAntaH zAntaM saMdhukSaNe kSaNe // 85 // 28 85. What a deluded soul it is who having fed the fire of desire with the faggot of wealth, (i. e., worldly objects, and himself) burning (in it) considers himself refreshed while he is blowing (the fire) every moment. palitacchulena dehAn nirgacchati zuddhireva tava buddheH / kathamiva paralokArthe jarI varAkastadA smarati // 86 // 86. Under the pretence of grey hair, the (essence or) purity of thy wisdom goes out of the body; how can a wretched old man remember at that age (his duty) for the next world ? iSTArthAyadavAptatadbhava sukhetArAmbhasi prasphurannAnAmAna saduHkhavADava zikhAsaMdIpitAbhyantare / mRtyUtpattijarAtaraMgacapale saMsAraghorArNave / mohagrAha vidAritAsyavivarAddUrecarA durlabhAH // 87 // 87. It is difficult to find men, who keep at a distance from the wide gaping mouth of the alligator of Delusion in the vast ocean of Samsara, full of salt water of worldly enjoyments (incapable of quenching the thirst), produced by desired objects. (The) heart (of Samsara) is inflamed by various kinds of excruciating mental sufferings which are burning like the flame of the sub-marine fire (Barawanala) and is disturbed by the waves of birth, old age, and death. avyucchinnaiH sukhaparikarailalitA lolaramyai: zyAmAMgInAM nayanaka malairarcitA yauvanAntam / dhanyo'si tvaM yadi tanuridhaM labdhabodhe mRgIbhidagdhAraNyasthalakamalinIzaGkayAlokyate te // 88 // 88. If this body of thine which has, in the full bloom of thy youth, been nourished by a continuous series of

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ATMANUSHASANA. 29 enjoyments, and adored by beautiful women with lotus eyes charming in their agility, is on acquisition of discrimination (subjected to such austerities in the forest) that the she-deer takes thee for a land-lotus in a burnt down wood, then all praise be to thee. bAlye vetsi na kiJcidapyaparipUrNAgo hitaM vAhite kAmAndhaH khalu kAminI drumaghana bhrAmyanvane yauvane / madhye vRddhavRSAjituM vasupazuH kliznAsi kRSyAdibhivRddho vA mRtaH ka janmaphalite dharmo bhavennirmalaH // 86 // 89. In thy boyhood, when thy body is immature, thou dost not know anything whatsoever as to thy benefit or harm; in thy youth, blinded by sex-passion, thou, ramblest in a forest, dense with trees in the form of women; in thy middle age, thou sufferest because of thy great greed; like a loaded beast, by agriculture, etc., pursued to earn (money), and in thy old age, thou art as if half-dead. Which, then, (is the age) when life should bear fruit in pure Dharma. bAlye'smin yadanena te viracitaM smartuM ca tannocitaM madhye cApi dhanArjanavyatikaraistannArpitaM yattvayi / vArddhakye'pyabhibhUya dantadalanAdyacceSTitaM niSThuram pazyAdyApi vidhervazena calituM vAJchasyaho dubhate // 10 // 90. In thy boyhood whatsoever is done by thee is not fit even to be remembered ; in thy middle age there is no (pain) that is not given to thee by the troubles of acquiring riches ; (and) even in thy old age (thou seest) the (Karma's) cruel act of despising thee by rooting out thy teeth. Oh fool, See, dost thou still wish to live under the control of Karma. azrotrIva tiraskRtA paratiraskArazrutInAM zrutiH cakSurvIkSitumakSama tava dazAM dUSyAmi vAndhyaM gatam /

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30 THE SACRED BOOKS OF THE JAINAS. bhItyevAbhimukhAntakAdatitarAM kAyo'pyayaM kampate niSkampastvamaho pradIptabhavane'pyAsa jarAjarjare // 11 // 91. Thy out-raged ear has turned deaf as if not to hear the offending words of others; thy eyes hare gone blind as if to disable thee from seeing thy consurable condition; thy body trembles greatly as if out of fear of death, which stares thee in thy face; it is a great wonder that thou art still sitting inactive (in thy body) which is worn out by old age, (and which is crumbling like) a house on fire. atipariciteSvavajJA nave bhavet prItiriti hi jnvaadH| tvaM kimiti mRSA kuruSe doSAsakto guNeSvarataH // 12 // 92. It is said by people that familiarity breeds contempt, and love for a new object attracts, why (then) dost thou falsify this (proverb) by infatuation for wrong (belief, etc.,) and aversion to right (belief, etc.). haMsarna bhuktamatikarkazamambhasApi no saMgataM dinavikAzi sarojamicchan / nAlokitaM madhukareNa mRtaM vRthaiva prAyaH kuto vyasanino svahite vivekaH // 13 // 93. The bee, (which) did not see that the day-blooming lotus, being too hard in stalk) was neither enjoyed by the geese, nor befriended by water (as it remained apart from it), died in vain, (by being enamoured of the lotus, and getting suffocated within it when it closed at night). How can there generally be discrimination for one's good in the sensualist ? prajJaiva durlabhA suSTu durlabhA saanyjnmni| tAM prApya ye pramAdyanti te zocyAH khalu dhImatAm // 14 // 94. Indeed it is difficult to acquire wisdom. It is much more difficult (to live so as) to have it in the next life, verily, by the wise are to be pitied, those, who having

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ATMANUSHASANA. acquired that (wisdom) here, are careless (of spiritual advancement). lokAdhipAH kSitibhujo bhuvi yena jAtAstasmin vidhau sati hi sarvajanaprasiddha / zocyaM tadeva yadamI spRhaNIyavI-- steSAM vudhAzca vata kiGkaratAM prayAnti // 15 // : 95. Even while (right-conduct), renowned among all people, by which (men) became sovereigns, and enjoyers of earth, can be followed, it is a pity that these wise men possessed of enviable might, accept the service of such (sovereigns, and do not practise that right-conduct). yasminnasti sa bhUbhRto dhRtamahAvaMzAH pradezaH paraH prajJApAramitAdhRtonnatikhanA mUrnA dhriyante zriyai / bhUyAstasya bhujaGgadurgamatamo mArgo nirAzastato vyaktaM vaktumayuktamAryamahatAM srvaarysaakssaatkRtH||66|| 98. That religion is the best, by (having followed) which (there were born) monarchs of very high families, who reached the height of wisdom, and acquired great prosperity; and to whom were bowed the heads of (persons) desirous of wealth. The great path of that (religion) which is very difficult of access to the voluptuous and is free from desires, cannot properly be described by even the greatest of saints, and was only proclaimed by the omniscient. zarIre'smin sarvAzucini bahuduHkhe'pi nivasan vyaraMsIno naiva prathayati janaH prItimadhikAm / imaM dRSTvApyasmAdviramayitumenaM ca yatate yatiryAtAkhyAnaiH parahitaratiM pazya mhtH||17|| 97. A person living in this all-impure and very painful body does not become averse to it, (but) becomes greatly attached to it. A saint knowing this tries to

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32 THE SACRED BOOKS OF THE JAINAS. dissuade him from this with admonitions. See a highminded person's love of doing good to others. itthaM tatheti bahunA kimudIritena bhUyastvayaiva nanu janmani bhuktamuktam / etAvadeva kathitaM tava saMkalayya sarvApadAM padamidaM jananaM janAnAm // 68 // 98. Of what avail is it to point out repeatedly that this (body) is such, i. e., full of miseries and troubles and impurities.) Verily thou thyself hast enjoyed and discarded (it) in various births. Briefly this much alone is said to thee that this body is the abode of all miseries for living beings. antataM vadanavivare kSuttRSArttaH pratIcchan karmmAyattaH suciramudarAvaskare vRddhagRddhyA / niSpandAtmA kRmisahacaro janmani kleza bhIto manye janminnapi ca maraNAttannimittAdUvibheSi // 66 // 99. Under the sway of Karma, oppressed by hunger and thirst, thou hast while in the filthy womb, under the greed of growing, long desired to have in the hole of thy mouth what was eaten (by thy mother). Thou didst befriend the worms (there) and wast motionless being afraid of the pain in being born. Oh! born one. I think thou art (for the same reason) also afraid of death the cause of (birth). ajAkRpANIyamanuSThitaM tvayA vikalpamugdhena bhavAditaH purA / yadatra kiJcitsukharUpamApyate tadArtha viddhayandhakavarttakIyakam // 100. From the very beginning of birth, being devoid of discrimination thou hast played the part of the goat (who dug out) the knife (by which he was killed ). Oh simple one, know that whatever trivial happiness is to be had here is like a blind man's accidently catching a sparrow. hA kaSTamiSTavanitAbhirakANDa eva vikhaNDayati paNDitamAnino'pi /

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ATMANUSHASANA. pazyAdbhutaM tadapi ghoratayA sahante dagdhuM tapo'gnibhiramuM na samutsahante // 101 // 101. It is a pity, that cupid unexpectedly, worries through lovely women even those who consider themselves to be wise. See the wonder then, that they suffer deeply, but do not make bold to burn it by the fire of austerities. arthibhyastRNavAdvacintya viSayAn kazcicchriyaM dattavAn pApAM tAmavitaviNIM vigaNayannAdAtparastyaktavAn / prAgevAkuzalAM vimRzya subhago'pyanyo na paryyagrahIdete te viditottarottaravarAH sarvottamAstyAginaH // 102 // 38 102. Considering the objects of desire like straw, one gave his wealth to those who needed it; another, thinking it to be sinful and cause of discontent abandodned it at the outset; and another good person did not accept it from the very first, thinking it to be evil. Know that each one of these (three) high renouncers is better than the preceding one. virajya sampadaH santastyajanti kimihAdbhutam / mAmItkiM jugupsAvAn subhuktamapi bhojanam // 103 // 103. What wonder is there that men leave their fortune, after being disgusted with it? Does not one vomit even well-taken food on feeling disgusted with it? zriyaM tyajan jaDaM zokaM vismayaM sAtvikaM satAm / karoti tattvaviccitraM na zokaM na ca vismayam // 104 // 104. A fool feels sorry and a brave man proud in discarding fortune. It is a marvel that one, who knows the real nature of (wordly objects) feels neither sorry nor proud (in doing so). vimRzyoccairgarbhAt prabhRti mRtiparyantamakhilam mudhApyetat klezAzucibhaya nikArAghabahulam /

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A THE SACRED BOOKS OF THE JAINAS. vudhaistyAjyaM tyAgAdyadi bhavati muktizca jaDadhI sa kastyaktuM nAvaM khalajanasamAyogasadRzam // 105 / 105. Knowing well this (body) from its conception all along to its death to be full of pain, filthiness, fear, contempt, and sin, and also of no avail, it is fit to be abandoned by the wise, if by abandonment liberation can be had. What fool is that who cannot give up this body, as (injurious as) the company of a wicked man. kubodharAgAdiviceSTitaiH phalam tvayApi bhRyojananAdi lkssnnm| ' pratIhi bhavyapratilomavartibhidhruvaM phalaM prApsyasi tadvilakSaNam // 106 // 106. Thou hast suffered the consequence of false knowledge, attachment and such evil acts, in the shape of births and re-births. Be assured that thou wilt certainly attain just the opposite result (i. e. liberation) by noble acts of an opposite character (absence of attatchment, etc.). dayAdamatyAgasamAdhisantateH pathi prayAhi praguNaM prayatnavAn / nayatyavazyaM vacasAmagocaraM vikalpadUraM paramaM kimpysau||107|| 107. Pursue actively and straight, the path of continuous observance of compassion, self-control, renunciation, and equanimity. This verily leads (thee) to the highest (position), free from anxieties and beyond the power of words (to describe). vijJAnanihitamohaM kuTIpravezo vizuddhakAyamiva / syAgaH parigrahANAmavazyamajarAmaraM kurute // 10 // 108. The renunciation of mundane objects undoubte edly liberates one who has shaken off delusion by means of right-knowledge, from decrepitude and death; just as Kuti Pravesha (a kind of austerity) makes the body pure. abhuktvApi parityAgAtsvocchiSTaM vizvamAsitam / yenacitraM namastasmai kumArabrahmacAriNe // 10 //

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ATMANUSHASANA. 109. Obeisance to that young celibate, to whom the whole world, having been renounced without being enjoyed, is curiously, a remnant (of his past enjoyments). prakizano'hamityAssva trailokyaadhiptirbhvH| yogigamyaM tava proktaM rahasyaM paramAtmanaH // 11 // 110. Live in a way as though (you felt), "Nothing is mine" and thou wilt be lord over the three worlds. The essence of divinity, as realised by the saints, is told thee (herein.) durlbhmshuddhmpsukhmviditmRtismymlpprmaayuH| mAnuSyamihaiva tapo muktistapasaiva tattapaH kAryam // 111 // 111. It is difficult to obtain this human life, which is impure, and void of happiness, the death time of which is not known, and which is of very short duration. Austerity can be practised in this human life; and Liberation can be obtained only through austerities. Hence austerity should be practised. ArAdhyo bhagavAn jagatrayagururvRttiH satAM sammatA klezastaccaraNasmRtiH catirapi praprakSayaH karmaNAm / sAdhyaM siddhisukhaM kiyAn parimitaH kAlo mana:sAdhanam samyaka cetasi cintayantu vidhuraM kiM vA samAdhau budhAH 112 112. The one to be propitiated is the Lord, the preceptor of the three worlds. The course of life is to be one applauded by the good. The only trouble is to remember the conduct of that (Lord). The only loss is the wasting away of Karmas. The goal to be achieved is the bliss of Liberation. The Time (required) is limited. Mind only is to be controlled. Let the wise think rightly in their mind, what difficulty is there in realization of the self.. draviNapavanaprAdhmAtAnAM sukhaM kimihekSate kimapi kimayaM kAmavyAdhaH khalIkurute khlH|

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36 THE SACRED BOOKS OF THE JAINAS. caraNamapi ki spRSTuM zaktAH parAbhavapAMzavo vadata tapaso'pyanyanmAnyaM samIhitasAdhanam // 113 // 113. What happiness does (a man) see in those who are oppressed by the hot winds of wealth. Can this wicked Desire, hunter-like, spoil (the character of a good man)? Can the dust of humiliation even touch the feet (of an ascetic)? Tell me, if there be any other laudable means except asceticism, of attaining (liberation). ihaiva sahajAna ripUnvijayate prakopAdikAn guNAH pariNamanti yAnasubhirapyayaM vAJchati / purazca puruSArthasiddhiracirAt svayaM yAyinI naro na ramate kathaM tapasi tApasaMhAriNI // 114 // 114. In this very (world, the ascetic) vanquishes (his) enemies, anger and other (passions), and acquires merits which (one) wishes for even by (laying down one's) life. The success of human efforts (Liberation) comes in front, of itself. Why does not a man then take delight in austerity, the annihilator of pain. tapo'valyAM dehaH samupacitapuNyArjitaphala: zalAvagre yasya prasava iva kAlena glitH| vyazuSyacAyuSyaM salilamiva saMrakSitapayaH / .. sa dhanyaH saMnyAsAhutabhuji samAdhAnacaramam // 11 // 115. Blessed is he whose body drops down like the flower at the end of an unripe fruit, after having produced the full grown fruit of merit in the creeper of austerity; and whose (stream of) life, (having attained) complete self-realization is dried up in the fire of asceticism, like water protecting milk. zramI prarUDhavairAgyAstanumapyanupAlya yat / tapasyanti ciraM taddhi jJAtaM jJAnasya vaibhavam // 116 // 116. Know this as the glory of knowledge that these spritually-advanced ascetics practise austerities for long, and take care of the body also...........

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ATMANUSHASANA. 37 kSaNArddhamapi dehena sAhacarya saheta kH| yadi prakoSThamAdAya na syAdbodho nirodhakaH // 117 // 117. What ascetic would have suffered association with this body even for half a moment, if Right Knowledge had not by grasping his wrist prevented him (from getting rid of it) ? samastaM sAmrAjyaM tRNamiva parityajya bhagavAntapasyannirmANaH kSudhita ica dInaH paragRhAn / kilATedbhikSArthI svayamalabhamAno'pi suciraM na soDhavyaM kiMvA paramiha paraiH kAryavazataH // 11 // 118. Verily did the Lord (Rishabha Deva) himself, after renouncing all his empire, like a straw, and being engaged in austerities, wander without pride, for food, like a poor hungry person, to the door of others, and did not get it for a long time. What difficulties should others not endure for the sake of their object (of obtaining liberation)? purA garbhAdindro mukulitakaraH kiGkara iva svayaM sRSTA sRSTaH patirathanidhInAM nijasutaH / kSudhitvA SaNmAsAn sa kila pururapyATa jagatImaho kenApyasmin vilasitamalaMdhyaM htvidheH||116|| 119. Whom (for 6 month) before conception Indra (served) with folded hands, like a servant, who himself (was) the organiser of all organisation, whose son (Bharata was) the possesser of the (nine) treasures (Nidhis), even he, the great (Rishabha Deva) wandered on earth for 6 months, without getting food. Well, the frolics of Doomed Destiny (Karma) are insurmountable by anyone. prAk prakAzapradhAnaH syAt pradIpa iva sNymii| pazcAttApaprakAzAbhyAM bhAsvAniva hi bhAsatAm // 120 // 120. An ascetic, in the first stage chiefly radiates light (of knowledge), like a lamp. Later on he glows, with light and glory (of omniscience) like the sun.

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THE SACRED BOOKS OF THE JAINAS. bhUtvA dIpopamo dhImAn jnyaancaaritrbhaasvrH| svamanyaM bhAsayatyeSa prodvamatkarmakajjalam // 12 // 121. The wise (ascetic) who resembles a lamp, becomes resplendent with right-knowledge and right conduct, and removing the soot of Karmas, makes the self and non-self manifest. azubhAcchubhamAyAtaH zuddhaH syAdayamAgamAt / raveraprAptasandhyasya tamaso na samudagamaH // 122 // 122. Emerging from evil into good, this (soul) reaches, with the help of the scriptures, (the stage of) pure thought activity. Darkness (of ignorance) cannot exist in presence of the pre-evening sun (of knowledge). vidhUtatamaso rAgastapaHzrutanivandhanaH / saMdhyArAga ivArkasya jantorabhyudayAya saH // 12 // 123. The red tinge (i.e., attachment), of a person whose ignorance is dispelled, supports austerity and scriptural knowledge; and like the red dawn of the rising sun is for the prosperity of all beings. vihAya vyAptamAlokaM puraskRtya punstmH| ravivadrAgamAgacchan pAtAlatalamRcchati // 124 // 124. But, one having attachment (otherwise) goes down below like the (setting) sun, leaving the spreading light and plunging forward into darkness. jJAnaM yatra puraHsaraM sahacarI lajjA tapaH saMvalam cAritraM zivikA nivezanabhuvaH svagoM guNA rakSakAH / paMthAzca praguNaM zamAmbubahula: chAyA dayA bhAvanA yAnaM tanmunimApayedabhimataM sthAnaM vinA viplvaiH||125|| 125. Such a passage of meditation would lead an ascetic to the desired goal, without any mishaps, where knowledge is the guide, modesty a companion, austerities the provision, right conduct a palanquin, heavens the

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ATMANUSHASANA. 39 halting places, merits guards, the way straight, with abundance of the water of tranquility (of mind), com* * passion a shade, and meditation a chariot. mithyA dRSTiviSAnvadanti phaNino dRSTaM tadA susphuTaM yAsAmarddhavilokanairapi jagaddandahyate sarvataH / tAstvayyeva vilomavarttini bhRzaM bhrAmyanti baddhakrudhaH strIrUpeNa viSaM hi kevalamatastadgocaraM mAsmagAH // 126 // 126. They wrongly call cobras to be poisonous by sight, when it has been clearly seen, that even by half a glance of (women) the world wholly burnt out. When thou hast turned away from them, they roam about thee in anger. The only poison is the woman. Do not there - fore approach the same. kruddhAH prANaharA bhavanti bhujagA daSdvaiva kAle kvaciteSAmoSadhayazca santi bahavaH sadyoviSavyucchidaH / hanyuH strIbhujagAH pureha ca muhuH kruddhAH prasannAstathA yogIndrAnapi tAnnirauSadhaviSA dRSTAzca daSTrApi ca // 127 // 127. Cobras are deprivers of life, only occasionally when they bite in rage, there are many remedies which quickly remove their poison. Women-cobras whether in rage or in smiles, kill even master-ascetics, here and hereafter, again and again, whether they bite, or are looked at; and by looking or being looked at, and there is no remedy for their poison. etAmuttamanAyikAmabhijanAvarjyA jagatpreyasIM muktibhIlalanAM guNapraNayinIM gantuM tavecchA yadi / tAM tvaM saMskuru varjayanyavanitA vArttAmapi prasphuTaM tasyAmeva ratiM tanuSva nitarAM prAyeNa serSyAH striyaH // 128 // -128. If thou desirest to have this exquisite and beautiful woman, eternal bliss, inaccessible to men of common run, dear to the whole world and a lover of virtues, then adorn her; give up entirely the talk of any other woman;

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THE SACRED BOOKS OF THE JAINAS. (and) show your love constantly to her alone ; (since) women, as a rule, are jealous. vacanasalilairhAsasvacchastaraGgasukhodaraivaMdanakamalairvAhyepramyAH striyaH srsiismaaH| iha hi bahavaH prAstaprajJAstaTe'pi pipAsavo viSayaviSamagrAhagrastAH punane samudgatAH // 126 // 129. Women are like lakes, outwardly inviting'3; their talk, and laughter, are pleasant like clear water with waves, their faces are like lotuses. On their banks only, many foolish and thirsty (men) have been caught by the terrible crocodile of Desire and have never emerged. pApiSTairjagatI vidhItamabhitaH prajvAlya rAgAnalaM kruddhasindriyalubdhakarbhayapadaiH saMtrAsitA sarvataH / hantaite zaraNaiSiNo janamRgAH strIchadmanA nimmitam ghAtasthAnamupAzrayanti madanavyAdhAdhipasyAkulAH // 130 // 130. How sad it is that men like deer desiring for shelter, enter the slaughter-house of Cupid, the masterhunter, constructed in the form of women, when the world is frightened on all sides by the enraged, terror-striking, and wicked sense-gratification hunters, who have made and kindled the fire of desire all around. apatrapa tapo'gninA bhayajugupsayorAspadaM zarIramidamadagdhazavavanna kiM pazyasi / vRthA vrajasi kiM rati nanu na bhISayasyAturo nisargataralAH striyastvadiha tAH sphuTaM vibhyati // 13 // 131. Oh shameless (ascetic)! Dost thou not see this body (of thine), rendered, by the fire of austerity, an object of contempt and fear, like a half-burnt corpse. Afflicted by desire, why dost thou entertain vain love, and not frighten them ; The naturally tremulous women however, are evidently afraid of thee. Verses 132, 133, 134 omitted.

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ATMANUSHASANA... 41 kaNThastha kAlakUTo'pi zambhoH kimapi nAkarot / so'pi dandahyate strIbhiH striyo hi viSamaM viSam // 13 // 135. Even Shiva, who was not at all effected by the deadly poison in his throat, was affected by women. Women indeed are the worst of poisons. tava yuvatizarIre sarvadokapAtre ratiramRtamayUkhAdyarthasAdharmyatazcet / nanu zuciSu zubheSu prItireSveva sAdhvI madanamadhumadAndhe prAyazaH ko vivekH||136|| 136. Thy attachment for the woman's body, which is full of defects, is because of its resemblance with the moon, etc. Verily the attachment for these good and pure (objects) is praise-worthy. (But) what discrimination can, there be in a man blinded by the intoxication of the wine of lust. priyAmanubhavatsvayaM bhavati kAtaraM kevalaM . pareSvanubhavatsu tAM viSayiSu sphuTaM hlAdate / mano nanu napuMsakaM tviti na zabdatazvArthataH sudhI kathamanena sannubhayathA pumAn jIyate // 137 // 137. The mind itself is totally impotent in enjoying the beloved, (and) rejoices greatly while others (the senses) are enjoying her. The mind is neuter not only in grammar but in sense also. Why (then) is the wise man, who is both ways (grammatically and practically) mascu. line, be vanquished by mind? rAjyaM saujanyayuktaM zrutavadurutapaH pUjyamatrApi yasmAt tyaktvA rAjyaM tapasyannalaghuratilaghuH syAttapaH proDa rAjyam / rAjyAttasmAtprapUjyaM tapa iti manasA''locya dhImAnudagraM kuryAdAryaH samagraM prabhavabhayaharaM sattapaH pApabhIruH // 138 // 138. In this world sovereignty with just rule and with scriptural knowledge is respected as a high austerity. Since one relinquishing sovereignty and practising austerity

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42 THE SACRED BOOKS OF THE JAINAS. is great, and the one relinquishing austerity and taking up sovereignty is very low, therefore asceticism is superior to kingship. Thinking thus, a sin-fearing, noble, and wise man, should whole-heartedly practise the exalted noble austerity which removes all fear of transmigration. purA zirasi dhAryante puSpANi vibudhairapi / pazcAtpAdo'pi nAspAkSItkiM na kuryAdguNakSatiH // 136 // 139. Flowers are first placed even by celestials on their heads, afterwards (when the fragrance has died out) even the foot does not touch them. What may not result from a loss of merits? he candramaH kimiti lAnchanavAnabhUstvam tadvAn bhaveH kimiti tanmaya eva naabhuuH| kiM jyotsnayA malamalaM taba ghoSayantyA svarbhAnuvannanu tathA sati nAsi lkssyH||140|| 140. Oh! moon why art thou with a spot. If thou hast it, why art thou not all one with it? What is the good of thy light, which clearly proclaims (thy) blemish? Verily thou wouldst not have been the butt if thou hadst been (all black) like the planet Rahu. vikAzayanti bhavyasya manomukulamaMzavaH raverivAravindasya kaThorAzca gurUktayaH // 14 // 141. Even the harsh words of a preceptor open the bud of the heart of one, fit to be liberated, just as the rays of the sun (do) blossom a lotus bud. doSAnkAMcana tAnpravartakatayA pracchAya gacchatyayaM sAda taiH sahasA niyethadi guruH pazcAt karotyeSa kim / tasmAnme na gururgururgustarAn kRtvA laghUzca sphuTam brUte yaH satataM samIkSya nipuNaM so'yaM khalaH sadguruH // 14 // 142. If a preceptor over-looks several faults of a pupil, with a view to set them right (afterwards), and if the pupil suddenly dies with them, then what can that

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ATMANUSHASANA. 48 (Guru) do? Hence that preceptor is not my preceptor, who makes little of my faults; (but) that wicked man is a true preceptor, who observes my defects in details, and proclaims them constantly. lokadvayahitaM vaktuM zrotuM ca sulabhAH purA / durlabhAH kartumadyatve vaktuM zrotuM ca durlabhAH // 143 // 143. Formerly it was easy to find speakers and hear - ers of words, useful for both the worlds, but men who acted up to them were scarce. But now-a-days (even) the speakers and hearers (of wholesome words) are rare. guNAguNavivekibhirvihitamapyalaM dUSaNaM bhavetsadupadezavanmatimatAmatiprItaye / kRtaM kimapi dhArSTayataH stavanamapyatIrthoSite - rna toSayati tanmanAMsi khalu kaSTamajJAnatA // 144 // 144. To the wise, even the faults found by the discriminators between virtue and vice, are a cause of great pleasure, like wholesome advice. (And ) even irrelevant praise by the vicious, does not gratify their hearts. Ignorance is surely to be pitied. tyaktahetvantarApekSau guNadoSanibandhanau / yasyAdAna parityAgau sa eva viduSAM varaH // 145 // 145. Only he whose acceptance and renunciation are associated with merits and demerits ( respectively), independently of any other consideration, is the wise of the wise. hitaM hitvAhite sthitvA durdhIrduHkhAyase bhRzam / viparyaye tayoredhi tvaM sukhAyiSyase sudhIH // 146 // 146. By abandoning the beneficial and by adopting the injurious (path), a fool suffers seriously. Proceed on the contrary (path), and thou wilt be happy, O wise man. Attachment even to wholesome things must be given up. ime doSAsteSAM prabhavanamamIbhyo niyamito guNAzcaite teSAmapi bhavanametebhya iti yaH /

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44 THE SACRED BOOKS OF THE JAINAS. tyajaMstyAjyAn hetUn jhaTiti hitahetUn pratibhajan sa vidvAn sadvRttaH sa hi sa hi nidhiH saukhyayazasoH // 147 // 147. One, who has ascertained that these are demerits and these are their origins, and that these are merits and from these they have sprung, promptly abandons and accepts the objects (respectively), worthy of abandonment and acceptance. Such a one is wise, such a one is along the right line of conduct, and only such a one is a repository of bliss and renown. sAdhAraNau sakalajantuSu vRddhinAzau janmAntarArjitazubhAzubhakarmayogAt / dhImAnsa yaH sugatisAdhanavRddhinAzastadvacatyayAdvigatadhIra paro'bhyadhAyi // 148 // 148. Rise and fall are common to all things according to the meritorious and demeritorious Karmas acquired in past life. That man is wise who for attaining a good next condition of existence increases (his merits), and removes his (demerits). The man opposed to this (view) is a fool. This has been said. kalau daNDo nItiH sa ca nRpatibhiste nRpatayo nayantyarthArtha taM na ca dhanamado'styAzramavatAm / natAnAmAcAryA na hi natiratAH sAdhucaritAstapasteSu zrImanmaNya iva jAtAH praviralAH // 146 // 149. In this Kali age, justice is by punishment, and it (is awarded) by the Kings. The Kings employ it to exact money. The ascetics have no pride of money. The preceptors are fond of obeisance and are only led by those who bow to them. Among ascetics, those who follow right conduct and are not fond of obeisance are scarce like resplendent gems. ete te munimAninaH kavalitAH kAntAkaTAkSekSaNairaGgA lagnazarAvasannahariNamakhyA bhramantyAkulAH

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ATMANUSHASANA. sandharnu viSayATavIsthalatale svAnkvApyaho na kSamAH mAvAjInmarudAhatAbhracapalaiH saMsargamebhirbhavAn // 150 // ___150. Those, who call themselves ascetics, are a prey to the side-long glances of the eyes of women, Like deer with their bodies pierced by arrows, they wander distressed. Alas! they are not able to rest themselves any where on the face of the earth in this forest of desire. O you, do not come in contact with (such saints) who are fickle like the clouds, beaten by winds. gehaM guhA paridadhAsi dizo vihAyasaMyAnamiSTamazanaM tpso'bhivRddhiH| prAptAgamArtha tava santi guNAH kalatramaprArthyavRttirasi yAsi vRthaiva yAJcAm // 151 // 151. Thy residence is a cave; thou art clad with the points of the compass; the sky is thy vehicle; advancement in austerities is (thy) palatable meal, (and) the qualities (of a saint) thy beloved wife. Thy food is free from humble supplication. In vain dost thou, O acquirer of the essence of the scriptures, become a supplicant (for worldly objects). paramANoH paraM nAlpaM nabhaso na mahatparam / iti bruvan kimadrAkSInimI dInAbhimAninau // 152 // 152. Nothing is smaller than an atom; and nothing greater than the sky. Certainly one who says so, has not seen the supplicant, and the self-respecting. yAcituauravaM dAturmanye saMkrAntamanyathA / tadavasthau kathaM syAtAmeto gurulaghU tadA // 153 // 153. I think that the self-respect of the supplicant goes over to the donor. Otherwise, how else could their positions have been high and low. adho jighRkSavo yAnti yAntyUrdhvamajighRkSavaH / iti spaSTaM vadanto vA nAmonnAmau tulAntayoH // 154 //

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46 THE SACRED BOOKS OF THE JAINAS. 154. The supplicants (heavy with dependence upon others) sink low, and the non-supplicants, (light with independence) rise upwards. This is clearly proved by the going down and rising up of the scale-pans of a balance. sasvamAzAsate sarve na svaM tatsarvatarpi yat / arthivaimukhyasaMpAdi sasvatvAnniAsvatA varam // 15 // 155. All men expect (something from) a man of wealth; there is no wealth which can satisfy all. Possession-less-ness is therefore superior to possession of wealth, which must disappoint (some) supplicant. bhAzAkhaniratIvAbhUdagAdhA nidhibhizca yaa| sApi yena samIbhUtA tatte mAnadhanaM dhanam // 156 // 158. That wealth of self-respect is thy wealth, which has made even (filled up) the cavity of desire, which could not be filled up even by the (nine) Nidhis, (treasures of a Chakravarti). aashaakhnirgaadheymdhaakRtjgttryaa| utsaryotsarya tatrasthAnaho sadbhiH samIkRtA // 157 // 157. The ascetics have levelled up the pit of desires, which could not be filled up by the (objects of) the three worlds, by constantly removing (the desires) which found place there. This is wonderful. vihitavidhinA dehasthityai tapAMsyupabRMhayanazanamaparairbhaktyA dattaM vacit kiyadicchati / tadapi nitarAM lajjAhetuH kilAsya mahAtmanaH kathamayamaho gRhNAtyanyAnparigrahadurgrahAn // 158 // 158. (An ascetic) while advancing his austerities, takes occasionally, in order to preserve the body, a little food given by others, out of religious devotion, in accordance with prescribed rules. Why! even that is very much a cause of shame to that high-souled (ascetic, for it makes him dependent on others). It is a great wonder then

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ATMANUSHASANA. 47 how this (ascetic) accepts other worldly objects, fit to be discarded. dAtAro gRhacAriNaH kila dhanaM deyaM tadanAzanaM gRhNantaH svazarIrato'pi viratAH sarvopakArecchayA / lajjaiSaiva manasvinAM nanu punaH kRtvA kathaM tatphalaM rAgadveSavazI bhavanti tadidaM cakrezvaratvaM kaleH // 156 // 159. Here, the house-holders are donors and food is the only subject of gift. Those who accept it with the object of doing good to all have no attachment for even their own bodies. Even this (acceptance is) humiliation for the high-minded (sages), How then, (some of them ) consider it (food) as the fruit of asceticism, and are moved by likes and dislikes? This is the supremacy of Kali age. AmRSTaM sahajaM tava trijagatIbodhAdhipatyaM tathA saukhyaM cAtmasamudbhavaM vinihataM nirmUlataH karmaNA / dainyAttadvihitaistvamindriyasukhaiH santRpyase nitrapaH sa tvaM yazcirayAtanAkadazanairbaddhasthitistuSyasi || 160 || 160. Thy in-born power of knowing the three worlds has been eradicated, and the happiness arising from within thyself uprooted by Karma. If thou art pleased by maintaining (thy-self) with unsavoury food (acquired) after long sufferings, and gratified in (thy) meanness by sensepleasures given by that Karma, thou art without shame, indeed. tRSNA bhogeSu cedbhido sahasvAlpaM svareva te / pratIkSya pAkaM kiM pItvA peyA bhuktiM vinAzaye // 161 // 161. Oh ascetic! If there be (in thee a) thirst for pleasures, have a little patience. Verily those (pleasures) will be thine in heaven. Why should one mar one's ap petite by drinking water, without having waited for the serving up of (dishes ) ? nirdhanatvaM dhanaM yeSAM mRtyureva hi jIvitam / kiM karoti vidhisteSAM satAM jJAnaikacakSuSAm / / 132 / /

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48 THE SACRED BOOKS OF THE JAINAS. 162. What can Karma do to saints who see with discrimination, whose wealth is possession-less-ness and to whom death itself is life. jIvitAzA dhanAzA ca yeSAM teSAM vidhirvidhiH / kiM karoti vidhisteSAM yeSAmAzA nirAzatA // 163 // 163. Karma is a ruler to those who desire life and aspire for wealth. What can Karma do to them, whose desire has been extinguished. parAM koTiM samArUDhau dvAveva stutinindayoH / yastyajettapase cakraM yastapoviSayAzayA // 164 // 164. Only those two have reached the highest stages of praise and blame; one who renounces Empire for the sake of austerity, and the one who relinquishes austerity for sense-gratification. tyajatu tapase cakraM cakrI yatastapasaH phalaM sukhamanupamaM svotaM (tthaM ) nityaM tato na tadadbhutam / idamiha mahaccitraM yattadviSaM viSayAtmakaM punarapi sudhIstyaktaM bhoktuM jahAti mahattapaH // 165 // 165. Since unrivalled eternal bliss, arising from one's ownself, is the fruit of austerities, an Emperor may renounce his kingdom for asceticism. There is no wonder in this. (But) this is a great wonder in this world that a wise man should relinquish noble austerity to feed again upon the poison of sense-pleasures, which had been renounced. zayyAtalAdapi tu ko'pi bhayaM prapAtA muGgAttataH khalu vilokya kilAtmapIr3Am / citraM trilokazikharAdapi dUratuGgA mAnsvayaM na tapasaH patanAdvibheti // 166 // 166. Fore-seeing injury to self, one is afraid of falling down even from a high bed-stead. It is a wonder

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ATMANUSHASANA. that the wise (ascetic) does not fear falling off from austerity, higher than the pinnacle of the three worlds. vizuddhayati durAcAraH sarvo'pi tapasA dhruvam / karoti malinaM tacca kila sarvAdharo'paraH // 167 // 167. Verily all sin is purified by austerities. But he is surely the vilest of all, who defiles that (austerity itself). santyeva kautukazatAni jagatsu kintu vismApakaM tadalametadiha dvayaM nH| patviAmRtaM yadi vamanti visRSTapuNyA: saMprApya saMyamanidhiM yadi ca tyajanti // 16 // 168. There are hundreds of wonderful things in this world. To us these two are the most wonderful; the unfortunate men who vomit nectar after taking it, (and) those who reject the treasure of austerity, after having acquired it. iha vinihitabahvArambhabAhyoruzatrorupacitanijazakte paraH ko'pypaayH| azanazayanayAnasthAnadattAvadhAna: kuru tava parirakSAmAntarAn hantukAmaH // 166 // ___169. There is no other risk, here for one, who has subjugated the external powerful enemy of numerous occupations, and concentrated the soul force. Desirous of extirpating thy internal enemies, protect thyself from all sides, paying attention to food, sleep, movement, and posture. anekAntAtmArthaprasavaphalabhArAtivinate vacaH parNAkIrNe vipula nayazAkhAzatayute / samuttuGge samyak pratatamatimUle pratidinaM zrutaskandhe dhImAn ramayatu manomarkeTamamum // 170 // 170. A wise man should always beguile the mindmonkey on the very lofty scripture-tree, which is drooping down with the load of the fruit and flowers of substances

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50 THE SACRED BOOKS OF THE JAINAS. dealt from many points of view, spreading with foliage of (sound) counsel, having hundreds of extensive branches of rules of Logic, and whose roots of sensitive knowledge have spread far and deep. tadeva tadatadrUpaM prApnuvanna virasyati / iti vizvamanAyataM cintayedvizvavitsadA // 171 // 171. One, (versed in all the Principles of Jainism should ever think that this universe is without a beginning and without an end. It is never destroyed; it remains the same (with reference to continuity of its substances) and not the same (having regard to modifications in the forms of substances). ekamekakSaNe siddhaM zrauvyotpattivyayAtmakam / abAdhitAnyetatpratyayAnyathAnupapattitaH // 172 // 172. It is an established truth that a substance is possessed of the three qualities of continuity (Dhrauvya) rise, (Utapada), and decay (Vyaya) at one and the same time, otherwise (we) cannot have the irrefutable belief that (a thing is) the same and a different one (at the same time). na sthAsnu na kSaNavinAzi na bodhamAtraM nAbhAvamapratihata pratibhAsarodhAt / tattvaM pratikSaNa bhavantadatatsvarUpamAdyantahInamakhilaM ca tathA yathaikam // 173 // 173. Substance (in principle) is neither (altogether) permanent nor destructible, at every moment, nor knowable alone, nor (merely) non-existent, because (a one-sided view) is not irrefutably demonstrated. (Substance) is at every moment, the same and not the same, and without beginning and without end. ( This is ) as (true) with regard to all (substances) as (it is) with regard to one. jJAnasvabhAvaH syAdAtmA svabhAvAvAptiracyutiH / tasmAdacyutimAkAMkSan bhAvayevjJAna bhAvanAm // 174 //

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ATMANUSHASANA. 51 174. The natural characteristic of the soul is know. ledge. The possession of natural characteristic is without destruction. So one wishing indestructibility, should contemplate upon and attain (self) knowledge. jJAnameva phalaM jJAne nanu zlAghyamanazvaram / aho mohasya mAhAtmyamanyadapyatra mRgyate // 17 // 175, Verily enlightenment (omniscience) is the adorable and indestructible fruit achievable by (right) knowledge. Great is the might of the deluding Karma, that even some other (fruit, such as sense-gratification, etc.) is here looked for. zAstrAgnau maNivadbhavyo vizuddho bhAti nirvRtaH aGgAravat khalo dIpto malI vA bhasma vA bhavet // 176 // ___178. A self-contented and pure person, fit to be liberated, glows (brightly) in the flame (light) of the scriptures, like a jewel. A wicked person, burning there like charcoal, turns either black or into ashes. muhaH prasAyye sajjJAnaM pazyan bhAvAn yathAsthitAn / prItyaprItI nirAkRtya dhyAyedadhyAtmavinmuniH // 177 // 177. An ascetic, knowing the supreme nature of: the soul, perceiving the essences (essential nature of things) as they are, extending his right knowledge again and again, and exterminating love and hate, should con template (upon the supreme self). veSTanAdveSTane yAvat tAvadbhrAntirbhavArNave / prAvRttiparivRttAbhyAM jantomanthAnukAriNaH // 17 // 178. The living being, like a churning stick, wanders in this ocean of births with goings and comings (births and rebirths) so long as there are the tying and untying (by the rope in case of the churning rod, and by Karmas in case of the living being)................ mucyamAnena pAzena bhrAntimA bhanividA A shima jantustathAsau moktavyo javAntiravandhanam ||1ssaa),

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52 THE SACRED BOOKS OF THE JAINAS. 179. The living being, like the churning stick, gets turning on (one side) and binding (on the other) when the rope is loosened. The rope is to be loosened in such a way that there be neither turning nor binding. rAgadveSakRtAbhyAM jantobandhaH pravRttyavRttibhyAm / tattvajJAnakRtAbhyAM tAbhyAmevekSyate mokssH||18|| 180. The acquisitions and renunciations through attachment and hatred (cause) the binding of a living being. And these very (acquisitions and renunciations) lead to liberation, when accompanied with right-selfknowledge. dveSAnurAgabuddhirguNadoSakRtA karoti khalu pApam / tadviparItA puNyaM tadubhayarahitA tayormokSam // 181 // 181. The intellect disliking virtues and liking vices verily binds demerits ; (and) merit, (when) acting contrarywise. Free from both (like and dislike) (there is) liberation from both (the demeritorious and meritorious Karmas). mohabIjAdratidveSau bIjAna mUlAGkarAviva / tasmAjjJAnAgninA dAhyaM tadetau nirdidhikSuNA // 18 // 182. From the seed of delusion (spring) the two sprouts of attachment and hatred, just like roots and sprouts from a seed. So one desirous of extirpating these two, should burn down the (seed of delusion) by he fire of (self) knowledge.. purANo grahadoSottho gambhIraH sagatiH saruka / tyAgajAtyAdinA mohavaNaH zuddhayati rohati // 18 // 183. The deep, moving (the man in the four condi. tions of existence), painful and chronic boil of delusion, caused by the error of (attachment for) worldly objects, is cleared and healed up by such ointment as the renunciation (of non-self, realization of the self).

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ATMANUSHASANA. 58 suhRdaH sukhayantaH syurduHkhayantA yadi dviSaH / suhRdo'pi kathaM zocyA dviSo duHkhayituM mRtaaH||184|| 184. - If friends bring pleasures, and enemies bring miseries; then why should those enemies (wife, son, etc.,) be mourned, who died only to cause thee pain although they were (apparently) friends? aparamaraNe matvAtmIyAnalaGghayatame rudan / vilapatitarAM svasmin mRtyau tathAsya jddaatmnH|| vibhayamaraNe bhUyaH sAdhyaM yazaH parajanma vA / kathamiti sudhIH zokaM kAnmRte'pi na kenacit // 18 // ___185. This foolish man laments the inevitable death of others, thinking them as his own. And he laments still more on (thinking of) his own death. Renown and better life hereafter can be obtained by a fearless death. Why should a wise man grieve, on account of death even. None (should therefore grieve). hAne zokastato duHkhaM lAbhAdrAgastataH sukham / tena hAnAvazokaH san sukhI syAt sarvadA sudhIH // 186 // 186. From loss (arises) sorrow, and there-from pain. From gain (arises) delight, and there-from pleasure. A wise man should therefore be always happy, not being touched by sorrow on account of loss. sukhI sukhamihAnyatra duHkhI duHkhaM samaznute / sukhaM sakalasaMnyAso duHkhaM tasya vipryyH||18|| ____187. In this and the next world, a happy man enjoys happiness, (and) an unhappy man experiences pain. Renunciation of all is happiness, and its contrary (is) misery. mRtyormRtyvantaraprAptirutpattiriha dehinAm / tatra pramuditAnmanye pAzcAtye pksspaatinH||18|| 188. In this world birth after death is the origin of another death, because death is the very necessary cause of birth and vice versa. I think that those, who rejoice on birth are partial to the other (viz, death).

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THE SACRED BOOKS OF THE JAINAS. adhItya sakalaM zrutaM ciramupAsya ghoraM tapo yadIcchasi phalaM tayoriha hi lAbhapUjAdikam / chinatsi sutapastaroH prasavameva zUnyAzayaH kathaM samupalapsyase surasamasya pakvaM phalam // 186 // 54 189. Having studied all the scriptures and having undergone severe austerities, if thou as their fruit, wishest wealth, respect, etc., in this very world, then, O devoid of discrimination, thou takest away the very flower of the beautiful tree of austerity. How canst thou have its juicy ripe fruit ? tathA zrutamadhISva zazvadihalokapaMktiM vinA zarIramapi zoSaya prathitakAya saMklezanaiH / kaSAyaviSayadviSo vijayase yathA durjayAn zamaM hi phalamAmananti munayastapaHzAstrayoH // 160 // 190. Always study the scriptures without (caring for the common) line of the people (wordly fame and respect), and mortify the body by severe austerities, in such a way, that thou mayst subjugate thy invincible enemies, the sense-enjoyments. The sages regard only passionlessness as the fruit of austerities and study of scriptures. dRSTvA janaM vrajasi kiM viSayAbhilASaM svalpo'pyasau tava mahajjanayatyanartham / snehAdyupakramajuSo hi yathAturasya doSo niSiddhacaraNaM na tathetarasya // 169 // 191. Following (common ) people why dost thou crave for sense enjoyments ? Even a little of that (craving) does thee great harm. The taking in of oily things prohibited for the sick under medical treatment, is injurious (to him); not so to others. ahitavihitaprItiH prItaM kalatramapi svayaM sakRdapakRtaM zrutvA sadyo jahAti jano'vyayam /

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ATMANUSHASANA. 55 svahitanirataH sAkSAdoSaM samIkSya bhave bhave viSayaviSavagrAsAbhyAsaM kathaM kurute budhaH // 162 // 192. Even this (ordinary) man who is greatly swayed by affection, immediately gives up himself, even his beloved wife, on hearing of (her) misconduct. How does this wise man engaged in self-advancement, take the poisoned food of sense-pleasures having clearly realised their injurious nature in various births ? prAtmanAtmavilopanAtmacaritarAsIdurAtmA ciraM svAtmAsyA sakalAtmanInacaritairAtmIkRtairAtmanaH / prAtmetyAM paramAtmatAM pratipatanpratyAtmavidyAtmaka svAtmotthAtmasukho niSIdasi lasannadhyAtmamadhyAtmanA 163 193. O soul, thou hast long been vicious, by self injurious self-actions. Be thy own self, by adopting all the self-inherent qualities of the soul. Having obtained thy own supreme soul-hood, and identified with all selfknowledge, and realizing soul-happiness, arising from thy own self, thou, resplendent with the inner self, shalt stay in thy own self. anena suciraM purA tvamiha dAsavadvAhitastato'nazanasAmibhuktarasavarjanAdikramaiH / krameNa vilayAvadhisthiratapovizeSairidaM kadarthaya zarIrakaripumivAdya hastAgatam // 164 // __194. Before now, thou hast long been driven like a slave by this body. So by fasting, scanty meals, renunciation of Rasas (salt, butter, sugar, etc.,) and the other forms of austerities, mortify this body gradually (preserving it till death), as if it were an enemy, now fallen in thy hands. bhAdau tanorjananamatra hatendriyANi - kAGkSanti tAni viSayAn viSamAzca maanH| hAniprayAsabhayapApakuyonidAH syumUlaM tatastanuranarthaparamparANAm // 165 //

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56 THE SACRED BOOKS OF THE JAINAS. 195. At first the body is formed. The wretched senses then desire (their respective) gratifications. Senseenjoyments cause loss of self-respect, misery, fear, demerit, and undesirable birth places. Thus the body is unfortunately, the root of a series of evils. zarIramapi puSNanti sevante viSayAnapi / nAstyaho duSkaraM nRNAM viSAdvAJchanti jIvitam // 166 // 198. They nourish such a body (and) resort to such sense-pleasures. On there is nothing which men would not do. They wish to live by taking poison. itastatazca trasyanto vibhAvayoM yathA mRgaaH| vanAdvizantyupagrAmaM kalau kaSTaM tapasvinaH // 167 // 197. It is a great pity, that in this Kali age, ascetics, having roamed here and there, in the forest, like deer, enter at night,the suburbs of a habitation (for safety).. varaM gArhasthyamevAdya tapaso bhaavijnmnH| sustrIkaTAkSaluNTAkailuptavairAgyasaMpadaH // 198 // 198. Here, the householder's life is better than (such) asceticism, (as is) the cause of future births, and is robbed of its wealth of non-attachment by robbers (in the form of) beautiful women's side-long glances, svArthabhraMzaM tvamavigaNayaMstyaktalajjAbhimAna: saMprApto'smin paribhavazatairduHkhametatkalatram / nAnveti tvAM padamapi padAdvipralubdho'si bhUyaH sakhyaM sAdho yadi hi matimAnmAgrahIrvigraheNa // 166 // 199. Thou hast been repeatedly deprived of thy position by this body, (for which) thou, bereft of shame and self-respect, not minding loss of self-advancement, and after hundreds of humiliations, hast taken this evilbringing woman. O sage, if thou art wise, do not befriend (the body) which does not follow thee even a step (after death.)

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ATMANUSHASANA. 57 na ko'pyanyo'nyena brajati samavAyaM guNavatA guNI kenApi tvaM samupagatavAn rUpibhiramI / na te rUpaM te yAnupavrajasi teSAM gatamatistatazchedyo bhedyo bhavasi bhavaduHkhe bhavavane // 20 // 200. Any one substance (guni, dravya) does not merge in any other substance (guna-wata). Thou hast merged in these material substances (having form). Their nature is not thine. Oh fool, thou followest them, and therefore art cut and pierced in this worldly forest of manifold miseries. .mAtA jAtiH pitA mRtyurAdhivyAdhI sahodgatau / prAnte jantorjarA mitraM tathApyAzA zarIrake // 201 // 201. Birth is, the mother; death, father; mental and physical sufferings, brothers; and decrepitude is the friend of this living being in the last stage. And yet there is love for the body. zuddho'pyazeSaviSayAvagamo'pyamUrto'pyAtman tvamapyatitarAmazucIkRto'si / mUrta sadA zuci vicetanamanyadatra kiM vA na dUSayati dhigdhigidaM zarIram // 202 // 202. O soul, even thou, being, (by nature, pure, cog:nisant of all things, and immaterial, art greatly polluted (by the body). What other thing in this world, does this ever-impure, lifeless, and material (body) not vitiate? Fie on such a body! hA hato'sitarAM janto yenAsmiMstava sAMpratam / jJAnaM kAyAzucijJAnaM tattyAgaH kila sAhasam // 203 // 203. (True) knowledge is to know this body to be impure. Its renunciation is real valour. O living being, thou hast now been greatly deceived here, by this (body). api rogAdibhivRddhane muniH khedamRcchati / uDDupasthasya kaH kSobhaH pravRddhe'pi nadIjale // 204 //

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THE SACRED BOOKS OF THE JAINAS. 204. An ascetic is not distressed even by increase in diseases. What fear is there to one, sitting in a boat, even if the water of the river be high? jAtAmayaH pratividhAya tanau vasedvA ------- no cettanuM tyajatu vA dvitayI gatiH syAt / lagnAgnimAvasati vahnimapohya gehaM nihAya vA vrajatiM tatra sudhIH kimAste // 205 // 205. A sick man should take medicines and live in the body. Otherwise he should renounce the body (by a pious-death, which) is the (other) alternative. A wise man should continue living in a house, which has caught fire after putting out that fire, or abandoning it should go away (elsewhere). Why should he live there ? zirasthaM bhAramuttArya skandhe kRtvA suytntH| zarIrasthena bhAreNa ajJAnI manyate sukham // 206 // 206. An ignorant man, taking up the load from the head with great difficulty, and placing it on the shoulder, thinks himself happy, (though) the load is still on the body. yAvadasti pratIkArastAvatkuryAt pratikriyAm / tathApyanupazAntAnAmanudvegaH pratikriyA // 207 // 207. A remedy should be sought, so long as a thing is remediable. And for those who are incurable, the (only) remedy is to be indifferent. yadA yadA bhavejjanmI tyaktvA mukto bhaviSyati / zarIrameva tattyAjyaM kiM zeSaiH kSudrakalpanaiH // 208 // 203. One would attain liberation after getting rid of the bodies, (Taijasa, and Karmana), in company with which he is subject to births. They must be got rid of. What use is there in other petty conjectures. nayatsarvAzuciprAyaM zarIramapi pUjyatAm / so'pyAtmA yena na spRzyo duzcaritraM dhigastu tat // 20 //

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ATMANUSHASANA. 209. The soul makes even that body, which is allimpurity, an object of worship. Fie on that wicked (body), by which even such a soul is made untouchable. rasAdirAdyo bhAgaH syAt jJAnAvRtyAdiranvitaH / jJAnAdayastRtIyastu saMsAryevaM trayAtmakaH // 210 // 210. A mundane soul has three parts, thus :-the first is fluid, and (blood, bone, etc.); the other is the knowledge-obscuring, etc., (Karma); the third is knowledge, etc., (innate qualities of the soul). bhAgatrayamidaM nityamAtmAnaM bandhavartinam / bhAgadvayAt pRthakkatuM yo jAnAti sa tattvavit // 211 // 211. He is the knower of the principles (7 Tattvas), who knows how to separate the eternal soul, existing in bondage, and having three parts, from the (first) two parts (above-stated). karotu na ciraM ghoraM tapaH klezAsaho bhavAn / cittasAdhyAn kaSAyArInna jayedyattadajJatA // 212 // 212. (If) you cannot bear hardships, do not practise long, rigorous austerities. It is thy ignorance that thou dost not conquer the enemies, passions, which can be subjugated by (control of) mind, hRdayasarasi yAvanirmale'pyatyagAdhe vasati khalu kaSAyagrAhacakraM samantAt / zrayati guNagaNo'yaM tanna tAvadvizaGka samadamayamazeSaistAn vijetuM yatasva // 213 / / 213. So long as the clear and unfathomable lake of the heart is throughout infested with the host of crocodiles of passions, the host of (pure) attributes cannot fearlessly resort to it. Strive to subjugate them (the passions) with equanimity, self-control, renunciation, and the like,

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60 THE SACRED BOOKS OF THE JAINAS. hitvA hetuphale kilAtra sudhiyastAM siddhimAmutrikI vAJchantaH svayameva sAdhanatayA zaMsanti zAntaM mnH| teSAmAkhubiDAliketi tadidaM dhigdhikkale prAbhavaM yenaite'pi phaladvayapralayanAddUraM vipryaasitaaH||214 // 214. (There are) here such clever men, who desire to attain perfection hereafter, but having missed the true cause and effect, boast of having themselves acquired a peaceful mind. This (conduct) of theirs is like that of the cat and the mice. Fie, on the supremacy of Kaliyuga, by which these men have been greatly deceived, and deprived of the (true) fruit of both (the worlds). udyuktastvaM tapasyasyadhikamabhibhavaMstvAmagacchankaSAyAH prAbhUdvodho'pyagAdho jalamiva jaladhau kintu durlakSyamanyaiH / niyUDhe'pi pravAhe salilamiva manAgnimnadezeSvavazyaM mAtsaryante svatulyairbhavati paravazAddurjayaM tajjahIhi // 215 // 215. Thou art prepared for austerities; the passions have been greatly humiliated by thee, thou hast acquired knowledge, deep like waters of the ocean, but must give up jealousy for thy equal, which is due to other causes (Karmas), and is difficult to subdue, and cannot be noticed by others, like water in very low and invisible flow of (the ocean). cittasthamapyanavavudhya hareNa jADyA kruddhvA bahiH kimapi dagdhamanaGgabuddhayA / ghorAmavApa sa hi tena kRtAmavasthA krodhodayAdbhavati kasya na kaaryhaaniH|| 216 // 216. Shiva, not knowing that cupid lived in the heart burnt, out of anger, something external mistaking it for the God of Love. He had to experience excruciating pain caused by that cupid. Whose object is not lost by (operation of) anger.

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ATMANUSHASANA. cakraM vihAya nijadakSiNabAhusaMsthaM yatprAvrajannanu tadaiva sa tena muktH| klezaM tamApa kila bAhubalI cirAya mAno manAgapi harti mahatIM karoti // 217 // 217. Leaving the boomerang (Chakra) which had alighted on his right arm, Bahubali became an ascetic, and then only did he attain Liberation. Even he suffered long (before attaining omniscience, as he had a tinge of pride in him). Even slight pride does great harm Commentary. Bahu-bali .was the younger son of Rishabha Deva, the first Tirthankara, while Bharata was the eldest. Bharata having been worsted in a trial of strength with him, hurled at him the Chakra, which instead of harming him, alighted on his right arm. Bahu-bali was however sorry for having dishonoured his elder brother Bharata, and considering all worldly ambition as frivolous, he renounced all temporal possessions, and adopted asceticism, to obtain omniscience. He continued to observe meditation for one whole year, at a stretch, but did not obtain omniscience, because there was left in him a tinge of pride that although he had relinquished all, he was still standing on the ground owned by Bharata. When Bharata having been told of this, at the Samavasarnam of Shri Rishabha Deva, went and bowed to him, and told him that earth belonged to nobody, the pride was gone, and Bahu-bali immediately attained omniscience. satyaM vAci matau zrutaM hRdi dayA zaurya bhuje vikramo lakSmI namanUnamArthanicaye mArge gatinivRte / yeSAM prAgajanIha te'pi nirahaGkArAH zrutergocarAzcitraM saMprati lezato'pi na guNAsteSAM tthaapyuddhtaaH||218 // 218. Formerly, on this earth were born persons, who had truth in (their) word, knowledge of the scriptures in their intellect, compassion in their heart, bravery and fortitude in the arm, wealth for large charity to needy persons, and who trod in the path free from worldly attach ments, Even such (great persons) have been described in the scriptures to have been free from pride. It is a great

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62 THE SACRED BOOKS OF THE JAINAS. wonder, that now-a-days those who do not possess even slight yirtues, (are found) to be over-bearing. vasati bhuvi samastaM sApi saMdhAritAnyairudaramupaniviSTA sA ca te cAparasya / - tadapi kila pareSAM jJAnakoNe nilInaM . -- vahati kathamihAnyo garvamAtmAdhikeSu // 216 // 219. Everything dwells on this earth. That (earth) too is supported by others (i.e., the three atmospheres). And that (earth) and those (atmospheres) are in the maw of another (i.e., space). That (space) too is in a corner of the knowledge of others (i..., the all-knowing). How (then) can a man entertain pride, (when there are) greater ones than himself in this world ? yazomArIcIyaM kanakamRgamAyAmalinitaM hato'zvatthAmoktyA prnnyilghuraasiidymsutH| sakRSNaH kRSNo'bhUtkapaTabaTuveSeNanitarAmapicchAmAlyaM tadviSamiva hi dugdhasya mahataH // 220 // 220. The fame of Marichi, was sullied or stained by his deceit in assuming the garb of a golden deer. Yudhishthira was lowered in the estimation of his friends for saying (deceitfully) "Ashvatthama is killed "; and Krishna's reputation was tarnished by (his) deceitfully adopting the form of a little boy. So even a particle of deceit (injures) high qualities, just like a (little) poison in (a quantity of) milk. bheyaM mAyAmahAgAnmithyAghanatamomayAt / yasmin lInA na lakSyante krodhAdiviSamAhayaH // 221 // 221. One should be apprehensive of the deep pit of deceit enveloped in the pitchy darkness of falsehood. The horrible cobras of siger, etc. (the Passions) living in its depth are not visible,

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ATMANUSHASANA. pracchannakarma mama ko'pi na vetti dhImAn dhvaMsaM guNasya mahato'pi hi meti mNsthaaH| kAmaM gilan dhavaladIdhitidhautadAho gUDho'pyabodhi na vidhuH savidhuntudaH kaiH // 222 // 222. Do not think "no clever person even knows my secret sins", and "how will this mar my high qualities." Who does not know that the invisible Rahu swallows wholly the white-rayed and soothing moon. vanacarabhayAddhAvan devAllatAkulabAladhi: kila jaDatayA lolo vAlabaje vicalaM sthitH| bata sa camarastena prANairapi praviyojitaH pariNatatRSAM prAyeNaivaMvidhA hi vipttyH|| 223 // 223. A Chamara deer, while running away in fear of a Bheela, had her hairy tail entangled in creepers. Being foolishly fond of the hair-tuft, she stood motionless. Alas! for that (attachment to the hair) she was deprived even of her life. Generally such are the calamities of those, who are afflicted with greed. viSayaviratiH saMgatyAgaH kaSAyavinigrahaH shmymdmaastttvaabhyaasstpshcrnnodymH| niyamitamanovRttibhaktirjineSu dayAlutA bhavati kRtinaH saMsArAbdhestaTe nikaTe sati // 224 // 224. When the shore of the ocean of the cycle of existence is close by, the fortunate man has aversion to sense-gratifications, renounces all possessions, subjugates the passions, has tranquility, vows, self-control, practice of self-contemplation, pursuit of austerities, duly ordained mental activity, devotion to the conquerors, and compassion yamaniyamanitAnta: zAntabAhyAntarAtmA pariSamitasamAdhiH srvsttvaanukmpii|

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THE SACRED BOOKS OF THE JAINAS. vihitahitamitAzI klezajAlaM samUlaM dahati nihatanidro nizcitAdhyAtmasAraH // 225 // 225. One who is engaged in vows, temporary, and life-long, has acquired internal and external peace, has practised equanimity, has compassion for all the living beings; takes limited and helpful meals, has annihilated sleep, and has ascertained the essence of the nature of the soul, and burns the host of miseries to the very root. samadhigatasamastAH sarvasAvA dUrAH svahitanihitacittAH zAnta sarvapracArAH / svaparasaphalajalpAH sarvasaMkalpabhuktAH kathamiha na vimukterbhAjanaM te vimuktAH // 226 // 64 226. Why should not such unattached (recluses) here, deserve liberation, who are proficient in all the principles and who abstain from all sins, who are absorbed in self-advancement, who have controlled all their senses, who are free from all sorts of illusions, and whose speech is beneficial to self and others. dAsatvaM viSayaprabhogatavatAmAtmApi yeSAM para - steSAM bho guNadoSazUnyamanasAM kiM tatpunarnazyati / bhetavyaM bhavataiva yasya bhuvanapradyoti ratnatrayaM bhrAmyantIndriyataskarAzca paritastvaM tanmuhurjAgRhi // 227 // 227. What more can those indiscriminate persons have to lose who have become slaves to the lord of the sense-pleasures, and whose soul itself has become perverse? But thou who hast got the world-illuminating three gems, (right-belief, knowedge, and conduct ) should fear the surrounding robbers (in the garb of) sensedesires. So, thou shouldst always be awake. ramyeSu vastuvanitAdiSu vItamoho vRdhA kimiti saMyama sAdhaneSu /

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ATMANUSHASANA. - - - dhImAn kimAmayabhayAtparihatya bhukti pIttvauSadhaM vrajati jAtucidapyajIrNam // 228 // 228. Why shouldst thou, (who art) beyond attachment to beautiful women, and other objects, have futile attachment for the instruments of austerity (the alms. bowl, broom of peacock-feathers, etc)? Does ever a prudent man, who takes no food for fear of disease, get indigestion by taking (too much) of medicine. tapaH zrutamiti dvayaM bahirudIrya rUDhaM yathA kRSIphalamivAlaye samupanIyate svAtmani / kRSIvala ivotthitaM karaNacoravyAdhAdibhistadA hi manute yatiH svakRtakRtyatAM dhIradhIH // 226 // 229. A wise ascetic considers his exertions successful only, when he has withdrawn from outside both his advanced austerity and knowledge, and well-placed them in self absorption, above the attacks of thieves and robbers, (in the form of) the senses, like a farmer, who has safely brought home the harvest. dRSTArthasya na me kimapyayamiti jJAnAvalepAdamuM nopekSasva jagattrayaikaDamaraM niHzeSayAzAdviSam / pazyAmbhonidhimapyagAdhasalilaM cAvAdyate vADavaH koDIbhUtavipakSakasya jagati prAyeNa zAntiH kutaH // 230 / / 230. In the pride of knowledge that this desireenemy (can do) nothing to me, who am versed in scriptures, thou shouldst not be indifferent to it, but shouldst extirpate that one scourge for the three worlds. Lo! the submarine fire troubles even the unfathomable water of the ocean. How can one, lying in the lap of the enemy, possibly have calmness, in the world ? snehAnuSaddhahRdayA jJAnacaritrAnvito'pi na shlaaghyH| dIpa ivApAdayitA kajjalamalinasya kAryasya // 231 //

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66 THE SACRED BOOKS OF THE JAINAS. 231. A person with a heart bound in attachment, though possessed of knowledge and conduct, is not worthy of praise, like the lamp, whose dark action is the production of soot. rateraratimAyAtaH punAratimupAgataH / tRtIyaM padamaprApya bAlizo bata sIdasi // 232 // tAvadduHkhAgnitatAtmA'yaH piNDa iva sIdasi / nirvAsinivRtAmbhodhau yAvattvaM na nimajjasi // 233 // 232-233. (Many times) didst thou become repulsed from attachment, and again became attached. It is a great pity that thou, a fool, not having acquired the third stage, (i.e.), freedom from attachment and repulsion, art in distress. Thou, like a ball of iron, art pained, being consumed by the fire of attachment, so long as thou art not immersed, in the ocean of the happiness of liberation. maMkSu mokSaM susampaktvaM satyaMkArasvasAtkRtam / jJAnacAritrasAkalyamUlena svakare kuru / / 234 // 234. Promptly take liberation in thy hand, which can be had by (paying) the earnest money of Right-belief and the price of perfect knowledge and conduct. azeSamadvaitamabhogya bhogyaM nivRttivRtyoH paramArthakoTayAm / abhogya bhogyAtma vikalpabuddhayA nivRttimabhyasyatu mokSakAMkSI // 235. The whole of this one (world) is unenjoyable having regard to (the principle of) renunciation, and is enjoyable with regard to attachment (to it). One desirous of liberation should practise renunciation of the highest order, having himself known the alternative nature of its enjoyability and unenjoyability. nivRttiM bhAvayedyAvanniva tadabhAvataH / na vRttirna nivRttizca tadevapadamavyayam // 236 // 236. One should cherish renunciation so long as total non-attachment is not acquired. ( When) there is

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ATMANUSHASANA. neither attachment nor renunciation, it is the indestruct able stage, i. e, (liberation). rAgadveSau pravRttiH syAnnivRttistanniSedhanam / tau ca bAhyArthasambaddhau tasmAttAMzca parityajet // 237 // 67 237. Love and hate constitute attachment; doing away with them is Renunciation. They both are associated with external objects, and so they should also be discarded. bhAvayAmi bhavA''vartte bhAvanAH prAgabhAvitAH / bhAvaye bhAvitAneti bhavAbhAvAya bhAvanAH // 238 // 238. In this whirl of transmigrations, for destruction of mundane existences, I cherish thoughts (of rightbelief, etc.,) never cherished before, and do not cherish those thoughts (of wrong-belief, etc., ) hitherto cherished. zubhAzubhe puNyapApe sukhaduHkhe ca SaTtrayam / hitamAdyamanuSTheyaM zeSatrayamathAhitam // 236 // 239. Good and bad (actions), merit and demerit (Karmas), and pleasure and pain (their fruits), are six. The first (of each) of the three (pairs) is beneficial and worth following; and the remaining three are injurious. tatrApyAdyaM parityAjyaM zeSau na staH svataH svayam / zubhaM ca zuddhe tyaktvAnte prApnoti paramaM padam // 240 // 240. Then, again, the first (good activity) also is to be given up. The remaining (two sets) cease to exist by themselves. By giving up the good (activity), and attaining the summit of purity, one gets the supreme status (liberation). astyAtmAstamitAdibandhana gatastadbandhanAnyAsraveste krodhAdikRtAH pramAdajanitAH krodAdayaste'vatAt / mithyAtvopacitAt sa eva samalaH kAlAdilabdhau kacit samyaktvavratadakSatA kaluSatAyogeH kramAnmucyate // 241 //

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68 THE SACRED BOOKS OF THE JAINAS. 241. Soul does exist, (and) it is under bondage (of Karmas) from (time) which has no beginning. That bondage is from the inflow (of Karmic matter), (the inflow) is caused by anger and other (passions); anger, etc., arise from carelessness. This (carelessness) is due to vowlessness; that (vowlessness) (exists under) influence of wrong. belief, such impure (soul), sometimes, on getting (proper) occasion, etc., is gradually liberated by the combination of right-belief, the excellence of vows, and passionlessness. mamedamahamasyeti priitiriitirivotthitaa| cetre kSetrIyate yAvattAvatkA sA tapaHphale // 242 // 242. The affection that this (body) is mine, and I am its, arises like a great calamity. What hope is there, for the fruition of austerities so long as (the soul) con: siders (himself) identified with the body. mAmanyamanyaM mAM mattvA bhrAnto bhrAntI bhvaarnnve| nAnyo'hamahamevAhamanyo'nyo'nyo'hamasti na // 243 // 243. Believing, under delusion, that "I am another," "Another is me," I wander in the ocean of births. "I am not another," " I am I;" "another is another," "another is not me." bandho janmani yena yena nibiDaM niSpAdito vastunA bAhyArthaikarateH purApariNataprajJAtmanaH sAmpratam / tattattannidhanAya sAdhanamabhUdvairAgyakASTAspRzo durbodhaM hi tadanyadeva viduSAmamAkRtaM kauzalam // 244 // 244. Through whatever objects, in this world, bondage was tightened, heretofore in one, who was attached to external things, he has now obtained true knowledge; and those very (objects) have, on attainment of the fullest nun-attachment, become instruments for destruction of that (bondage). Verily wrong-knowledge, and uncommon excellence of the learned, are different (things).

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ATMANUSHASANA. adhikaH kvacidAzleSaH kvaciddhInaH kvcitsmH| kvacidvizleSa evAyaM bandhamokSakramo mataH // 245 // 245. Combination (of Karmas is varying in quantity), sometimes increasing, sometimes decreasing, sometimes becoming equal, and sometimes there is separation only. Thus should be known the succession of bondage and liberation. (For details see Tattvartha Sutra, and Gommatasara). yasya puNyaM ca pApaM ca niSphalaM galati svayam / sa yogI tasya nivANaM na tasya punraasrvH|| 246 // : 248. He, whose merit and demerit (Karmas) exhaust themselves without bearing fruit is a (true) ascetic. He will never have the Karmic inflow, and will attain liberation. mahAtapastaDAgasya saMbhRtasya guNAmbhasA / maryAdApAlibandhe'lpAmapyupekSiSTa mAkSatim // 247 // 247. Do not allow even a slight breach in the right conduct, (which is) the embankment of the great reser. voir of austerity, filled with the waters of attributes (rightbelief, etc). dRDhaguptikapATasaMvRtidhRtibhittimaMtipAdasaMbhRtiH / yatiralpamapi prapadya randhaM kuTilairvikriyate gRhAkRtiH // 248 // 248. An ascetic is like a house, protected by the doors of strict restraint (of body, mind and speech), having the walls of fortitude, and the foundation of knowledge, He is attacked by wicked (passions), (if they) get even a small hole (defect) in his (conduct). svaandossaanhntumudyuktstpobhirtiduddhraiH| tAneva poSayatyajJaH paradoSakathAzanaiH // 246 // 249. Though determined to remove his faults by austere penance, the fool nourishes those very faults by the food of scandalizing others.

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70 THE SACRED BOOKS OF THE JAINAS. doSaH sarvaguNAkarasya mahato daivAnurodhAtkvacidyAto yadyapi candralAJchanasamastaM draSTumandho'pyalam / dRSTApnoti na tAvadasya padavImindoH kalaGka jagadvizvaM pazyati tatpabhAprakaTitaM kiM ko'pyagAttatpadam // 250 // 250. When an ascetic, a great repository of all qualifications may by chance have a defect, under influence of past Karma, although the defect is like the spot in the moon, even a blind (i.e., indiscriminate) man notices that. The on-looker need not reach his (the ascetic's position to notice the defect.) The whole world sees the spot in the moon, made prominent by her light. Did any one go to her place (in the moon, to see the spot)? yadyadAcaritaM pUrva tattadajJAnaceSTitam / uttarottaravijJAnAdyoginaH pratibhAsate // 251 // 251. Through gradually growing knowledge, all that is done in the past appears to an ascetic to be the action of ignorance. api sutapasAmAzAvallIzikhA taruNAyate bhavati hi manomUle yAvanmamatvajalArdratA / iti kRtadhiyaH kRcchrArambhaizcaranti nirantaraM ciraparicite dehe'pyasminnatIva gataspRhAH // 252 // 252. So long as there is moisture of attachment, at the root (of the tree) of mind, the tip of the creeper of Desire, keeps fresh even in great ascetics. Knowing this, those, who are quite unattached, always deal strictly even with the long long familiar body. kSIranIravadabhedarUpatastiSThatorapi ca dehdohinoH| bheda eva yadi bhedvatsvalaM bAhyavastuSu vadAtra kA kathA // 253 // 253. When (by engaging in deep meditation), there is a difference between the body and the embodied (soul itself), even though they are inseparably connected like

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ATMANUSHASANA. 71 milk and water, then what would you say of the marked differences which these other external things possess. tapto'haM dehasaMyogAjalaM vAnalasaMgamAt / iha dehaM parityajya zItIbhUtAH zivaiSiNaH // 254 // 254. I am heated by the connection of this body, like water in association with fire. Those who long for happiness became cool here by leaving (attachment with) this body. anAdicayasaMbaddho mahAmoho hRdi sthitH| samyagyogena yairvAntasteSAmUvaM vizuddhayati // 255 // 255. Purified is the end of those who by proper meditative application have cast out the great delusion sealed in the heart and grown up by accumulations (of Karmas) from eternal time. ekaizvaryamihakatAmabhimatAvAptiM zarIracyuti duHkhaM duSkRtaniSkRtiM sukhamalaM saMsArasaukhyAsanam / sarvatyAgamahotsavavyatikaraM prANavyayaM pazyatAm kiM tadyannamukhAya tena sukhinaH satyaM sadA sAdhavaH // 256 // 256. What thing in this world is there, which is not conducive to the well-being of such (ascetics), as regard identification (with the self) as the only sovereignty, the destruction of the body as the attainment of the desired object, the evil from bad deeds as painful, the renunciation of wordly enjoyments as happiness ; abandonment of everything as great joy, and attachment as death. Truly, the ascetics are always happy. prAkRSyogratapobalairudayago (ga) pucchaM yadAnIyataM tatkarma svayamAgataM yadi vidaH ko nAma khedsttH| yAtavyo vijigISuNA yadi bhavedArambhako'riH svayaM . vRddhiH pratyuta neturapratihatA tadvigrahe kaH kSayaH // 257 // 257. If that Karma which is destroyed by bringing it to (premature) fruition by severe austerities, has itself

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72 THE SACRED BOOKS OF THE JAINAS. arrived at its maturity, then what grief should a wise man feel for that? One desirous of vanquishing his foe should himself meet him. If that (foe) advances himself, what loss can there be in a conflict for him, who is himself advancing unchecked. ekAkitvapratijJAH sakalamapi samutsRjya sarva sahatvAt AntyAcintyAH sahAyaM tanumiva sahasAlocya kiNcitsljjaaH| sajjIbhUtAH svakAyrye tadapagamavidhiM vaddhapalyaGkabandhAH dhyAyanti dhvastamohA girigahana guhA guhyagehe nRsiMhAH // 258 // 258. Those who having renounced all, have taken the vow of solitude, and are capable of enduring everything, are somewhat ashamed on suddenly feeling that they erroneously considered the body to be a helpmate. Those whose greatness is inconceivable, who are prepared for their work, who have adopted the seating posture (Palyankasana) for the purpose of getting rid of the (body), who have renounced delusion, meditate on a mountain, in a deep cave, or in a concealed place, (are brave) men like lions. yeSAM bhUSaNamaGgasaMgatarajaH sthAnaM zilAyAstalam zayyA zarkarilA mahI suvihitaM gehaM guhA dvIpinAm / zrAtmAtmIyavikalpavIta mata yasya ttamo manthaya ste no jJAnadhanA manAMsi punatAM muktispRhA nispRhAH || 256 || 259. May they purify our hearts, to whom the dust sticking to the body is an ornament, the surface of a stone a residence, gravelled earth a bed-stead, the tigers' cave a comfortable home; who have lost the erroneous notion that the soul belongs to the body; who are free from the fetters of delusion; who are possessed of the riches of knowledge; who are desireless ; ( and who aspire) for Liberation. dUrArUDhatapo'nubhAvajanita jyotiH samutsarpaNai rantastattvamadaH kathaM kathamapi prApya prasAdaM gatAH /

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ATMANUSHASANA. vizrabdhaM hariNIvilolanayanarApIyamAnA vane dhanyAste gamayantyacintyacarita/rAzciraM vAsarAn // 260 // 280. All praise be to them, who having anyhow attained (union with) the innerself, by the radiance of light produced by the influence of highly advanced austerities, have become peaceful, and are gazed at, by unsteady. eyed and confiding she-deer in the forest. Those courageous (saints) pass their days, for a long time, in inconceive able practices. yeSAM buddhiralakSyamANabhidayorAzAtmanorantaraM gatvocairavidhAya bhedamanayorArAnna vizrAmyati / yairantarvinivezitaH zamadhanairvADaM bahiyAptayaH teSAM no'tra pavitrayantu paramAH pAdotthitAH paaNshvH|| 261 // 261. Whose intellect does not rest at all till it has clearly discriminated the difference, hardly perceivable, between Desire and Soul, who are rich in tranquility; and who are well fixed in the innerself and the course of whose mind does not run towards external objects-may the supremely (sacred) particles of dust, raised by the feet of such (ascetics) purify us. yatprAgjanmani saMcitaM tanubhRtA karmAzubhaM vA zubhaM tadevaM tadudIraNAdanubhavan duHkhaM sukhaM vAgatam / kuryAdyaH zubhameva so'pyabhimato yastUbhayocchittaye sarvArambhaparigrahasya hi parityAgI sa vandyaH satAm // 262 // 262. Fate is the Karma, good or bad, acquired by an embodied being in past life. By their operation, the ensuing pleasure or pain is experienced. He, who performs good deeds only is praise-worthy. But he who for extirpating both (good and bad Karmas) renounces all under. takings, possessions, deserves to be adored by the good. mukhaM duHkhaM vA syAdiha vihitakarmodayavazAt kutaH prItistApaH kuta iti vikalpAdyadi bhvet|

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74 THE SACRED BOOKS OF THE JAINAS. udAsInastasya pragalitapurANaM na hi navaM samAskandatyeSa sphurati suvidagdho maNiriva // 263 // 263. In this world pleasure and pain arise out of the fruition of past Karmas. If one becomes un-attached to considerations as to whom he should have love and whom he should hate, then his past Karmas fall off, and a new on does not bind him. He, a learned (ascetic) shines forth like a jewel. sakalavimalaSodho dehagehe viniryan jvalana iva sa kASThaM niSThuraM bhasmayitvA / punarapi tadabhAve prajvalatyujjvalaH san bhavati hi yativRttaM sarvathAzcaryabhUmiH // 264 // 284. Like five which has completely burnt up the wood, the full pure knowledge kindled in the body-residence (of an ascetic) glows forth ablaze, even after it (the body) is gone. The life of an ascetic is all full of wonder. guNI guNamayastasya nAzastannAzayiSyate / ataeva hi nirvANaM zUnyamanyaurvikalpitam // 265 // 285. Substance is composed of attributes. The des. truction of attributes, destroys substance. Hence liberation is conceived by some others as absolute non existence (of the soul). (This is wrong). prajAto nazvaro mUrtaH kartA bhoktA sukhI budhH| dehamAtrI malairmukto gatvo macalaH prabhuH // 266 // 288. The soul is never born, never destroyed, (and is) immaterial. It is the doer, the enjoyer, the happy, the all-knowing and, of the size of the body, and being freed from the impurities (of Karmas), goes upwards (till the top of the universe), (and there it) remains steady and supreme. svAdhInyAdduHkhamapyAsItsukhaM yadi tapasvinAm / svAdhInamukhasampannA na siddhAH sukhinaH katham // 267 / / /

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ATMANUSHASANA. -76 287. If on account of independence, even pain is felt as happiness by the ascetics, then why should not the Perfect ones be happy after having acquired independent Bliss. iti katipayavAcAM gocarIkRtya kRtyaM caritamucitamuccaizcetasAM cittaramyam / idamavikalamantaH santataM cintayantaH sapadi vipadapetAmAzrayantu zriyaM te // 268 // 238. Charming to the hearts of the high-souled, this useful work is compiled as a collection of some words. May the adversity of those, who ponder in their hearts, continuously, over the whole of it, perish immediately and may they attain the glory (of liberation). jinasenAcAryapAdasmaraNAdhInacetasAm / guNabhadrabhadantAnAM kRtirAtmAnuzAsanam // 269 // 239. Atmanushasana is the work of GunabhadraAcharya, whose heart is engaged in rememberance of the feet of his Preceptor, Jina-sena-acharya. RSabho nAbhisUnuryo bhUyAtsa bhavikAya vH| yajjJAnasarasi vizvaM sarojamiva bhAsate // 270 // 270. May Lord Rishabha, the son of Nabhi, in the ocean of whose knowledge the universe appears like a lotus, be for your salvation. iti zrIguNabhadrabhadantakRtamAtmAnuzAsanam / Priated by X, D. Both, at tho Nowul Kishore Press, Lucknow.

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