Azzattatattaloao

Author(s): Nyayavijay
Publisher: ZZZ Unknown
Catalog link: https://jainqq.org/explore/002242/1

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anttvaaliijaa| SPIRITUAL LIGHT

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ajjhattatattAloo / *M******PPPPPP [adhyAtmatattvAlokaH ] nAyavisAraya-nAyatittha muNi-nAyavijaya - viraio aMgarejI - aNuvArya - pAyaya- patthAtraNA - tribhUmio / bIraM saM. 24655 dhamma saM. 17, vi. saM. 1995 masIso /

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AJJHATTATATTALOA (ajjhattatattAloa ) BY NYAYAVISHARADA NYAYATIRTHA MUNI MAHARAJA NYAYAVIJAYAJI WITH TRANSLATION IN ENGLISH AND INTRODUCTION IN PRAKRITA. A. D. 1938.

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22 A bharatakumAra ema. yu mAlIka - * trIbhovI khoTa varSa bojhavA kuMvA naDIAdai * *

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jagadvikhyAta navayuga pravartaka mahAn dharmAcArya parama pUjya gurudeva zAstravizArada jainAcArya zrI vijayadharma sUrIjI mahArAja.

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la jaila che pa.pU.jaMbu vaijayajI mahArAjA Si sAhebanI preraNAthI BollOOOWo@ojche!OOX(c)(c)(c)(c)(c)(c)yhI vikrama saMvata 2039 che A pustaka zAnakhAtA nI rakama mAMthI banAvela che tenI kiMmata rUA.50/- thayela che. kao@@@@@@@@@elia@(c)(c)(c)(c)(c)(c))

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kRtajJatA-pradarzana. vikragakrikhyAta paMDita-varya zrImAna haragoviMdadAsa trikamalAla zeTha A Akhe prAkRta grantha chapAto hato te vakhate dRSTigocara karI : gayA hatA. ataH e saha-anugrahanI smRtine A sthaLe aMkita karatAM mane harSa thAya che. jAmanagaranA suyazasvI nyAyAdhIza mahAzaya zrI bhagavAnajI ratanazI vArIA, bI. e. elaela. bI. eoe A granthanAM aMgrejInAM pahelethI chelle sudhI tamAma praphe kALajI rAkhI joyAM che. aMgrejI vibhAganA pramArjanamAM e sajjana-maheyanuM saddabhAvapUrNa sAhApya mane bahu upayogI thayuM che. e mATe e vidvAna sadagRhasthane huM ghaNe AbhArI chuM.

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maMgala-tavo namo me arihaMtANaM, siddhANA''yariANa y| uSajjhAyANa, sAhUNaM loe savvANa bhattio! // 1 // . NANaM jassa aNaMtadaMsisamayaMbhorAsimaMthAyalo khaMtI jassa annppkovnnjnnkohggidhaaraaghro| joI jassa puNAi baMbhamaio bhUmaMDalujoago vissammazia-saMjamo vijayae sodhmmsuuriisro||2|| vaMde appaDimappahAvavihavA vissovayArambayA duiitppddivaaikoviamnnssNbohnnppnyclaa| beragAmayavAsaNaNasamiappodAmamohANalA samvatyAdi guNAyaravvasaNiNo te dhammamUrIsarA // 3 //

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granthakAra munimahArAja nyAyavizArada-nyAyatI zrI nyAyavijayajI

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patthAvaNA / SHINIHI,9701970S 7 savvesiM pANI khaM parame egaai aMca suhaM / tayatthameva savvaM jagaM pavaI, payagai sasabuddhi-sattisamaNusAreNa / paraMtu kimatthi kAraNaM jaM, pace pANI kuNaMtesu vi suhAya bahu- bahupayatA jagaM duhaggatthaM? viArijamANaM khalu paJcara, pANI muhassa paribhAsameva ahi atthi | ao suhassa sacaM disaM kahamamU uvagacchara ? kaI 'ca jhe sAheDaM sakai ? * maNUso jANai, visayANaM- moDa avisayANaM uvalaMbheNa suhaM bhai | avassaM bhoisAhaNANaM samucipADaNeNa jINavAsIo kar3avAha kaThiNayAo amuga aMsao aNtmaagcchti| paraMtu tAvatteNa suhaM natthi pappaM / sa kha bhoisAhaNANaM sujogeNa egappagAreNa saha ANaMdo

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vA aNubhavijai, kiMtu taM muhaM, sa ANaMdo vA thoro khaNajIvI hoi, saMtAkrUve a pariNamai / na tattha suhAhimANo smbo| sabasuhAya bhoiasAhaNajogo na pajato / bhoiasAhaNasahasso-. vatthiIe vi sakArajiassa aMtakaraNamsa dasA asaMtA eva ciTTai / sabapSayAravajjhamAhaNesu. saMtesa vi asakkAri hiayaM paritAvameva aNubhava-: mANaM havai / tassa jIvaNaM bahuhA saMtasaM, bAulaM, baggaM ca thakai / nissaMdeha, bhoiamAhaNajogAdhAreNa suhaM niSphajai ia pariNANaM bhamo eva / esA bhamadihI mahAmicchataM / eArise ghora-aMdhayAre pANI aNAikAlao paDio atthi / samaggA tassa duisA eabhamamUleva / eaM aNNANaM jAda naviNassai, asaMbhaveva tAva muidisaasmubldii| sacaM jIvaNaM jAva na avabujjhai, samuipamANasAhaNANukUlayAo vi mANasaparitAvaM na sakaMti uksAmeuM / cittassa dosA, maNassa viArA, aMtakaraNassa mailayA sAhaNasahassANukUlayAmajhe vi

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maNasaM paritAseMti / aMtarajIvaNassa bhalImasadasAi dhaNassa mahAsAyaro vi, ahilabhUgolasAmajja pi na pahuppai suhaM dAuM / suhasta ThANaM aMtakaraNamatthi / taM jai malarAsiAilaM havai, vajjhasAhaNajogA kedahA vi vijamANA haveja, saccaM suhaM na hojai / paMkabhariabhANe vivijAi jai duI, tA taM pi paMkarUvameva bhave, taheva bajhasAhaNehi umbhAvijjamANaM muhaM pi mANasa-rogema milia saMvirUvaM abhavaMtaM asaMtirUve pariNamai / eeNa phuDIbhavai, muhassa saMpattIe aMtakaraNassa * nimmalayA avekvijjai / cittassa vimalathiI eva muhassa uggama-ThANamayi / seva suhassa saJcA bhUmiA / tayatyaM cittassa dosANa atraNayaNamAvAsayaM / koha-maya-loha-tighA macchara-ImAdesa-amUA''I cittassa dosA saMti / bhaNassa imeM viArA akvAliUNaM muhaspa AsAkaraNa savaDA aTANe eva / imANa malANa dhAvaNamaMtareNa iMdacaMda-nariMdA anno vA ko vi na sakai muhI

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bhaviuM ! jeNa nima-aMtara-sohaNaM sAhiaM tassa bhoiasAhaNanUNadasAe vi, ao a paDikUlayAkilesANa uvagame vi cittassa saMtI abAhiA. ciTai / aMtaramuddhidhArissa nANa-diTThI duhaM pimuha- . rUvaM mabhitra niSa-appa-saMti saMrakkhiuM pahuppai / eeNa sammaM muNijjai, saccaM guhaM kattha atyi / . saccaM khalu saccaM suhaM sayAyAre atthi / vimAra-. AyArANa suddhI NAm sapAyAro; bhAvaNA-vaTTaNANa sudI NAma sayAyAro / ahiMsA-sacca-saMyama-cAyasaMtosAIhiM guNehiM jIvaNassa sakaraNaM syaayaaro| evaMbhUaM sakArasAliM jIvaNaM eva vatyuo jIvaNamatthiAvatyavi sugNa evaMvihe jIvaNe asthi / sabA muha-saMtI evaMvihe jIvaNe eva vilasati / jassa appa-puNojamma-Isaresu natthi atthA, vibhArijjamANANi vitANi tattANi jassa sadAvisayA na bhavaMti, sa natyio vuccai / jesiM hiayammi tANi tattANi pAmANibhattaNega parAmarisijnamANANi vina pariciTThati, temuM kaivAhA .

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AyarisapUagA vi bhavaMti / evaMvihA natthiAyAe vuccamANA vi nIi-sayAyAra-uvAsaNammi tapparA hoti / evaMbhUA maNUsA appa-puNojammaIsarasamabhuvagamapaoaNabhUbhaM jaM kAyancamatthi, taM tANi tattANi aNabhuvagammeva kuNaMti / evaMvihA dArisaNiadiTThIe natyiA vuccamANA vi neiadiTTIe atthiA hoti, sa-jIvaNa-seaMca sAhati / eeNa gajjai, dArisaNiadiTIe. jatya nathiyA hoi, tatya vi sayAyAra-nII samaMgalapagAsaM pattharai / pariNAmao sayAyAri-jIvagassa pagai-balA savve bhamA bhajijnaMti, sammaiMsaNaM ca pAumapa / pAumbhavai / .. eeNa idaM avagammai, sayAyArassa maggo tatta. diTTIi (parokkhatattasaddhAe) abhAvammi vi maNsa caDAvei kallANabhUmiM / evaM ca dArisaNiadiTTIe aNavabodhavaMtA bhamavaMtA vA vi sayAyAra-sAhaNeNa sakaMti sakallANaM sAheuM / tamhA jIvaNa-vihI eva mukkho pasiyo / tatkSeva vaTTai suhassa kuNciaa|

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appa-puNojamma-IsarA abhuvagammAvi jIvaNa. sohaNassa sAhaNaM jaina kIrai, sayAyAro na sevijjai, tA kevalavArisaanbhuvagameNa kiM sijjhai ? tArisamayaMgIkArameteNa ki hoi? nissaMdehaM, sayAyAravihUNa-atyiaavekkhAe sayAyArasaMpanna-natthio ahiasatyo / appaIsarAivAyANaM saccA, mahaMnA ya uvaogiA jIvaNasudIkaraNe atyi, appa-jIvaNa-vikAsaNe asthi, sayAyAra-pahammi pagaisAhaNe atyi / evaMvihA jIvaNavihI jatya pagaisIlA hoi, tattha tattaNANa(PHILOSOPHY) saMbaMdhiNo bhamA-saMsayA vA, jai vijjamANA havejja, na jIvaNasAhaNa-payarage ke pibAI ucaDhave pbhvNti| te varAgA sayAyArapuNNatea-agge na ki pi samuMDhANaM ubAmeDaM sati / Ayarisa-pUaNassa vegavaMtavavasAyassa puro te varAgA nibbala hontA aMte parisAmati / assa gaMthassa nAma-niddese paDhamo paogo 'ajyasa' sahassa atyi / sa ya gaMthassa visayamA

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des | 'ajjhatta' sahassa atyo apyahiANukUlamAvaraNaM / ao so vi jIvaNa - vihisseva niSesaM karei / appahiassa aNukUlamAyaraNaM hi sayAyAro / jaiavi ajjhappassa ucca bhUmiAe jIvaNaM bahuucca, bahuM khaNDaM, kappaNAI amatthi, tahAvi tassImamugala paDamao sayAyArassa kaivAhanisseNIo paramijjA bhavaMti / ao eva tayatthaM A appatatta-niSNayA paDikkhAkaraNaM na jujjai / vatthuo sapAyaraNavAreNa jaha jaha aMtaramalA khAlijjaMti, taha taha appasaddhAe pagAso pagaDIhora, taha taha ya ajjhappiajIvaNaM vikase / eeNa idaM tappajjaM, ajjhappajIvaNaM appanAyAdhAre eva hoi, ia natthi; kintu paramakalANassa, paramasuhassa bhAvaNAe ahavA ne abhAvaNAe AdhArao tautthANamayi / tamhA maNUsa apanAI vA aNappavAI vA vejja, savtrastAva ajjhappajIvaNassa uvaogiA samANA asthi / aNappavAissa vi ajjhappa - jIvaNaM aNNAbhAveNAtri avassaM tassa appANassa hiAvahaM bhavai: aNNAyabhAveNAtri avassaM tassa

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appamsa AvaraNANaM ussAraNa-kajaM sAhei / ityaM ca tassa paramatthakallANaM pi sAhijjai / evaM ca ajhappa-jIvaNa atyA sayAyAravihI jIvaNassa mukkho, siTo, maMgalamao Ayarimo api / - 'ajhatta saI 'atta' pogo mukkho asthi / tA ajattaviraNAe atta-viAraNassa ThANaM. mukkhabhUdhApurANakAlia-bhArahI-chasaNasAhiye appamattAi samatyaNe bahuM jahAMvohapuNNaM viveaNaM uvalambhai / avassaM khalu pamANa-takkehi appasattAsAhaNAssa payattA pAINabhArahIasaNakArANaM bahuvinyaro molavaMto aatthi / esA hu bhArahIA sakiI, jadAreNa jageNa samahigo 'appA egaM satataM tannamaliya' iccevaMbhUaNANalAho / appa lamsa ayitnaM jageNa bhArahImadaMsaNa-dubAreNaM samvalAI ! evaM saMte vi ajna bhArahavAse egaM parimandolaNa panaraDa, jaM AgappavAyarasa mahayA badeza baDavAyAM karei / vaTTamANa-jugasma budijIvi-jagamsa bahavo khalu appavisae saMsayAlu

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vittaNo saMti / vahmANi abuddhivAyassa vAyAvaraNaM pAraNa eArisaM pasaramANaM dIsai jaM, paraMparAgayapurANapaddhaia - pamANa - tahiMto temiM mANasaM samAhiaM na bhavai / nissaMdeha, ajja saMpa apaddhaIe veNNANi - Alo aNAe ahiaM mollamatthi; tAe caitra rIIe kIramANaM tattAloaNaM ajja ahiaM uba bhogiM AgarisakAri ca bhavai / suhaduha - veaNaM jaM sarIraphAsi natthi, kiMtu aMtapphAsimatthi, tayAdhAreNa sarIrabhinna-sattibisesassa paijjai atthittaM / pAINa-dArisaNihiM pi appasiddhi-mImaMsAe mukkhateNa assa aNubhavassa saMvihiamAsayaNaM / iMdiyANi visayaggahaNassa sAhaNANi saMti / tesi ca sAhajjeNa bisayagAhagaM kiMpi tattaM pihamatthi tti paijjai | Tere sAnAkhA atthi, paraMtu teNa mAgaM sAhaNaM ca ekaM na hoi / jahA lavitteNa luNa, paraMtu teNa lavitaM labiA

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ya ekkaM na hora, evaM iMdiyANi visayagrahaNe sAhaNANi saMti, ao taDuAreNa jo sAhago atyi-visayagAhago atyi, so iMdiehito bhinnarUveNa sijjhai / iMdiyANi jai sAhagANivisayagAhagANi maneja, tA taM na ghaDai / tANi hi paMca atthi, tA visayagAhagA ekaMsi sarIre paMca havenja / iNaM novavajai / savvesi hi iMdiya- . visayANaM gAhago eko eva aNubhavijai / tahAhi, rUvaggahaNaM cakamkhuNA havai, rasAi-gahaNaM ca rasaNAIhiM, ityaM bhinna bhinna-ekeka-nicchivisayANi iMdiyANi asthi, kiMtu cakkhudAreNa jo rUvassa gAhago asthi, sa eva rasaNAibAreNa rasAINaM gAhago atyiH atyA cakkhuAisadiyadareNa rUvAivisayANaM gAhago ko vi eko bhinno eva aNubhavijai / dihIbha daMsaNe jAaMte daThThatteNa dihI nANubhavijai, kiMtu kA vi anneva egA sattI aNuhoI ai, seva ya sattI phAsaNeNa phAse havaMte phAsakattutteNa vi aNubhavijjai, taheva seva sattIramaNAra rasagaNe, nAsAe gaMdhagahaNe, mavaNeNa sahasavaNe

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a taggAhagatteNa aNuhoinjai / idaM, iMdiyANi visayagahaNassa sAhaNANi, kattUNi Avi ti abhuvagammamANe novavajjai / tamhA iMdiyAhito bhinnA kA vi egA sattI atthi jA iMdiyavAreNa rUvAi-visayANaM gAhigatti sijjhai / udAharaNao vi.eaM phuDaM hoi / tahAhi / jo pudhvaM cakkhuNA aNubhavA kAsI, pacchA ya aMdhIbhUo,tassa vipuladiTThANa visaMyANaM saraNaM havai / etya viAraNIaM, iNaM saraNaM kassa havai ? ko karei ? idaM cakkhaM sarai ?na, taM hi natyi; nAhe kimannamidiyaM saraina, aneNa hi aNubhUaM anno sariraM na skaa| jai diTThI daTTharoNa, daMsaNa-sakArANa dhattutteNa, saraNakattutteNa ya bhave, * tA tAe vagame pucadivisaya-saraNaM jaM bhavai, na hojjai / jAhe diDibhinno dahA abhuvagammai, tAhe diTivigame vi daTThassa saraNasattisaMgahakanussa ya vijamANateNa puvadiTTavisayasaraNamuvavajjai / eeNa avagammai, aNubhavibhA, aNuhavasakArANa dhattA, saraNakattA ya iMdiyanvairitto ko vi ego payatyo atyi, sa eva appA /

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maNUso khalu nia-aNubhavamullihaMto bhaNai"mae aMbaphalaM suraM, suNia pAsiaM, pAsima phAsi, phAsia AigghiaM, aaigghiarsi"| assi aNubhave savaNa-pAsaNa-phAsaNa-AigghaNa- . rasaNakAri-savveMdiyavisayaggahaNakAriM kimavi ekkameva tattaM paijjai / taM ekaM kiM ? iMdiyaM ? na, .. indiyANi hi pddiniay-ekek-visymghnnaanni| . na hi kiM pi egaM indiyaM evaM sabbaM savaNAI sakA kAuM / tamhA jaM egaM paDiniyaindiyadereNa suNai, pAsai, phAsai, Aigghai, rasai-sabA visayA aNuhavei,aNuhaviUNaM tassakkArA saMgeNhai,tahA indiyavavagame vi tassakkArabalA sarai, taM sanneMdiyabhinnaM dehavAvi ceanarUvaM appatattaM / ' puggalassa [MATTER] je guNA saMti, tatya ceanaM natthi / kattha vi poggale bhoiatatte vA ceannaM nasthi / ao teNa bhinnaguNeNa taddhammibhUaM bhinnaM davaM sijjhai / NANaguNassa uvAyANaM ki pi poggalaM bhAiatattaM vA novavajjai / ao

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taM anassa kassai satatassa dabassa guNo bhaviumarihei / sa eva apA / aNUsuM je guNa-dhammA saMti, te eva nUNAhia-viasiarUveNa thoradavvemu pagaDIbhavaMti / aNUsu avijjamANaM tatthorapiMDe na viaseiM / ceannaM gANaM vA kassa vi poggalassa aNussa vA guNo natyi, ao tatyorapiMDe kahaM ghaDejja tassa atyittaM / ea-viruddhaM ko vi evaM kahejjaH-majjassa pihappiha-vatyUsu mAdagayAe amAve vi tassavvavatthUNa visiTTha-saMjoge jahA mAdagayA uppajjai, tahA bhoiatattANa visihasaMjoge ceanna pi pagaDIbhaviumarihai / paraMtu nedaM jahatyaM / majjasta hi pihappiDavatyUsu vi aMsao mAdagayA atthi, aA eva tassambavatthUNa saMjoge mAdagayAe pariNamaNaM phuDaM viksei| kiMtu paceaNabhUAsunto jahA aceaNaruvasattI saMbhave, tahA vilakkhaNa-ceaNasattI kahaM saMbhave ? jagassa bhoiapayatthesu jaMtesu vA gai-pagAsappamuhA je guNA, jA sacI vA dIsaMti, te guNA, tA sattI vA bAhirao AgayA natyi, kiMtu

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sa-sa-aNutto vikAsamAgayA atyi / jAhi ahito jaM davvaM jaMtaM vA uppannamatthi, tassa davvassa jaMtassa vA guNA sattI vA tesu aNUsu vijjati; tANa ya vikasibhaM rUvaM. tANa . azRNa thorammi dabe upalabbhai / aggiraha-jaMte [ ENGINE ] jA gaI dIsai, vijju-dIve [ELECTRIC LIGHT] jo pagAso asthi, . so annemu vi puggalesu ( appappamANao vi) . atyi / kevalaM visiha-saMjogeNa visiTTha-danvesu te guNA, tA sattI visesarUveNa 'viprasiA hoti / gaippagAsAI kassiMci davve maMdA havaMti, ao cea annahiM dabe tANa vikasiaM rUvaM saMghaDai / itthaM NANaM ceannaM vA kahiM pi poggaladadhe thora-khaMthe vA kiM uvavajjai ? jai NAma uvavajjai, tA tabisi rUvaM sarIrammi mathikkhe vA sakkaM saMgamAveuM / paraMtu gai-pagAsappamuhaba ceannaM karhi pi puggaladace jai na saMgacchejja, tA sarIrammi matthikkhe vA kahaM taM ghaDejja ? vayaM aNU na pAsimo, ao tANa guNA

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dhammA vA natthoradabvAdhAreNa avaganmio / ea-aNusAreNa ceannaM jayA jagassa kassi pi bora-dabve na ghaDai, tA aNUsu taM kAM ghaDejna, ao ceva sarIre matyikkhe vA kahamiva ghaDejna ? appANassa samanthaNe saMside puNojammo sayameva sijjhai / appassa hi siddhI pAma ceannasva-eganizcadambassa sidii| evaMbhUo appA jai sido bhave, tA tassa puvanammA puNojammA vA siddhA eva / niyo hi appA egaM sarIraM cattaNa sarIraMtaramanassaM dhArejjai. / iNameva hu tassa puNojammaM / vatdhuo tassa panceaM jammaM puNojammameva, tappulaM hi tassa jammaM ahesi / ityaM tassa jammappavAho .. aNAI bahamANo atthi, vahamANo a bhavissai A nibaannlaahaa| . puNanammavisae visesANusaMdhANaM itthaM arihara bhaviuM / abhinna-ammApiarANa saMtANesu aMtaraM uklambhai / avi a, jugavaM jammiajugale vi aMtaraM paridIsaha-tANa veNhaM sAmaneNa pAlisa

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posiANaM piNANa-sikkhaNa-aNuhava-dakkhanavaTTaNAIsu aMtaraM dIsai / tassa uvavattI rayavIriANa vAyAvaraNa-vibheaspa ya AdhArao na hoi pajjattA / punajammasakkAra-jogo vi tatya ariho vicAra / ehia-kAraNANi avassaM sa-kajjaM kuNaMti, paraMtu ettiametteNa vibhAraNAna. viramai; tANi kAraNANi vi s-muulmvekkhNti.| mUlakAraNassa soho baTTamANajIvaNa-saMjogesu na lamai / tayatyaM vaTTamANajIvibhAu paratyA AloaNaM kAuM jujjai / ' erisA vi jaNA saMsAre dIsaMti, je aNIraaNAyArA sevaMtA vi dhaNI, suhI atthi, tahA erisA vi saMti, je nIi-dhammapahe castA vi dalida-duhI saMti / etya kiM kAraNaM ? kiMANurUvaM phalaM katya? kahamerisaM vicittaM bhave paraMtu vaTTamA - jammeNa punbajammaNANusaMdhANaM jayA vicArikaraH tayA iNaM uvavajjamANaM paijjara / pucajammagahi. kammasakArANusAreNa vaTTamANaM jIvaNaM niphajjai,.

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baTTamANajIvaNa-kammANusAreNa ya bhAviM jIvaNaM sirijma / erisI vi ghaDaNAo jagammi jAti jaM, baha-coriAi-avarAhakAriNo vi avarAha-daMDA chaDijjati, anne puNa aNavarAhiNo daMDijjaMti, mArijaMti / kahamevaM ? paraMtu esA sabbA gaMThI puNajammavAyassa viAraNeNa chuTTai / puncanammovajiavicitta-kammANaM vicitta-vivAgA udayamAgaMtUNa vicinapariNAmA daMseMti / iNameva kAraNaM jaM, bhinnabhitramANusANaM saMte vi samANe ujame tANa phalasiddhI vecittamuvalabbhai, tesuM sAhalla-nepphallarUvaM pi aMtaraM pridiisi| samANa-parityiIe posiANaM pi egassa buddhI, saraNasattI atinvA hoi, annassa puNa aIva mNdaa| ao sAhaNojamasAmanne vi ego vijAe-kalAe sigyaM sokarisaM sAhei, anno a tattha pacchA ciTai / ekassa vANi-kaitta-saMgIsattI appAyAseNa saMpajjati, anno puNa parissameNa vi tArisiM samalayaM na lahai / ego dhaNovabhogI

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bhavai, anno puNa daliha-dUhayo / ayaM salo puncajammaNasakArapariNAmo / eaM khalu pugvajammasakArappahANaM, jaM, paMcasacavarisa-pao bAlo sasaMgIakalAkosaleNa aNuraMjai nabasanhaM / bArametta-asikkhiabAlassa yaSapANapavidhiko vi avagammai punvbhviiaceannaavicii| ___ jai puNajammo bhave, tayA pulajammassaraNa kaI na hoi? ia bhaveja pasiNo / paraMtu vaTTamANajIvaNassa vi puSaghaDaNA na savA saraNamAgacchaMti, tA punvabhavassaraNaM tu sAhAviameva anycNt-dukkrN| jatya jammakaMti-sarIrakaMti-iMdiyakaMtI bhaveja, evaMbhUamakhaMDapunvabhavassa paraM parAvaTTagaM bhaveja, tatya kerisaM NAma pubajammaNasaraNaM! tahAvi kassai kassai mahANubhAvassa dANi vi punbajamma-saraNaM jAai / tabuttaMta-AveaNaM pi gavesaNa-parikkhAsameaMaNegahuttaM payaDIbhUaM desassa psiddhpttiaasu| jai na siAjammatarassa, adihassa (kampassa) vA atthitaM, tA maNussa-kiIe phalaM eDaloina

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mANAvamANAisImameva bhavissai / paraMtu vayaM jagammi pAsimo,mANavassa sAhu-asAhUNi kajANi viNeva ehaloia (purakAra-tirakkArAi) phalAI savvahA tirohiAI pi havaMti / evaM ca imAi dasAe tANi kajjAiM savvahA vajhAI cea horhiti / maNUsakiccANamuttaradAittaM jammaMtareNa rakkhijjai / muaNa-mahANubhAvassovari pi kayAi ghoraAvattI Agacchai, viNA avarAheNa dAruNa-daMDo AvaDai / paraMtu tayANi nassa mANasa-saMtIe puNabbhava-siddhaMto. bahUgArago bhavai / vaTTamANajIvaNassa ghaDaNANa aNusaMdhANaM jai parattha na hojja, maNUso hayAso bhave, Avatti-samae tassa samaMtao ghora-tamissaM dIsejja / amhANa (mANavIa) jIvaNammi jayA-tayA . 'akamhA'-ghaDaNAo bhvNti| tA ghaDaNAo diTTha uvajuttakAraNa-ujjoaviraheNa 'a-kamhA' hotu, kiMtu nimmUlA na bhaviumarihaMti / tANa bhaviavvaM mUleNaM / jaivi akamhA, tahavi kamhA ? iccassa

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sohe parAmarisijmamANe adihassa (kammarasa), jammaMtarANusaMdhANassa ya atyicaM upayajmamANe NajjA / ko vimaNUso evaM vicArei-appANapuNabhavAI kimavi ntthi| assi saMsAre bhoga-vilAsaramaNameva juttaM / ayaM deho ekkassi samae paMcahiM bhUehi milihii, pacchA 'ahaMrUpaM na ki pi . hoDii / ahaM pANi-dayaM karemi ahavA pANi-hiMsa, saJcaM vaemi ahavA mUsA, saMyamio cihAmi ahavA aniyamio,-jahecchamAyarAmi, tA kA hANI? natyi hi ko vi saMsAre kammaphaladAyA / paraMtu esA vidhAraNA aNNANamUlA, bhmpunnnnaa| iha saMsAre ko vi anIi-anAya-aNAyAracoriA-vahe kAUNa sirimanto bhavejja, vilAsommAdeNa viharejja, paraMtu eAvayA tassa dukicANaM uttaradAittaM na darIbhavai / sajjaNANaM dukkhi dasAi, dujjaNANaM ca sukkhi dasAi pacchA pahibha-paritthiiairittaM kiM pi adiTTa-kAraNaM jai na bhavejma,

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tayavatthA-payaraNaM jai iheva samattaM havejja, tayaNusaMghANaM jai agge na havejja, tA erisI thiI khalu ajhappia-jagammi ghora-tamissaM siaa| jammaMtaravAya-siddhateNa parovayAra-bhAvaNA saMpUsaiM, kAyantra pAlaNe a tapparayA lambhai / parokyArassa ahavA kAyayapAlaNassa loiaphalAI paJcakkhAI saMti, tahAvi jIvaNa-dasAe dukkhittaM jai na paDisAi, tA tao jammaMtaravAI hayAso na bhayai / AgAmijammassaddhA kAyavva-magge taM thirIkarei / so jANai, kAyavvaM kayAvi niSphalaM na jAi; vaTTamANa-jammaNe jai nahi, AgAmi.. jammaNetaM phalihii / ityaM jammaMtarAvaTuMbhA maNUso sakkammaparAyaNo havai / tassa mithubhayaM pi na hoi |jo, jo appANaM nicaM amaraM vA avagacchai, so mithu dehaparivaTTaNamettaM avagacchada; so maccuM ekaM vatyaM osAriUNaM vatyaMtara-dhAraNamiva ava gacchai / sa maccu sakkammasAlissa pagaimagga... derabhU maha / itthaM maccubhayassa vavagameNa tassa

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21 kAyabbaniTThA pagaisIlA bhavai / jo appANaM nirNa bujAi, so abassa ahiakaraNaM suvassa ahiakaraNamavagacchaha / sa avasujmai-vereNa veraM br| tahA kayANa kammANa sakArA aNegajammaMtaraperataM pi appANajuttA avacihiUNa samae-vivAgodae... dIharakAlapajjataM pi sa-phalaM appANaM jhuMnAti / . ityaM appavAyasiddhataveI sance appe sa-samANe avagaMtUNa savvehiM sadi mittimaNubhavai, tassa rAgadesa-cAsaNA:ya hasati / evaMrIIe tassa diTisammaM pUsai, tahA vissappemmo vikasai / desajAi-vaNNa-saMpadAyabheesuM pi tassa dihi-samma 'abAhi ciTai / sa evaM avagacchai-mariUNa AgAmijammaNe ahaM katya, kIe bhUmIe, kassi vaNNe, kAe jAIe, kaha saMpadAe, kIe thiIe, kAe pattIe baggammi a uppajjissaM, isa aNNAya; tamhA kassAvi desassa, vaNNassa, saMpadAyassa, kIe vijAIe, tahAhINavagaM manijjamANaM vahA raMka-roraM maNussaM, maNussa-samAyaM vA para deso, ghiNA, asambhAvo va kArDa na jujnai /

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23 itthaM appavAyasiddhaMta niSpannadiTTisakArapariNAmao appavAI ahavA jammaMtaravAI keNAvi pANiNA saddhiM visadabhAvaM adharaMto " paMDiA samadaMsiNo" icceaM mahaMtamAyarisaM sa jIvaNe avatArei, sabvassa ya utrayArakaraNe jahasatiM rasaM geNDa / evaM Ie vissakalyANabhAvaNAsAlI so appakallANasAhaNe sabhalIbhavai / aNegatakiANa appANaIsara - visara saMdeho hoi / kei u IsaraM bahikAuM jayaMti / paraMtu jayA te dAruNadukkha'kaMtA bhavati, bhayaMkaravAhi kilesamAgacchati, tayA tesiM hiayaM mAukaM jAai / 'tayANi tesiM savvaM taka jAlaM chiMdijjai, sabbo maNa - Aveso parisAma, Isarassa ya saraNaM tesiM free- paTTe sahajakiyaM bhavai / te tayANi IsaraM namaMti, saraMti, taM ca ahilakkhIkAUNa suvassa kAhalayaM, dubbalayaM, asahAyayaM, pAtraparAyaNayaM ca puNo puNo pagaDIkAUNa parAe bhattIe tassa saraNaM jAyaMti | mANavassa uggA vi mANasiI kahorayA

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Avatti-samayammi parivaTTai, sadilIbhavai / maccusamao puNa gaMbhIrAe vi gaMbhIrA paritthiI / tayANiM tu aiugga-natthiassa vi natyiattaM galai, tahA, dukkhapAsAu chuTTiyaM ko viNNavaNIo-kassa saraNaM ghettavaM incassa ciMtAe tassa . hiayaM vAulaM bhamai / jai na abbhuvagammejja appANa-puNabhavaIsarANa asthittaM. siAya puNNa-pAvaM kappaNAsaMbhUbhaM micchA, tA ajjhappi-jagaM aghoraduisamAvisejja, tatya mahAghora-arAyagayA pasarejja / eArisIe kappaNAe-"appA nanthi, Isaro natyi"-utthANe eva hiayassa savvA pasatrayA luTijnar3a, pattharijjai puNa tatya niraamyaatmissmivisdN| appA, kammaM (puNNa-pAvaM), puNajamma, mokkho, isaro atti tatta-paMcagamerisaM paropparasaMbaddhamatthi, jaM, egassa aMgIkAre savvANi .

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sesANi aMgIkayANi hoti, egassa puNa aNabhuvagame sanmANi dUrIbhavaMti / appANassa abbhuvagame puNabbhavo abbhuvago eva / ao eva puNNa-pAvaM pi teNa rAdi samAgayameva / appANassa puNNamuddhI eva mokkho; tamhA tassa vi aMgIkAro appaNA saheba bhavai / Isaro puNa mokkhalakkhaNo eva / IsarattaM nAma muttattaM / atthA puNNasuddho appA eva paramappA, sa eva ya isaro / tao IsaravAo vi appayAyameva samAvisai / IsarasiddhisaMbaMdhe ahiapArAyaNamaNAvassayaM / theveNeva sakkai avagamiuM / jahA jagammi mailamar3arassa asthittamatthi, tahA suddha-maurassa vi . atthittamatthi / evaM asuddha-appANassa atyitteNa suddha-appANassa atyittaM pi avassaM ghaDai / mailadappaNA''dhAreNa suddha-dappaNassa atthittamavagammai, vahA asuddhaappa-derA suddhaappassa vi atthittmvgmmi| suddha-appA eva hu iisro| jIvassa aMsao suddhI dIsai, tA puSNA vi muddhI tassa saMbhavai / jassa sA sijjhai mha, sa eva khalu iisro|

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26 - appA mUDha-dasAe vaTTamANo bahirappA bubai / bhaemAvaM patto bhaddappA, sammaIsaNassa saMpAyaNeNa antarappA,sammagga-pagaisIlatteNa sayappA,vikAsassa mahaMtabhUmiAe uvalaMbheNa mahApA, jogokassisAhaNeNa jogappA, puNNasuddhIe (puNNattassa) . saMsiddhayAe aparamappA bhvi| ityaM aNassa anmAsapagariso jayA paraM kaTaM pAvai, tayA so paramaMppA bhavai / evaM ca paramappIbhavaNameva IsarattaM, tameva . IsarapayaM / keNa vi egeNa Isarapayassa ahiAro natyi rakkhio, kiMtu jo ko vi appA appavikAsamaggammi payANaM karaMto-appasAhaNaM vikasAvaMto uttaruttaramunnaI sAhei, aMto a abhAsa-siharaM caDiUNaM puNNamuddhimAsAei, so Isaro bhavai / idaM No jheaM / eatyaM sancappamaM sajjhAyassa aavaasyttmtyi| sajjhAyassa sacco atyo muvassa ajjhAo, atyA appassa ajjhayaNaM bhavai / appANamuddhikArayaM vAyaNaM sbocm-vaaynnmtyi| to

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27 marga bahusuMdara - pabhAviaM bhavai / tao cittassa kusakkArA, maNassa maliNavittIo Ahamati / tabhI appANammi saMto pattharijjai / ajjhappiaM bAyathaM punnakAlia - mahApurisehiM viulaM No diNNaM / eassa mahanbhUavisayassa jettiamahiaM parisIlaNaM bhave, tetilaM hiAvahamatthi / bhinnamina-Ie tassa aNusIlaNaM jeddahaM bhave, kAyantraM / assa gaMthassa nimmANaM pi teNetra abhippAraNa kayamatthi / appaesI ubadesago lehago vA parovaesassa selIe vivatthuo suvameva uvadisai / mamAtra ettha seva thiI atthi / tassa ya ulleho thAvasANa - siloge dIsai / ajjhapisio veragappANo asthi / sa veraggarasabhario hoi / rAga-desa- mohA eva savvasaMsAradukkhANaM mUlamatthi / ajjhappiasAhi basiTThI tassa ucche aNatthameva bhavai / ao a tassa mukkho sio appavikAsa- appasaMti - paDhAvaNameva atthi / iNaM ca rAga desa- mohANaM bhIsaNayAe

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batyavamavaloaNamakarAvijaNaM kaha kIrenja? saMsArassa asArayAe, visayANaM nimguNayAe, bhogANaM bhayaMkarayAe, kAmassa kuDilayAra, sarIrassa nassarayAe, iMdiyANaM mAdagayAe, cicassa ya cavalayAe tArisaM cinaNaM AlihiUNa vAyagANaM hiayammi nimmohadasAe bhAvaNAi jamgAvaNaM hi ajjhappia-. gaMthassa kajjamayi / taDatyaM jai vibhArijjai, tA jagassa khaNabhaMgurayAe upadaMsaNe ajjhappa-satthaM ki ajuttaM karei ? vayaM nia-cakkhuNA visayANaM visamacaM kiM na nihAliyo? tA bhoganiMdaNe ajmappa-satyaM kimaNuciraM karei ? khaNabhaMgurasaMtAvapajjavasAi-bhogesu laMpaDIbhaviUNaM sajIvaNassa ahopADaNaM, tahA appasaMtIa sAsayalAhassa gamAvaNaM ko vi naNu kahejja vicakSaNa-kajja ? maNUsa-jIvaNarUvaM ucca-sAmagi pAviUNAvimaNUso apavikAsassa lakvaM vIsarejja,bhaveja ra jaDavAyapUaNarasio-kerisIyaM hI dukkha-kahA! jIvaNassa savyuttamamAyaMsamuvadisaMtamiNamekameva vakaM pajataM"prApaNA sarvakAmAnAM parityAgo viziSyate."

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[pAraNA sayakAmANaM parihAo visissai] bhogesu hi appasma mucchaNamatthi, to avarimutthANe tassa vikAso / cAmo khalu ajhappiI cigicchA atthi / cAraNa hi appANammi aNAikAlaoM saMThiANa dAruNamoha-rogANaM cigicchA bhavai / jaha jaha so cigicchA-payatto vivai, taha taha appassa AruggaM pUsai / puNNa-cAeNa ya puNNamArugaM sijjhi| ajJappassa uvaesa-karaNaM jettiaMsaralamatyi, tettibhaM pAlaNaM natyi / kaivAhA uvaesa-kusalA . erisA hoMti, je jaNasamUhaM veraggarasadhArAe vahA veuM tIraMti;kintu samukkhayAe dUrIkaraNaM tesiM bahuviaDaM pddibhaai| kahaNaM khalu saralaM, karaNaM puNa kaDhiNaM / saMnAso ajJappila-jIvaNassa uccakakkhA asthi / so mahaMtA mahato purisatyasajjho maggo atyi / tassiM mahAmagge ArohaNaM mahAvIria-kajjamayi / manne si natthi smaann-joggyaa| abhI ahigAramantareNa dIhara-calaNAraMbhago aho

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paDeja tti saMbhavai / uccakakkhAgahaNAya sajoggayAe / avaloaNamAvAsayaM / veraggappia-mumukkhussa ajjhappiakahA-bhAvaNAsu maNaM bahuM lagai,tattha tassa raso Avei / tahAvi saMsAra-moho tassa nosri| saMsArappavaMce maggo eva sa thakkai, dhammasAhaNavAvAreM maMdo eva cihai / erisAI udAharaNANi bahUI dIsaMti / assa kAraNaM moh-dsaa| sA uvasameja tA agga-maggo saralIbhavez2a / paraMtu mohadasAe avasaraNaM vhu-kddhinnmtyi| evaM saMte vi jagavavahArabhUmivihArI saMsAravAsI vaggo vi sa-gihatyAsamassa AvAsayassa samuciassa kA vavahArassa bAho na Avei, tahA suvaM ajjhappia-bhAragaM vikAseuM, ajjhappia-caTTaNaM ca poseuM pAraiajjhappiajIvaNaM jIviuM pabhavai / tehiM (gihatyehiM) jIvaNassa saccaM AyaMsaM sanmatteNa lakkhIkAUNa saMsAravAse vasaMtehiM pi na tArisaM saMsAravavahAralinIbhavvaM jaM masajIvaNaM nissArameva gamAvijjeja / saMsAravAse vi te appa-vivegaM jaggAveLa, ajjhappia-vittiM ca poseumarihaMti / ajjhappiI

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vittI jaha jaha pUsai, taha taha gihatyAsapapavittivisayA AsattI maMdIbhavai, taha taha ya ajJappa-jogo ahiaM vikasei / ityaM bhAvaNAvibhUsio dihisaMpanno sakArI appA agArabhUmiAe vi ajJappiga-pagaI sAhei, jagarata ya AyarisarUpo vi hoi| jai uccaM na caDijjai, tahAvi Ayariso u ucco bhAvaNijjo / nimmoha-dasA jai na pAvijjai, tahavi so mahaMto Ayariso dihisamuho nidheo / so Ayariso jaivi AyaraNammi na oareja,tahavi tassa ciMtaNaM maNaNaM bahumAvAsayaM / tassa - dinbamaggassa, tAe IsIavibhUIe bhAvaNAe rasigIbhavvaM / iNaM pi hu sohagga-indhaM / taggoaraM tattaNANaM khalu uccatamaM paramAvAsayaM tattaNANamatthi / tassa aNusIlaNaM jeI hohiDa, tehaM lAhAvahaM / appA tettilo haluo iviDii / appia-sajjhAo jAvamettaM vikasi hii, tAvamettaM appA vIriasaMpanno bhavihii / pariNAme, apa

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32 vIriammi pacaMdarUve vikasate mahANubhAvo mohajAlA chuTTiya pabhavissara appa - sAhaNAe mahaMtamukarisaM sAheuM / aMte a sAhaNa-vikAse paraM karUM samAgae saMpAvihii anaMta- sAsayaM . paramappa - maMgalaM / ayaM pAyaya-- ajjhattatattAloo mama sakaya-ajjhattatattAloassa [adhyAtmatattvalokasya ] rUvaMtaramatthi / avassaM khalu thevA nUaNa-silogA, jesiM sakayarUvaM sakkaya - ajjhattatattAloe natthi, ettha katthai katthai aMtarAle nivesiA asthi / suhiNo paDhejja, bhAvejja imaM gaMdhaM patthAvaNA-mameaM ti bhAvemAlo viramai kati puNNamAsI, vi. saM. 1995, jAmanayaraM / nAyavijao /

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FOREWORD, 2 s Nyayatirtha Nyayavisharada Muni Shri , Nyayavijayaji Maharaja, who has sung this Adhyatmatattvaloka, and who has written many' other books, is a pious Jaina Nork of erudite scholarship. I have had the good fortune of coming in contact with this great soul and all the while I have been impressed with his brilliant genius and nobleness of irind. He has sacrificed the pleasures of his life for the sacred cause of Religion-Religion not in its narrow compass, but ir 3 widest extent, and in its true essence. His religious views are' very liberal, and far from being sectarian and hence appeal to the hearts of people, belonging to different sects. He discards all the parapherna. lia of Religion, and interprets it as ono that links together by an immortal chain, the hearts of people at large. Ho has resorted to this saintly life, it seems, as a consequence of some inward. callof heart' incapable of

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2 . being resisted. The book named "Dipakrandanam" ( The wailings of the helpless) is magni. loquent of the surges and tumult of his heart, and his exhortations to God, pended by him. in that valuable work, are symbolic of the warbling stream of sympathy and feelings of piety running in the innermost recess of his heart. He has a very high capacity of delivering, public lectures in a bomely and convincing style. Whenever he proceeds to the rastrum to deliver a lecture, he is 60 highly inspired and transported with joy at baving to deliver the sacred message of God, that he forgets himself, and his limbs keep time with the tunes of his heart. This is largely responsible for the ineftaceable stamp he leaves on the minds of the audience. His religious tolerance exposes bis translucent heart and gathers round him many an admirer [both western and eastern). He freely mingles with the students, as is evidenced by his advice to the students, written in Sanskrita verses, during his stay for four months'

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3 at Bombay, and instills knowledge into their minds. It is this affability of heart, this digni. fied simplicity, this magnanimity of mind, this rich learning, that makes othors bow their heads before him in deep reverence. His mastery over the difficult Sanskrita and Prakrita languages; is indeed laudable. The Jaina monks deserve a great deal of credit in keeping these languages alive and the worthy Muni Sbri has fairly contributed to the Sanskrita literature by his compositions. This Prakrita composition is a work of great genius and highly bewitching the bearts of the Prakritaknowing reader. . He is an author of many books of which his tiforfer, fiatan and this PTHThethi, are of out-standing merits and are valuable treasures. In his fr-fory for he has paid a glowing tribute to Lord Mahavira and this nice booklet should claim a front place in the library of every student fond of literature. This Adhyatmatattvaloka is composed in Prakrita, in the present edition, and also in Sanskrita in the previous editions. He has

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also undergone the trouble of gracing this work by translations into English and Gujarati, and the readers are largely helped by these translations. Poetry is the soul of literature, and the Muni Shri has marvellously got hold of this soul. His verses are bedecked with simplicity coupled with dignity. The smooth and unchecked flow of his poetry is really charming and fascinates the readers. It is an echo of the ruminations of his heart. Every verse slides forth into another in an unbroken link. His heart flings a word and the word easily setties itself in a beautiful rhyme... In the foregoing Sanskrita-Gujarati edition he has written an exhaustive preface in Gujarati. The readers of this book wili find a Prakrita translation of this preface in the present edition. It is an intelligent summary of his philosophical ideas. Man, as he says, is steeped in deep ignorance and hankers after material happiness. He is, so to say, raising delusive turnips at his farm, and does not realize the true form of happiness. He is at his wit's end to find out where the real and

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abiding happiness resides. There is no peace without the purification of the soul and the latter can only be achieved by pious conduct. Man has to keep at bay the implacable foes like Lust, Pride, Anger and Avarice. He lays special stress on this pious conduct and by a logical chain of arguments, hammers out the truth that 'A well-behaved infidel far surpasses a man of faith, divested of pious conduct.' Society stands unshaken on the rock of this eternal truth, contained in Sadachara. The pinnacle of man's glory lies in the development of the soul, the effulgent being with its all-ambient rays. The soul is an entity distinct from all the material world. The Muni Shri has clearly brought to light the mingled though truly separate, existence of soul. The senses perform their functions, but their manipulation rests entirely with this supreme being in the body. . With the realization of this soul, man understands, as he says, the theory of Re-birth. He has lucidly expounded this theory. He has also analysed life' into its various aspects and

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holds out an immaculate mirror. to life. He tries to render the impervious pervious by a smooth flow of arguments. He does not believe in the word 'accident and dives deep into its reason, arriving at the conclusion that 'Every effect hus 'a canne.' He advises all to go on doing good deeds, because the accumulation of good deeds is sure to blaze forth at the proper time. I He lively endorses the view that the non-acceptance of soal, re-birth and the existence of God, would plunge the world into the bottomless ocean of chaos. In such a state the very lise itself would be stripped of all its pleasures and encircled by the untransgressable sea of dismay and disappointment. Ultimately, he finishes his preface by exhorting the readers to always look up to the sky, i. e. they should pitch their ideals high. The poem 'Andrea Del Sarto' of the well-known poet Browning, compares favourably with this. The painter in this pcem says:

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"Ah! but a man's reach should exceed his grasp or what's a heaven for ?". To come to the text proper, the Muni Shri has divided this composition into eight chapters, and they are arranged like the rungs of a ladder to reach the goal of Absolution. The first chapter is devoted to Chery or Fiatgort-the awakening of the soul. The second chapter deals with great which consists of devotion or attachment to preceptors, parents, elders and God, etc., and is a step to the elevation of the self. In the third chapter on The distinguishes between the e and a souls and explains the eight steps to Yoga. He advises man to bridle his mind, speech and actions and to keep himself away from malpractices. He vehemently points out that man must preserve celibacy which is the soul of man's development. Without this, a man will ever be rotting in the weltering pool of misery. The fourth chapter preaches rury

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the conquering of all passions. Man should rise head and shoulders above these passions, and should not be allored by their tempting waters. These are his veritable foes and he has got to conquer them for obtaining absolu: tion. The fifth chapter named a t speaks of the restraining or curbing of the fickle... mind for the sake of meditation. The mind is.' difficult to be checked like the wind. Still however, by constant and proper practice this can be achieved. Eveness of mind and meditation are interdependent. In the sixth chapter on suprafata he dilates on the various kinds of Ferra. Feelings play an important part in Batafera, and one who has cultivated the feelings, mentioned in the chapter, attains to a high level. The seventh chapter is devoted to part. He treats the difficult subject of to comprehensively and points out the different modes of The highest progress of Yoga leads the soul to a point from where it never goes down. The last chapter FTA-FERAT

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is replete with fervent appeals to men, emanating from the pious and benevolent heart of this sage. He sounds a warning to those who are slum. bering in ignorance, to rise and perceive the truth held out by Great men. All are not gifted with equal powers, yet there must be a de liberate and sincere attempt.on the part of all to step to the path that leads to the uplift of the soul. Universal Love, indeed, takes a man to the path of absolution. This love not only benefits thr man himself but also the whole world. To conclude, this book is a compendium of the older teachings, written with fresh energy and deep insight. This work will, therefore, be a great treasure to the Prakrita literature, and should be studied by all the Prakrita---students. All honour to such poets, pbilosophers and sages who acquit themselves creditably of the sacred responsibilities imposed on them and save the world from going to its rack and ruin! All honour to such divine persons who put in black and white their ideas refined by their experience and thus

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10 replenish the general stock of Knowledge! All honour to these personalities that shed their blissful lustre over all that happen to fall in their orbit directly or indirectly! Jamnagar. 13 th. November 1938. M. R. TRIVEDI. B. A. S. T. C. Bigh School Teacher.

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SOME IMPRESSIONS. The modest author (Muni Maharaja Nyeyavijayaji) in the concluding Shloka, claims t be posscared of no more than a smallering of knowledge. But the success which has attended his efforts in presenting so dificult and abstruse a subject in gracefed and easy floring Sanskrita rerne, shows not only the Author's great proficiency in Sanskrita but also his long and close intimacy rith the subject. Natvarlal Mapokial Surti, B.A. LL. B., City Magistrate, Bhavnagar. * I hare frall confidence in the fact that whaterer is projected from the mind and heart of so illustrious an author as Muni Maharaja Nyayavijayaji, must hare that perfection which his deep learning and high moral conception of life guarantee. All throughout the work there breathes a spirit of toleration a rare rirtue amongst religious controversialists.

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The author has undoubtedly realized that a religion is after all, a means to an end and the end is God, the Truth, the Absolute, the Brahma, the Final Cause, the Jina or whaterer name re assign to that final spiritual condition which we try to attain. In the fundamental ulentity of all religions we must seek our ne juge if we desire to adrance spiritually. Tribhuvandas K. Trived! Dewan, Bhavnagar State. Indeed, I have had many opportunities of coming into close contact with this great soul, and 1 hare learnt how to respect one who has embraced cheerfully all the miseries of life in order that others may enjoy happiness. A few such eminent saints, a fero such torchbearers of light vill keep up the reputa. tion of any country as the greatest home of piety, righteousness and rirtve. B. Bhattacharya, M. A., PH.D. Director, Oriental Institute, Baroda.

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vijaya- maMto / sunicchio re ! visayANa cAo vajjehi tamhA sayameva tuM te / te vajramANA tuha AvayApa cattA sayaM te puNa saMpayAtha // 1 // amU vIro NUNaM mahasamara - khittaM jayai jo amU vIro kaMThIrava-vaha-mahoyaM vahai jo / sa vIro vIrANaM paramiha samatte vi bhuvaNe nibha'ggAmaM jo jayaha paramappANa-baloM // 2 // jiNehise tuM jai no kasAtha jiNehise tehi tuma barehi / kasAya- jeussa tavonnayattaM kasAya - vassassa ya duggayantaM // 3 // nAyavijao /

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suddhi-pataM / asudaM dara vi suda daraNaM pi piDhe siloga-pAyaMkA 6 12-3 24 47-2 26. 51-4 51-. hi 110 saha-kosemahAna pi 15 prAhana sI

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kiMci sUaNaM / pAraMbhe etya 'mayo,' 'hiaye' Ai-paogesu e-o sarA 'ya'-AvariA AgayA, kiMtu avaNNa-bhinna-sarA 'ya-aNAvariA-naggA eva sohej| e-o sarANa pacchA 'a'-lovarUvasaMdhI pubbapAyaya-gaMthesu vi upalabbhai, tayaNusAreNa etthAvi Aima-payaraNaduge kesui paogesu dIsai, paraMtu tassaMdhi-akaraNameva suMdaraM / paDhamemu vemu payaraNemu ettha theva-paogesu sarapacchA 'ca-paogo Agao; kiMtu sara-pacchA . jahociMaM 'a-pabhogo ahaba 'ya'-pabhogo * sohejja; 'ca'-pogo u aNussAra-pacchA suNdro| saMsohaNijaM jaM kiMci etya pAveja kodhimA / avassaM me niveeja, ia patyemi saMjaliM // naayvijo|

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visykmo| pihuMko padama-payaraNaM saMbohaNA / .. [Spiritual instruction] 1 bIma-paraNaM puSa-sevA / .. ... . [Preliminarles of Yoga] tIba-patharaNaM aTuMgajogo / (Eight stages of Yoga) all botya-pavaraNaM kasAya-jamme / [Victory over passions] 159 paMcama-payaraNaM jhaann-saamgii| . [Requisites for Meditation] R02 -patharaNa jhAba-likhI / ' . [Success in Concentration] 225 sattama-payaraNaM jogasseNI / (Various kinds of Yoga] 245 aduma-payaraNaM aMtima-siklA / [Last Word] 257

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ajjhtttttaaloo|

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paramaM payaraNaM / sNbohnnaa|

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ayAcatatAko bho aSpaSeUsamaNakkhagamyaM picA kaNeca visaM haNIa / aNAikammappacayappayaM je tihA pavaMde ahayaM parayA // hayaM hahA satthavisArayataM aNatthaU ya girApaDutaM / viSNANa veittamavatthayaM 'ca nAsAio'jjhattachuhAraso ce // 3 nANassa bhattIa kiyA-tavANaM [ padama payoaNaM vaTTaiM ekameaM / maNassamAhoa asesadAsa visohaNA appaguNappAso // 4 jhANaM ca moNaM ca tavo kiyA ce najjhattamaggAhimuhIhavejjA / na ho kallANanibaMdhaNaM nA juttA hi lakkhAhimuhI paDatI //

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TEUT 3 Vy three-fold salutation to the Higher Souls who drank deep of the spiritual nectar imperceptible to senses and overcame the poison of harma accumulating from tiine inmemorial. , Proficiency in scriptures is of no avail, eloquence proves harmful and physical sciences come to naught, if the spiritual ambrosia be not tasted. indeed the sole object of knon:ledge, devotion, austerity and religious rites, is the . illumination of the soul by the removal of all the internal impurities with the help of deep concentration of mind. . Meditation, silence, penances ard sacred ceremonies, if not practised with a view to self--realization, vill not be productive of good result. Those ellorts are commendable, that are directed towards the at:ainment of} the goal.

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mamatatAloo - - dIpaM samudammi taraM marummi dIvaM nisAe agaNiM hime ya / / kAle karAle lahae durAvaM ajhappatattaM bahubhAgadheo // jarA jarAe maraNassa miccU rAyaMsavAhI ahilAmayANaM / ammabIambhi-aNaMtavijjA- . niANamajhappamahAvibhUI / te cammahassAvi saMga pavaMDA . chidAulo hoi tavo vijehiM / anjhappavammApihie u citte sunicchiaM koSTadasaM vayaMti // pAsammi ajjhatthiapAusassa ___maNatthale pUsai joga-bIaM / puNNaMkurA nimbharamullasaMti savvattha saMtI uvagammae ca //

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parcai] saMbohaNA 5 In this very formidable Kaliyuga it is a rare and fortunate being alone that attains Adhyatma [ the spiritual life) difficult of attainment, which is like an island in ocean, a fruitbearing tree in a desert, a lamp during night or a hearth in winter. The resplendent spiritual grandeur is the vanquisher of the old age, annihilator of death, consumer of all diseases, conflagration to the seed of the tree of birth and death, and the instrument of limitless knowledge. Before the deverfailing shafts of Cupid, : even austerities are rendered vulnerable; but surely they prove blunt-take no effect on mind armoured with spiritual light. . 8 With the pouring down of the shower of Adhyarma ( spiritual light ), the seed of Yoga takes root in the barren mind, sprouts of merit shoot forth in abundance and everywhere quietude reigos.

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ajhattatattAloo paDhama ajhappa-sujje pasaraMtatee maNappurAe parimAsamANe / katto tamo sUsai bhoga-paMko sigdhaM palAyaMti kasAya-corA / ANaMdapuSNaM ca chuhaM samAhiM . ajhaNa-cande pasarAvamANe / na jassa cittammi chihA''viAsi pasU nisveNa sa mohajammA / jojjhappasatthaM vahae sutihaM. bhavaM bhayaM tassa kudo tiloe! / sa aNataMto viharaM nicvaM aNuttare saMti-suhe ramato // kAUNa pAvANi vibhIsaNANi je'NaMtadukkhAtihiNo havIa / jaM tArisANudharaNaM vi kAsI vaNijjae'jjhapparasAyaNaM kiM? //

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saMbohaNA 9 When spiritual light shines resplendent in the city of mind, how can there be any room for the darkness of ignorance? The mire of desires dries up and the thieves of moral uncleanliness flee away. 10 The person with no yearning after the spiritual moonlight productive of nectarlike blissal concentration, lives to no purpose, like a beast though endowed with the form of man. . . 11 Fearless treads, in the three worlds, the man who wields the very sharp weapon of Spiritual. Light. He, self-dependent, always remains enjoying unsurpassed happiness of peace. . 12 Words fail to describe the elixir of Spiritual Knowledge which emancipated even those wretched beings who, by the perpetration of monstrous sins, brought on themselves endless miseries.

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ajhatatacAloo [ . 13 gumaNacittassa niassasve .. taDatyavittissa bhrnnaaNce| ajhaNarAyaMsaraguppasAye . .. likhIsu lakhIsu ya UNayA kA? kammari sadhvajagaNavaM pacA bahutaM samayaM pakyo / tirakhayo pA. dhaNibhaM dhuo vA na lasae No avaarapA / aNA ca kammo ca paro bhayo'sthi sukkho ca tassiddhikaro pado'sthi / ... iccevamaMtakaraNe vidheA ' samma paII suvicAraNAhiM // . chammatyadhIgaM na parokkhabhAvA paJcakkhadhIgoarayaM urvanti / IdiyaNNANakayovadesA saMtA ahatya paripaMti kiMtu //

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parceir] With the propitiation of the supreme Lord STETTA, what Siddhis and Labdhis are not within the reach of one whose mind is conc. entrated on the real nature of soul and who is disinterested as regards worldly phenomenon. ... He, who has attained high equanimity knowing all the worldly phenomenon goaded by karmic forces, is neither pleased nor displeased whether extremely eulogized or censured. . 15 :After careful and thorough investigation, (our) mind should be firm in the conviction of soul, actions (Karmas), next vorld and Salvation and means leading to its attainment. 16 :: Super-sensual objects are ever beyond the power of perception of men with physical senses or imperfect knowledge, but they exe realized in their true nature by the righteous with the belp of the advice of those that are endowed with superphysical knowledge.

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ajhattatasAloo [paramaM suppatasaM ahilakkhiUNaM amRDhadiTThIa karijae jaM / ... vijehi ajhappamudIriaM taM . cindhaM pabuddhAi dasAa evaM . . . . 18 . kallANabhUbhaM kimavIha vornu bosaTTautthAramaNIbhavAmi / jaicchaha'jJApanagAhiroha mivohaheNaM hiayaNa mittA! // puNNayahAvA garuA visiTTo __ saMpajae maannusjmmjogo| sayAsayA. taM sahalIkuNaMti / sagNANao sohia appaSitaM / dehA aNaMtA gahiA imeNa jIvaNa mohAvaraNA''vieNa / mohamsa satte khalu dehajogo dehe ca laddhe puNa eva dukkhA /

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mai] saMbohaNA 17 The wise define Adhyatma as everything that is done clearly keeping in view the unsullied nature of soul. It is the very chara. cteristic of the enlightened state. . 18 Here I am eager to say something auspicions. Listen, 'o dear friends! with an attentive heart, if you desire to reach the highest summit of Adhyatma.. ... 19 The excellent human birth, the best of all lives, is the result of the great power of meritorius deeds. The wise turn their lives tu advantage by the purification of their own conduct with the help of good knowledge. 20 The phenomenal soul being overpowered by ignorance, took innumerable births; infatuation leads to the attainment of bodies from which * proceed miseries.

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12 ajjhattatattAloo 21 sarIriNo jamma- jarA - maINaM duhANi satthANubhavA vayaMti / rogAihaANi puNo bahUji bhavamburAsimmi bhayaMkarasmi // 22 tamhA puNo jammanirumbhaNaDuM mohaM haNeuM sujaNA jayaMti / moho hi saMsAra-mahAlayasla [ paDhamaM mbho samantAsuharukkhapIaM // 23 savve vi dosA pabhavaMti mohA mohassa nAse nahi tappayAro / baccevamajjhaSpagirArahassaM masiNo'ntakaraNe nimaMti // 24 bhavI aTaMto bhavacakkavAle bhuJjIa bhogA bahuso bahuttA / tahAvi titti agayo iyANi maNUsa bhogesu gavesae a //

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saMbohaNA 13 21 It is evident from scriptures and experience that the birth. old age, and death of a living being, are full of miseries. Moreover, there are many perils arising from diseases and the like in this dreadful ocean of worldly life. 22 Consequently to avoid the recurrence of birth, the wise try to destroy illusory attachment, because it (only) is the root of all sufferings and the main prop of the gigantic worldbailing. . Delusion is the source of all vices; the farmer being destroyed the latter cease to develop; so the wise ( always ] bear in their miundo this the secret of Spiritual Knowledge. The phenomenal. soul wandering in the world-revolution has sjared many times various kinds of worldly pleasures; still be. Det being satisfied, is now feverishly hankering * after human enjoyments.

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ajhattatattAloo piDhamaM pANeNa rittIkaraNe vi pAho rAsissa tippo tarisona jassa / taNaggabhAgasthiaAuvindu pANega kiM tassa hiveja tittI! // pAraM saMyaMbhUramaNambuhissa oyaMsiNo pAviubhIsarA vi / apAratiNhAmagarAgarassa. ullaMghaNe kAhalayaM bahaMti / akhaMDabhUmaNDalasAsagataM na dullahaM dullahameameva / tAhAnirAsovagayAvagAsaM . saMtosaNAmaM rayaNaM aNagyaM / na taM suhaM atthi dharAdharANaM na vA surANaM na purandagaNaM / jariMsa suhe tuTTamaNappaTTae mahANubhAvA samayaM jacaMti /

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O] saMbohaNA 25 When his thirst has not been quenched, even thougb he has drunk and exhausted the whole ocean, can he ever be satisfied with a drop of water standing on the top of a blade of grass ? 26 : Even those gitted with indomitable energy who can cross over the great ocean called Svayambhuramana, are too feeble to cross the unfathomable ocean of desires. .' 27 * The sovereignty of the whole world is not unattainable; but the only thing difficult of attainment is the jewel-like and iovaluable contentment which finds scope only after the cessation of all desires. . 28 * The happiness having contentment for its origin in wbich the wise pass their timo, is beyond the reach of even kings, gods and Indras.

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" avAlo / amatatatAloo kAmumavaM aM suhamatyi loe divvaM ca bundAraya-Alayammi / vidaha-sukkhassa puro na kiMci .... khajoataMavya khrNsunnotN|| vahatyi ko jAma jahiM karittA : vayaM mamattaM suhiNo hvNjaa?||. savvaM Si mohAvaraNehi jutA saMgamma ko kaM sahiaM kunnejaa| save vi taNhAtaviA jagammi sakkeja ko kassa samaM pdaauN!| kIraja saMbaMdhavihI vi keNa! phalAghaho katthA nAha jamhA / save parAhINadasA ihatthi ko kaM satataM pabhaveja kAuM / sayaM dalido hi kahaM samattho havaMja kAuMsirimantamannaM! /

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gadi) saMbohamA The happiness arising from worldly pleasures in this world and also the heavenly happiness are decidedly much inferior to that derived from the total cessation of desires, just as the light of a fire-fly to that of the Sun. 30 There is nobody in this world with whom we can identify ourselves and ever continue our friendship, and can make ourselves happy; when all are under the potent influence of illusion (Mohal, who can, with the association of whoin, achieve self-interest (spiritual good). . . 31 All being heated by the fire of desires, none is capable of making others peaceful there being no possibility of reciprocal relation, witts whom can we bring out friendly association ? 32 None being master of himself, who can then liberate others ? How can one, himself poverty-striken make others rich ?

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ajmattatattAloo . [phTama 33. sanyo jaNo satyaNumannacitto - satthA ca sambandhavihI samagA / pemmappAIvarasa sa eva telaM. . satthe samatte ai : ko gu kassa! / ... jarasathi vittaM paraM A / mAukao hoti aNA samagA / / pAlihajoge puNa bhAyarA.vi paraMmuhA hoja sahI piyA ci| piA ya mAA ya sahoarAI savvaM kammapuraNappAhamaM / apatthavattaM avi saMgacakkaM ajANago appaNayaM muNe / na vatthuo kAsA ko vi atyi viheva mohA vahae jaNo'yaM / ajhappadihIa viciMtaNammi mAseza nissAramiNaM smaan| .

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gara). saMbohaNA 33 Self-interest governs all minds; all fri. endly relations are due to it. It alone feeds love as oil, the light. When once the interest ceases, the bond of union surely breaks. . 34 All persons become servile dependents. importunately soliciting favours of him who is the possessor of immense wealth. But when he is reduced to poverty, even his own brother or even an intimate friend is loath to look at him. . 35 The relation of father, mother, brother, sister and friend arises from the working of Karma; but the ignorant attribute such relationships, though unreal, to soul. 36 lo the whole phenomenal world, nobody is 'really related with another. lo vain does this world trouble itself painfully out of illu. sory attachment. If one judges from the standpoint of spiritual wisdom, one would be convinced of the unsubstantiality of ail objects.

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- ajjhatasatAlolo [pamaM .. mahAlayA''rAmasuloaNAI jaM bajjhadiTTIa vilukmaannN-| . mohaM samoppei tameva vatthu .. veraggalacchiM puNa aMtarapyA // . 38 . marIiyaM pANiamikkhiUNaM mayo jahA dhAvara tivyatiNho / . bhogA suhatteNa tahA muNe dhAvaMti moheNa tahiM maNUsA // katthariAsorahaluddhaceo .. migo jahA dhAvA, tannimittaM / jANAi No te puNa soaratthaM pANI tahA sokkhakae suhappA // 40 . puvvaNha-majhana-paraNha-saMjhA natesu saMdIsaha atya-satthe / hontaM vicitaM iha vaisarissaM kahiM kyaM vissalimo payatthe ? /

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Previ). saMbahiNA 37 Palatial buildings, gardens ( pleasure. grounds ), beautiful-eyed ladies, etc, is viewed from the phenomenal standpoint, fetter the mind; but the same things viewed from the spiritual standpoint, bring on the glory of disattachment. 38 As a very thirsty deer runs after mirage, deluded by the iMusion of water; so this creature, taking worldly pleasures to be real bappi. ness, strives for them. 39 Just as a deer, being strongly attracted by the fragrance of m:isk, , wanders here and there for its acquisition and dose not know it to be in its own navel; in the same way a stupid person makes ineffectual exertions for happiness, but does not know that his inner self is full of bliss. 40 In the morning, at noon, in the after noon, in the evening and at night all objects of the world undergo changes. What then sho uld be the object of our trust?

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ajhasatattAloo - [paDarma ovAhio esa samo vi saMgo bhabe ghasaMtANa taNadharANa / samAvasiddhaM paramatyarUvaM cirUva-saMbaMdhamuviSakhame ki / kassatyi nArI taNayA ya kassa kassatthi mittA piarAya kss|| gantavyamessa paratya itto, saddhiM paraM hojA puNNa-pAvaM // '43 samuhamajhaM giriNo guhAe / pAyAladese tiasAlaye thaa| kAhiM vi gaccheja, na maccuNo. tu, havaMja gutto tijyppddo| sa-oya-dhAriza-vismavIra candArayA je niyaI nisIhA / sAsIa bhUmaMDalamaMgauttaM antaM gayA te avi rittahatyA /

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preci) saMbohaNA 41 The whole (phenomenal) relationship is superimposed on all human beings. Why do you, then, disregard the real and natural relationship based upon the Knowledge of soul? 42 Whose is the wife, whose is the son, whose, is the friend and whose are the parents ? Oh, man! You singly have to go accompanied by (only ) merit and demerit. Wherever one may go either to the interior of the ocean, or to the caverns in mountains, or to the nether-worlds or to the * abode of gods, he will not remain concealed from the god of death, the mightiest in all the three worlds. be 44 ...! Even the sovereign kings wh@ dissipated the forces of the excellent warriors of the world by dint of their mighty arms, and who once supremely ruled the terrestrial globe. left this world indeed with empty hands.

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24 ajjhataptAloo 45 bIsuM jaso jANa vasundharAya gAhI nisAvaslamodasumbho / mahAbhuA te vi hayA jameca vAyAya vakkaM sahasA pasutA // 46 mahAlayo'yaM ca sirInihImA iNaM piyA yasa paricchayo ya / jhAUNa evaM harisei loo na kiMci acchINa nimillaNe tu // 47 sudAruNe Ausa - antakAle [ paDa motuM vittaM vi mahAduhehi ! atthaM tahA deha-nikeyaNAI dhammo ca hohI gamaNe sahAyo || 48 imeNa deddeNa kuNehise jaM puNNaM tamannattha bhave sahAyo - / gamissa mANassa havehie te kuDumbao negatamo vi kiMtu //

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payaraNaM ] saMbohaNA 45 no more. Even the paramount kings whose glory bright like the rays of the moon, was sung everywhere on this earth, were struck by the god of death, and to be prostrate on the grounds with their distorted faces. 46 Man becomes elated with the thought of the palace, the treasure, the beauties and the retinue; but once the eyes are closed, they are 24 47 At the horrible time of death, when having forsaken the wealth acquired with great troubles, and the body and the houses etc., one departs; [meritorious deeds] alone, if performed, will be helpful to him. 48 Whatever good deeds you will perform here, will alone accompany you to the next world; but none of your belongings will be of avail to you when departing [to the next world].

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26 ajAyatattAloo [pama jagaNapaMca sayalaM asAraM nAUNa kAUNa maNaM ciraM / ciMtehi antakaraNammi samhaM kallANasaMsAhaNamatyi ktth!| ko ho jIvassa saraNNabhUo .. duhissa pAulladasammi loe|| dhammaM saraNaM vi pavajjae jo dukkhosaDhaM tassa jayammi natthi / saMsAradAvamgiDahijjamANo sayejja dhammoSavaNaM jio ce / na tassa dukkhANubhavAvayAso tamo tapante taraNimmi kaso ? // mAivva pUsaha, piivva pAi, bhAivva poNei, siNijjhae c-| mitsavva dhammo'NugamijamANo na saMpayaM tattha nirAyarataM /

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saMbohaNA 49 Ponder deeply upon the matter-in what does the spiritual good lie, knowing the whole world to be unsubstantial and abandoning the fickleness of mind. 50 There is no helpful resort in this perplexed world to an embodied soul exposed to miseries. If Dharma, the sole refuge, be not resorted to, nothing else can relieve him of the distress--there is no medicine for him in the world. 51 There is no scope for miseries, when the embodied soul scorched by the conflagration of the worldly existence, resorts to the pleasure.garden of op ( meritorious deeds ). of what significance is darkness when the sun shines? 52 i Religious duty, if discharged properly, Tears the embodied soul like a mother, protects him like a father, loves him like a brother and consoles him like a friend; consequently it does not deserve to be disregarded.

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ajjhattatattAloo . [phTama mAmiddhi-pAsiddhi-suboha-ramma jammaM urvazANuhavesi sammaM / jassANubhAveNa tameSa dhamma uvikkhase ce na iNaM sukammaM // AIti dhammassa phalaM tu loA sAhati jo taM puNa aayrenn!| mahaMti pAvassa phalaM na jAu pahaMti tassAyaraNe tu saMkti / phalANi ambassa sihijjire ce. saMrakkhaNaM tassa vidheameSa / evaM ca kajaM suhasaMgamatyaM na dhammarakkhaM kuNiraM murukkhA // suhassa mUlaM kira atthi dhammo chinne ca mUle phalasambhavo ko! / ArUDhasAhAviNikintaNaM taM motRNa dhamma muhaseSaNaM jN|

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Trent] saMbohaNA 53 It is not proper if you disregard Dharma. which has bestowed upon you birth beautified by wealth, fame and good knowledge; or by dint of which you enjoy happiness acquiring all of these. . 54 All desire to reap the fruit of merit [Dharma); but they do not perform it with interest ! All are willing to repudiate sin; but they are ever intent upon committing it ! . 55 If mangoes are desired, the mango tree must be reared. In the same way, if happiness is to be attained, it is necessary to perform * Dharma which the ignorant do not do. 56 :- Dharma is the root of happiness. If the * root be cut off, you cannot reap the fruits. To be engrossed in pleasures without caring for Dharma, is in itself equivalent to lop off the branch, on which you are sitting.

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amattatattAloo [paDamaM pommasthi vijjuzzavalA, apika kumbhavva deho, simiNavva sakA / maccU puNo saMnihio pisallo duveja tA dhmmnihittcitto| . posaM tahA'laMkaraNaM ghaussa kAuM sayA kammavase vilAsaM / paraMtu nA''o si iha tayaTe ____kAyavyamArAha asoamallo / bhattANi bhujANi suroagANi pIANi peANi rasambhuANi / bAhiM sarIraM jaiA khiveha tAhe Nu kericchavirUSayAI ! " 60 rasAyaNaM sevau savvayA vi bhujeu vA poTiabhoaNAI / tahAvi nasseja na deha-kumme bhappAvasesIbhavaNassahAyo /

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qaroi ] .. sagot 57 Wealth is fickle like lightning, body is. ephemeral like an unbaked earthen pot, associ. ations are momentary like a dream and the ghost' of death is at hand; therefore one should be devoted to Dharma. 58 You ever enjoy pleasures by nourishing and embellishing your body. But you have not come here for that purpose. Abandoning delicacy discharge your duty. : 59 Think about the foul transformation the objects undergo, when they are thrown out of : the body--the very objects once enjoyed as * palatable dishes and extra-ordinarily flavoured * drinks. 60 Even you may resort to medicinal compounds serving as elixir vitae and tonics; yet the physical (jarlike) frame can never be made to acquire immunity from destruction.

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ajjhatatattAloo [ rogehi dehaM khasi bhavista matto jaNo antariyesu tesu / te pAyaDIhoti jayA bahittA dINANaNo pAsaha dukkhameva / pammukamohImaviUna dehe maNassukillIkaraNe jyejaa| na dehasohe purisatyasiddhI .. citte tu suddhe purisatthasiddhI / annattha mokkhAu na vatthavaM saM dehaM ca tassAhaNamatthi bajjJa / amuM mumukkhussa sivovaogi / amuM bubhukkhussa bhavovaogi imA sarIrA pihaDA malANa sAraM asArA ahilaMkhase ce| parovayArA kuNa sovayAraM maNassa mottuM kiviNaM avatyaM /

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priui). Bangun 61 The physical body of creatures is the repository of diseases. As long as they are hidden inside, ore reniains blind with lustful passions. When once they become manifest, the wretched person of dejected look, sees nothing else but misery everywhere. . 62 So disattach yourself from body and apply yourself to the purification of mind. The real object of manly effort is the purification of mind, and not that of the body. 63 There is no real happiness in any other place except in the final Emancipation (ATH). And physical body is the 'external instrument of it (Moksha). To a person desirous of * Emancipation, this body is helpful to Moksha, while to a person, desirous of worldly pleasures, it is helpful to Samsar [the transmigratory cycle). 64 . If you desire to have something substantial from this unsubstantial body, the receptacle of impurities, achieve self-benefit through benevolence to others, abandoning the narrowdess of mind.

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ajjhattatattAloo [paTamaM 65 jeNeva deheNa vivegahINA saMsArabIassa kurNati pos|| teNeva deheNa vivegavantA / saMsArabIassa kuNaMti sosaM // miTThannabhogaM samamAyaraMti duve jaNA egataro tu tatya / baMdhei kammA viuDera anno mohe vivege ca vibhamANe / dhAvanto jIvabaho na jAo ___ pAsantao ce puNa jAavanto / tahAvi hiMsAphalamAimammi mUDhe, biijje na ghiovaoge // saMtUsae sAmayamettao vi _NANI, aNANI Na dhaNaNNavA vi / na chattivaNNAivaNe vi muttI mohissa, NANissa gihe vi muttI //

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* Tertui] Hatcon 38 65 The same body which men bereft of wisdom ( discriminating powers ) utilize for watering the seed of Samsara ( births and deaths), serves for the wise as an instrument for destroying it. .66 While two persons are enjoying the same sweet dish, one of them as the result of ignorance, accumulates Karmas, while the other with his wisdom, destroys them. 67 Suppose that no insect is killed while one is running with his eyes shut [blind with infatuation) and that some insect is killed by another walking with his eyes open (with discriminating powers). However, the former, being ignorant of the real principle of life, incurs sin of Hinsa; while the latter, on account of his * attentiveness, incurs none. 68 The enlightened is satisfied even with the Shyamaka-food, while the ignorant is not satiated even with an ocean of wealth. The infatuated one cannot be liberated even by residing in the forest of Saptaparna tree and the like; while the seer, even residing at home, gets Enancipation.

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36 ajjhattatattAloo 69 asuddhamantakaraNaM bhavatvaM vizuddhamantakaraNaM sivatthaM / nidhAyaNaM mANasa kammasANaM [ paTamaM savvaSNahANaM purisatthakhittaM // rAmaM dezaM ca paratya kiyA muhA maNusso gamapa sajammaM / suhaM ca santI paramatthao u. vittaM bhayantassa samaM bhavanti // 71 paronnaIe kaha tuM jalesi ? paraklaIe harisesi kamhA ? | phAsaMti natraM tuva duvvigappA tumaca baMdhaMti upAya-pAsA | 72 dubbintanaM koraNa jaM paratva paDijnI tassa subaM sameha / AghAyao'nnatya karijamANA paccAhaI handi ! bhave suvassa //

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pathara] saMbohaNA 37 69 Mind if impure, revolves in Samsara, and if unsullied, leads to spiritual bliss. In reality, the annihilation of mental impurities is the highest stage of manliness. 70 Man loses his life to no purpose by cherishing feelings of love for and hatred agai. nst others. Really speaking, happiness and peace are secured by him who has the equanimity of mind. .. 71 Why do you envy the rise of others ? Why do you rejoice at their fall ? Your evil. * thoughts do not affect any one else, but on * the contrary, they entrap just you in the meshes of Karma. . . 72 Evil thoughts cherished against others affect one's own self. Blow given to others reacts against one's own body. "Action and reaction !"

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38 ajjhacatattAloo [paTama phrodaye ce tuha duppayattA .. siA khaI kA tuma tatva laaho!| IsaM kuNanto vihalaM paratya . hANi suvasseva kaha kresi!| - 74 vikAsaraM paTTA jassa puNe pcddddhmaannodybhaagdhe-|| samanahAkAumalaM na ko vi. . bhave ki sujjaM paDi dhUlikheSA! paroSayAge khalu dhammakamma parASayAro a aNaMjakajjaM / cattaNa dhammaM caraNaM ca pAve visassa pANaM amaya vihAya // jA unnaI cAvanaI ca asthi puNNassa pAvassa ca jambhiraM taM / puNNe samatte vihavo avaha tA nassare ko gu suhammi moho!|

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Preet] . eur What advantage do you derive, if your wicked efforts mullify the success of others ? Worthlessly cherishing jealousy towards others, indoed, you do harm to your own self. 74 When one's merits fructify in full force, there is none who can reverse the tide of his increasing prosperity. What is to be done by throwing dust towards the sun ? 75 .: Beneficence towards others is, indeed, the meritorious or religious duty (Dharma ), while, to do ill to others, is a sinful act. To commit sin having abandoned Dharma, is like drinking poison discarding nectar 76 Rise and fall result srom merit and demerit. When the stock of merit is exhausted, the star of prosperity sets. Then, why are you fascinated by momentary bappiness?

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ajamasatacAloo [phTama vicittamesajamavekkhiUNaM . kiM gummase, khuppasi kohale kiN?| kammassa eso nihilo vivAgo.... puNNodayo pADA loddhaaM ca // indA surA cakkadharA narindA : oyaMsiNo vA susirI suruSA / sabve sakammappabhavA bhavanti santANaM ko kammaphalammi moho! / sayA vilopana nibhaM caritaM hasei aM ukarisaMgha ee| davassa nijhAai hANi-buDDhI . na lohaDako niae savitaM / videsi dUrIkariDaM duhaM ce carittadosA samavAkarahi / mahesi sukkhaM sayayaM asupakhaM sapA savAyAraparI haveti /

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paraNaM ] saMmohanA 77 Why are you wonder-struck and stupefied at seeing the varied prosperity in this world? It is all the result of Karmas; and rise of merit degrades one who is attached to worldly pleasures. 78 81 Indras, gods, kings, paramount rulers and those possessing prowess, prosperity and beautyall are made up by their own Karma. Then, why should a wise man blindly attach himself to the fruits of Karma. 79 One should always introspect oneself whether one is [morally] elevated or degraded. The greedy persons interested in acquisition and loss of wealth, do not examine their character. 80 If you want to ward off misery, remove impurities of character. If you wish to be endowed with excellent happiness, keep your conduct always good.

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ajjhattatattAloo [paDamaM NihoDiGa dupagaI guNANa abbhAsaheDaM ca pddNsuaae-| niyaMtaNaM nUNa niassa juttaM jahappasatti sahiesagassa / ... karesi dihiM na guNe parassa . ghenuM tu dosA sai asthi sjo| . juttaM purIse piva 'sUarassa dose parakke na tume rameuM / savyo aNo dUsaNasaMjuo'thi niddasaNo NAmaM sa. bIarAyo / na kiM puNo pecchasi tuM ahattA .nikamANaca DahijamANaM! // ki moraullA kuNase'nnacintaM? kiNo uvaTThAsi vidha'nakamma? / ki dhUmapujaM jayase a ghekheM vikappAjAlaM pasarAvamANo! /

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predi] saMbohaNA 81 It is higbly necessary for a person who wishes to achieve self-good, to regulate hin:self his best, with determination, in order to dispel bad habits and to practise virtues. 82 Without appreciating the virtues of others, you are always ready to find fault with them. You take delight in the faults of others just as a hog does in filth; but such a course of life is quite unbecoming. . 83 Oh, man! every human being is full of faults; only the Passionless One is faultless. Do not be blind to what is burning under your own feet. . . . . 84 : Why do you fruitlessly trouble yourself with the thoughts of others? Why do you uselessly interfere with matters which do not concern you ? You try (as it were] to accumu. late volumes of smoke, as you indulge in odd thoughts !

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ajhattatattAloo [paDarma sukkhassa dukkharasana ko vi dAyA jIvo sayaM sAravae dhaNe NaM / saMtappae dulbariassa derA ... hakAriUNaM sayameva dulaM / ' sAyaM asAyaM va sarIrikhaDhe laga jahAkammaSivAgajorna / macceja No ukarise suhassa na uvivejAba duhAgamammi / nisAvigame diaho sameha diNAvasANe va uveha gii| tadeva visse suhadukkhacakkaM nAuM adhIrIbhavaNaM na kunA // udeha rago'tyamuvei rago sahassarassI ghiho jahesa / tahA mahantA ghi samattajuttA uvAgame Avaya-saMpayANaM //

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85 None is the giver to an embodied soul, of happiness and misery. It itself generates them. In reality, it itself invites misery through its immoral condact and then becomes afflicted. 36 Happiness and misery pursue human beings owing to the rise of various kinds of Karmas. So one should not be infatuated with pride at the attainment of prosperity; por should his mind be agitated at the approach of calamity. .87 * When the night ceases, the day breaks and when the day closes, the night falls; in the same way a wise man knowing the revolutionary turns of the wheel of happiness and misery in this world, should never lose bis mental balance. 88 The sun is red when it rises and also when it sets; similarly the great men are and remain the same in glorious prosperity and overwhelming calamity.

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ajhasatasAlogo [ . bahujalaM hADayamaggitAye siA mahaMto taha ASayAe / dukkhappasaMgo khalu satta-hema- ... parikkhaNAe kshind| pattA vipattI niyameNa bhogA . pArijae NeSa vujhaabmos| kareja se saMsahaNaM sameNa cayo'nnahA kammiAsaMkalA appANarUveNa taNuM viaMtA vibhati neaM khalu ko ahaM shi| eassa jo sassaraNaM jagassa suve bhamo phujjara keriso'ya! / mahaMtamAyaMsamuveavantA sarUvasakkhAkaraNe jayaMti / laddhe sarughammi na kiMci pappaM na sijhae'nappamuhassa sekaM //

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90 91 89 As gold attains parity in fire, so also the high-souled one in calamity. Truly the time of calamity is a touch-stone for the golden character. The adversity that befalls one, has surely to be undergone. It cannot be warded off by any kind of evil reflections. So one should suffer it with patience. Otherwise there would be increased the ties of karmas. (It does not denote not to remedy; proper correctives essentially deserve to be taken. ? .. Those (with the idea of super-imposition of their sell] who'identify their bodies with souls, do not realize their true nature-they do not know who I am. This world has forgotten its own self. Oh, of what sort this bewildering delusion of one's own self is !! 92 : Those who have firmly fixed their highest ideal, strive for self-realization. Self-realization leaves nothing to be attained. Real welfare cannot be achieved by one, who is not directed to the soul (3TICAEC) i. e. who does not work with a view to attain self-realization.

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48 ajjhattatattAlolo [padama imo jaNo mAimuho simutte tAruNNakAle taruNInuho / jarAgama puttamuho havaMha, ... na mohaluko'muho tu hoi // puvvaM purIsammi kiDivya hojA : tamo puNo bammahagAho / jaraggavo akamaNe jarAe / siA maNUso na puNo maNUso // saMpAviDaM appaNayaM vikAsa licchati devANi vi mANusataM / tameva kiM taM mailIkaroti ? saMsArapAvAsua! sopase kiM? // sayahi sAhiumsuo si paraM sahA''gacchi geSa kissi| tume'tthi ce kiMcaNa buddhitataM citehi tA sAsayamaMgalassa /

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pacara) saMvA . 93 This human being has a leaning towards his mother in his infancy, towards his young wife in his youth; towards his sons again in old age: but a fool as be is he has never any leaning towards self. This human being (in infancy) is rolling in filth like a hog, and afterwards (in youth] he is swayed by passions like an ass; and after then he resembles an old ox when overtaken by old age; but he never acts like a true man in his whole life." 95 . Even gods long for human birth in order, to obtain spiritual elevation, then why do * you defile the same ? O wanderer in the world-revolution (der)! why do you slumber? 96 You always remain eager to achieve worldly objects; but nothing will accompany you. If you have something of intelligence, think of the way of eternal welfare.

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50 ajjhattatattAloo [ paDhamaM 97 juNNA jarA kiM maraNaM mayaM kiM gayA hayA ki juvayA tayA kiM ? / kiM saMpayA nizcala - UsavA vA jaM mohapA suttamaNo sayA siM? // 98 maNobalaM iMdiyapADavaM ca satthaM sarIrarasa ca vijaya jA uttaccha kAu purisatyasiddhiM vuDDhattaNe kiMcaNa te na hohI // miyo vi raMko chuhachoNakucchI balI vi honAssmayajajjaro ca / bacce he puNa unao vi uvatthiya kammaNaduSivAge // 100 kammubbhabaM nADayame amatthi virAra abhaM saraassa vA''su / assiM pavaMce phuDanigguNatte bhave suhI mohavasaMvayo No //

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payaraNaM ] saMgodanA 97 Has old age lost its sting? Is death gone from this world? Are diseases impotent ? Is youth everlasting? Will prosperity t permanent? Why do you then remain in illusory sleep? 98 "? So long as mind is active, so long as senses can work and so long as the body is sound, try to realize the ideal of life. In old age you will not be able to do anything. 99 When Karma is ripe for painful consequences, even a king becomes a pauper with belly emaciated with hunger, even the strong decays with diseases and even the exalted is reduced to degradation. 100 The whole phenomenal world is a drama acted by Karma. It will vanish in a moment like a cloud in the autumn. So a wise man should not allow himself to be deluded by the phenomenal expansion apparently unsubstantial.

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ajhattatattAloo. [padama 101 duhANi bhoccA suyahaNi jattha. ___ sarIriNo jammaNamAghahaMti / daLUNa taM ThANayameva bhUyo pAvaMti mohaha mohalIlA ! // 102 suhAhilAseNa jalantakAma- iMgAlajAlAsu ni khivaMti / mohaMdhalattA * salahavva kiMtu . bAhA sabapphA phalao muti // . 103 esA maI ce visayANusaMgA ... samaM samAgacchiA kAmavittI / tameamannANaviambhiataM ajeNa vahivva vivaDdae hi // 104 parihiA jattha sarIrasattI . ahiDio jattha maipagAso / pavaDiA jattha surUva-kaMtI moheNa taM hammai vijameva ! //

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M ] EM. . 101 The embodied beings become extremely glad when they again look at the place from which they take birth, suffering immense misery. Oh! of what kind is the play ol passion? 102 Men like moths, through blindness of infatuation, cast, themselves in the blazing flames of the fire of passions, in order to achieve happiness, but consequently they have to shed hot tears. , 103 If you believe that passions will subside .. with the indulgence of sensual pleasures, then this belief of yours is the result of ignorance; * because, on the contrary, the passions are greatly excited by enjoyment as fire is more inflamed by pouring purified butter (Ghee ) in it. 104 By yielding to illusory attachment one destroys one's vitality (elixir Auid) which is the source of bodily strength and which develops intellectual powers and charming loveliness.

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ajhattatattAloo [paDhamaM dhoraM vi veramgasuhAraseNaM jAei cittaM mailaM punnaa''su-| .. viAraheussa uvAgamammi, ayaM hu aparA abalo haNe // 106 jahaMdiyAsA maNarUbasUo jujei te'tthesu tahA calaMti pADaMti gaI puNa mUDhamattaM hA! kairisaM esa parAsayata! // 107 . jayattaIsAsaNasattio vi maNobasIkAravalaM pahANaM / sacco para so na vikIrae jo vikArasAmaggisamIvago ghi // 108 jheyatthiro suddhavivegavoho __ pacaMDadhijjo visayA niatto / ajhappabhASAsaDhilo bhave ce kujA saro tassa visaMtulo kiM? //

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saMbohaNA 55 105 The temptations being near, the mind though purified with the nectar of renunciation, becomes at once defiled again. Indeed, the feeble soul degrades itself. 106 The senses proceed horselike to those regions (objects) to which the charioteer-mind leads them, and they cast down the ignorant soul in an abyss. Oh ! what a servitude is this? 107 The strength of curbing the mind is superior even to the ruling power of the three worlds. He is truly great who is not affected by seductive passions even in the : midst of immoral impellent forces.' 108 .. If one intent upon the ideal, endowed with unstained discrimination and indomitable courage, and averse to sensual pleasures, be absorbed in the contemplation of self, Cupid is powerless before that person..

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ajAcavacAlomo phirma paso'tvi sAro kasiNassa satka satyassa sanvehi samassareNa / sAhijamANa suvisArayehi appANasAhINayamAvahejA // . . 110 . . . sa eSa dhIro sa ca eva pIro . sa eva vijjaM sa ca eva sAha / jeNidiyANaM avariM 'sasattA vityAriA mANasanijjayeNa // . savvappANikivulabhAvahiayA mosAvihaNAyarA thUNattAsamuhA tahA aviliA sambaMbhaceravyayA / lohosArasamAvahA sa-thudhaA dosesu ahaMsaNA ujjU kabhavA''mayANa bhisaA vaMde ahaM sUrisA // 112 vaMde tattabuhA amollasamayAsejANumaNNA tahA tiNhApAsughaNAghaNA bhavataruppArohapasUvamA / AliddhA garuI khamaM adariA vihAyakAmAsayA veraggojnarapavyayA paliviappodAmamohaddamA //

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payaraNaM ] saMbohaNA 57 109 This is the essence of all scriptures, unanimously proclaimed by all the learned:.. Secure self-control. 110 He alone is courageous, he alone is vigorous, he alone is learned and he alone is a saint, who gets mastery over his senses by curbing his mind. 111. I salute to the good whose hearts are wet with compassion for all beings, whose acts are not stained by falsehood, who are averse to theft and deceit. who are fully chaste, who are able to check the torrents of greed, who are admirers of others'. virtues and indifferent to others' defects, who are straightforward and who are physicians to cure the disease in the form of perverse Samsara. 112 I bow down to them who know the truth, who are lying on the precious bed of equability, who are the showers of rain to the dust of avarice, who are an axe to the sprout of the tree of Samsara, who have embraced high forbearance, who are free from pride, who have dispelled sensual desires, who are a mountain to the fountain of disattachment and who have burnt the terrible tree of delusion.

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s ajJacatatAloo [ paTamaM 113 suhAkaMsI savvo payayaha tayatthaM tihuane kilesANukkerA bhavara aNuhonto tahavi so / tapavaM saMsAraM mujia visamaM dukkhamaiaM mahappA nissaMgIhavitha nia-appammi ramae // 114 puSNANaMdo'yamappA paramabalamao suddhaceyannarUvo savvubhA sippayAso tahavi pavisiuM kammuNA hA! jaDeNaM / nIo'ccataM milANi aha vimaladasaM neumeaM jaitthA punvRttaM ettha bhUyo sumaraha sudaDhaM kammadhArI sa moho // 115 kAuM satyaM hiayakamalaM catabajjhampasaMgaM sammArAme samuvavisaha'ttassa uddhAraNatthe / AloitthA ai ! sumahaNo! 'NAibaddhassa sammaM hojA sappAvarimavadayo mukkharAyo vi ko Nu? // 116 iccevaM gimehiNo vi samaNe sanbhAvaNAlaMbaNA ajjhaSpaM virayati cAsvariA sassAhaNArAhaNA / papaNeva paNa te vi bhavao mellijire bhIsaNA iccevaM paribhAvio padamao'jjhayovaeso maNA //

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patoi] . saMbohaNA 113 Alt beings of the three worlds long for happiness and they strive hard for it, still they suffer various kinds of miseries. It is for this reason that the wise, knowing this Samsara to be full of dreadful calamities, give up all illusory associations and absorb themselves into the realization of Self. 114 The soul is by nature full of bliss, pre-eminently powerful, pure consciousness, an illuminator of all the universe; but alas ! such a divine soul is completely defiled by stupefying Karinas; so, now you should try hard to invest it with its purity. Firinly remember, ignorance is the root cause of Karma. 115 Oh, wise persons, quiet your lotus-like heart extricating it from all phenomenal objects, and then encamping in the garden of peaceful quietude consult yourself for the elevation of Soul ensnared in the meshes of Karmas from times immemorial. What prince of fools even would bear antipathy towards his soul? 116 Thus even householders, endowed with good knowledge and conduct, paint the spiritual wisdom on their hearts, resorting to highly elevating thoughts; and thus, by such means even they become liberated from this formidable Samsara. Here in the beginning, is in this way explained the brief spiritual teaching.

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satyavisAraya-jaimAparija sirivijayadhammari-gurucaraNa-sIsa NAyavisAraya-NAyatitva muNiNAyavijaya-virahae ajjhattatattAloe saMbohaNANAmaM padamaM payaraNaM smttN| THMANDUTHUSAMITIHAAHUN

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'puvvasevA'

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ajhattatattAlomo . [maM jogAhiroho jai dukkaro No kiM dukraM tA bhuvaNattaye vi / jogassa bhUmIa samAgamatthaM daMsijae'yaM par3hamo uvAyo / bhattI guruNaM paramappaNo ya AyAgsuddhI caraNaM tavasma / nismeamadesavijiataM.. esA pakittijai 'pubvasevA' // piA ca mAA va kalAguru ca . . vuDhA puNo tANa kuDumbavagge / dhammapagAsapavaNA ca santA guruNa vaggo samudIrio'yaM // jo paNAmI viNayeNa tassa citte vi tassiM bahumANavittI / viNIabhAvo erao OM tassa , nAvaNNavAyassa niyohaNaM ca //

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pakai ] puSaseSA Nothing in the throe worlds is difficult, if the practice of Yoga be not so. Below is described the first means of achieving this task. The following constitute what is termed [by Haribhadra Acharya's Yoga-Bindu) Primary duty (Purva seva]:-worship of the elders and of God, purity of conduct, practice of religious austerities and absence of aversion to final Beatitude.. Parents, teachers, elders in the caste apa saints devoted to preaching conducive to spiri. tual good-these constitute the class of elders : (Guru-Varga). These elders should be saluted with modesty; feelings of respect for them should be cherished in heart; courteous behaviour should be adopted in their presence; and blasphemous talk if carried on regarding them, should not be listened to.

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ajJAtasAlojo pi pujattamammApiarANa ajaM omANakArI lAdhI buho vi / sabaija kiM dhammagurussa pAyA? .. abamUlo na hi ehae // mahoSagArA jagaghissuA te kAyavyamajjaM khalu siM upatthI / mohAulA te paridUmi te .. je dhammakammaM cariDaM mahanti / jadhA vuDDhassa savvA guruloMgasevA gilANasevA puNa attasevA / saMsAhaNaM jIvaNamaMgalassa sevApahANo hi mnnussdhmmo|| pabuddhatattA aNapakkhavAyA mahavvayA samguNagAravA ya / dhammassaruvassa ca dhAraNammi paDU gurU saMta-gahIra-dhIrA //

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payaraNaM ]. generar 65 5 Respect for parents is the first essential. A man though learned, is unwise if he disres pects them. What, can such a man propitiate. the religious preceptors? A tree which has not taken deep roots, is sure to remain stunted. 6 They [Parents] are well known benefactors [i. e. all are under a load of innumerable obligations rendered to them by their parents]. To serve them is the first duty. They are. ignorant, who having tormented them, wish to go on performing religious practices. 7 Service to the aged to the elders, to the diseased and to the distressed is the instrument of making life auspicious. Indeed, service is the essential duty of human life." 8 They are religious preceptors [Gurus] who know the essence of true Knowledge, who are impartial, who practise great vows [Mahavratas), who possess greatness by their sublime virtues, and who being tranquil, solemn and patient are clever in preaching the religious principles.

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ajjhattatAlomo . [ tahAvihA te guraSo bhavammi saMyaM paraM jo tariDaM jayanti / sarIriNo uddhariu parA vi, parokyArAya hi snnuttii|| ucchabarAgAiasambadoso samattatattappayANayoho / sa puNNasuddho bhayavaM parappo sAhijae 'deva' payAmiho / rAgeNa deseNa SayaM papuNNA taheva devo avi saMbhave the| ko tattha amhAsu ca tA viseso vivaMciuM sammaraNo'rihaMti // arAgabhAvo purisatyasako devassa tataM paramaM tameva / choNesu rAgAiasaNesuM puNNo paro samudeha joI // .

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geta] punyasevA Not only do such teachers try to cross the world-ocean, but also try to help others to cross it. Truly the good always work for the benefit of others. : 10 . The entirely pure Supreme Sonl who is free from all faults as attachment etc. and whose Knowledge is all-illumining is called God. If it is possible for God to be full of attachment and hatred, like us-the mortals, then there is no wifference between Him and .. us. The rise may properly distinguish this. 12 1. Freedom from passions is to be accomplished by efforts. This is the very characteristic of God. When impurities such as attachment etc. are totally wiped out, then only there arises the divine Light of Omniscience.

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Ta ajAsarAMcAlobho 13 jo bIarAyo paramesaro so' pirya pirya vA nahi tassa kiMci / rAgAisasAssvaraNANi tApa joge na suddho na ca savvadaMsI // 14 amhe sarAmA bhayavaM birAgo appamNuNo am sa savvavaI / so'tavijjo vayamappavijjA amhANamArajjhatamo sa tamhA // 15 guNANa se saMsaraNA sacitta [ bIaM sohanavINIbhavaNaM hi pUA / dosarsers cariarasa suddhi nimmANi kammavihI samaggA // 16 vilAsakajjaM vividaM vicheuM sabA suheNaM samayo milejA / saMpatthaNAya paramesarassa nevAsugAsosha ko pamAyo ! //

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PRO). general 13 He who is devoid of passions is God. He has no likes and dislikes. Attachment etc. conceal Reality. They are the veils to the Soul. How can one swayed by them, be called pure and omniscient ? 14 We are passionful, God is dispassionate. We know little, while He knows everything. We are of little power, while He is possessed of infinite power. He deserves, therefore, to be worshipped by us. . . 15 . To try to purify the mind by meditating His virtues, is really His worship. Indeed, the sole abject of all religious rites, is the purification of conduct by removing evils in it. 16 * Some-how we always continue to spare time for chatting with friends and for enjoying diverse pleasures; but alas ! we do not spare [even a short] time for the prayer of God.

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ajJAtavAsoo [bonaM adhubaIe phira batyavIe jassatyi cittaM sihiraM jo so / samaSiuM bhAgavaI vibhUI lahaha oAsamavassameva / loAvavAyegavaI nirAso sudAhiNataM ca kayaSNuvA / samvatya niMdApariSajaNaM ca . saMtattvo saMgayayAsira / urAlayA vvayavajaNaM va kayANNAparipAlaNaM ca / nAlassavassaM puNa amgaho ca joggesu kajjesu vivaMgajuttoM // sampattijoge NamirattaNaM ca . . deNNaM na dukkhe'java-madaSA ca / mahantamagge ca samArurukkhA biss abhib|

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predi] puvasevA 17 The man whose heart longs for the real exaltation of his soul, does surely manage to get time for the worship of God. Bel We 18 Abandonment of scandalous paths, readiness to share others' burdens, gratefulness, abstention from speaking ill of others, praise of the good, necessary speech proper to the occasion, .19 . Liberality, refraining from wrongly spend. ing money, keeping of one's promise, not being subjected to idleness, reasonable persistence in proper work, .. . .20 Politeness in prosperity, loftiness of mind even in poverty, straightforwardness, gontleness, desire to follow in the footsteps of the great, contentment, zealousness to do good to others,

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72 ajjhattatacAlo o 21 siddhaMtahANI na ya logabhIpa samvattha ocivavidhAyagataM / papayAro sayamhaNijo joggo sayAyAravihI suhIhi // [cAhiM kalAvamaM] 22 sajIvarNa kerisamArayaha sunoiaM jogapahAruruklU tamaMkiaM NeNa vicArayANaM [ phuDaM bhave mANasaMbhUmiApa // 23 to nirUSIa bahuppayAro jahassasati ucio sa kAuM / dehassa suddhI hiayujalasaM vivegao jattha karijamAne / 24 kiMcivvahAe aghi sambhavammi tatthA''yare va payallaNijjaM / anbhAsao so suaro havejjA kaTuM viNA kattha ca atyasiddhI /

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pamaraNa] puvyaseva 21 Adherence to one's principles in spite of the opposition of the people, and aptitude for always doing the right thing at the right moment-these, the good persons should understand, constitute the rules of good conduct. 22 52 From this,, it will be clear to the considerate ones to what moral height a man who wishes to tread the path of Yoga, must raise himself, 23 Austerities are of various kinds; a person should practise them according to his capacity. If the austerities are properly practised they 'purify the body and ennoble the mind. 24 Even though some pain may be caused by the religious austerities, yet a man should not view them with dislike. They become easy through practice. Can there be any success without endurance?

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ajjhasatasAloo bIaM apANalAhe ca sarIralAhe uvosi hojara suuponi| malA sarIrassa maNassa Avi... chesUNa jI vikasAgara / visuddhaappANasamIpavAsa oAsa-atyaM pabhaNaMti dhIrA / phasAyanAsaM ghisayANusaMga cArya viNA simA noksAso / - na patyaSo bhoaNamattadhammo dehassa saMgeja karijae / gutto aNAhAra-mahApayatyaM sasattio abbhasi tavo tA // duJcitaNA makamire na jattha jogA ca saMpAuNire na hANi / akkhANi No Nijharira puNAi kujjA tavaM taM suvicArajuttaM //

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: 25 Religious fast, which is very useful to soul and body, elevates life by dispelling physical and mental impurities. 26 According to the wise the word Upavasa (fasi) means dwelling near the pure Soul. It [Upavasa ), in reality, cannot be accomplished without the removal of passions and worldly pleasures. . , .. 27 * Eating is not the real nature of soul. It is due to its contact with the body. Therefore it is proper to practise austerities according to one's capacity, in order to attain that high state where the need of food etc. vanishes. : . 28 These austerities should be wisely performed, so that evil thoughts do not distract the mind and the resulting powers (of body, mind and speech) and senses are not impaired.

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ajjhattatattAloo [vInaM rogAiuppAiapAravasse kahUM maNusso sahae samAM / appANakallANanibaMdhaNaM tu tavaM na secchAi samAyare ! // 30 vayaMti saMtA, paDivajjae ca bhavarala dAvavva bhayaMkarataM / vicittarUvA putra kammasiTTI tA bhogakIDIbhaviDaM na juttaM / cAyaNa muttI na puNAi bhogA, . bhogAca rogA ca bhayaMti miti / bhogeNa mokkho upalabbhae ce. jogassa kiMko va bhave addto?| antassarIraM payaraMti kamma paccatthiNo'NaMtavalaNavAhA / annaM pavessaM jA posaNijjA nanaM pavessaM jaha sosaNijjA //

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paraNaM ] gearten 199 29 Man suffers all pains when he is subjected to diseases and the like; but he does not willingly practise religious austerities for the sake of spiritual welfare! 30 The wise declare and the truth is brought home to us that this phenomenal world is terrible like conflagration, and that the Karmic forces are excessively odd. Such being the case, it is not proper for a human being to be enjoying worldly pleasures like worms. 31 It is renunciation and not worldly enjoy. ment that leads one to Emancipation. Sensual enjoyments and diseases are close associates. What is the use of Yoga and who will remain transmigrating from one life to another in the world [Samsara] if it is possible to attain liberation by enjoying pleasures 32 Enemies infinitely powerful in the form of Karmic forces reside in this body. Food should be taken if they are to be nourished and avoided if they are to be [dried] destroyed.

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ajhasataMsAloo [ii - 33 sampAio ce taSa-AyareNaM kassa sammaM sahaNassahAvo / . hiAvaho hoi sahassahutaM . .. raho na hohI maraNakmanovi bhutI saI vA rasavajiA vA theSoNa-kucchI, miavatthuhiM paa| miTThAsaNANaM pi samattaovA upAliA sA vi tabassalavA // gaddhassa dUrIkaraNaM tako'tyi pataM rahassaM iha tassa sabaM / dhannA ramaMte'tya vivaMgadISa- ... ppomAsiappubhAideumAnA / kallANarUvo paramo'yavamgo bhavAhiNaMdA garihehare taM / anANasAmajamiNaM, na tattA suhassaravaM parijAgire te| .

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qui] art 33 If the lesson of endarance be learnt through the practice of ansterities it becomes useful in many ways, even the pangs of death are lessened thereby. : 34 Taking meals once a day, taking flavourless meak, eating less than necessary, taking temperate meals and the eating of very delicious food with indifference-these are also varieties of Tapas . .. 35 or Abating sensual desire is the very essence IS. Blessed are those who delight in it treading the paths of spiritual development illamined by the light of discrimination. 36 . .. :. Liberation, which is the stage of highest welfare, is censured by those who feel happiness in wat klly pleasures. But this is the climax of ignorance They do not know happiness in its real nature

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ajjhattatattAloo [IcaM . saMsArabhoge suhamabiijja ___maNNanti je luttaviveganettA / nisseasaM te jaNu NIravantA ... dayAparya nANimahAsavANaM / sussAubhuttI mahuraM ca pANaM . maNoNNavatthAharaNAidhANaM / io tao panaDavaM jahiDeM vayaMsagoDI sumuhImuhaM ca // iccAi sammamaNegarUvaM . saMsAravAse pagaDANubhUI / mokkhe kudo parisakheDayassa . lA pasAreMti jaNe kubohA / [jummaM] saMsAramonesu suI jameva paDijae taM khalu duslmvi| . cucchattaNAo, khaNabhaMguratA, mIsAliattA viaNolihiM c|

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garia 37 Those blinded by ignorance who beliere unparalleled bliss in worldly pleasures, disregard Absolation. Such are, indzed, pitiable from the point of view of the rise 38-39 Delicious food, sweet drinks, charming dress and urma nents, freedom of movements, parties of friends and company of beautiful womensuch and other kinds of happiness are apparently experienced in this world; but they are aboont in the Absolation Persons of perverted knowledge spiced such poisonous and palatable notions (as sweet-balls) among the Whatever happidess is conceived to exist in the enjoyment of workdly pleasures is nothing but misery, because it is valueless, transitory and mixed with various kinds of tocments.

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ajjhattatattAloo [bIaM kammappaNAsappabhavaM aNaMta ppagAsajuttaM suhamabiijja / bindU tiloIsuhamatthi jatya ... muttIa vamphejai ko suhI mo? // 42 evaM ca mokkhApaDikUlavittI siromaNI bajario uvaao| jassi thie nivvaLae paro vi uvAyarAsI iharA niratyo / icceva jogappudumAhigAri pavattaNaM sIsiamattha Isi / jahavva magge iha saMcarantA sammattiNo gaMThibhiAa honti / 44 vimalaM khalu tattadaMsaNaM iha 'sammatta'paeNa vuzca / avavaggapurappasaNaM na bhave muddamapAviassa gaM /

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pa] gariten A 41 Who will not long for the attainment of that unparalleled happiness accompanied by infinite [spiritual] light, which is the result of the destruction of all the Karmic forces and before which all the pleasures of the three worlds, are nothing? 42 So inclination towards Absolution is the chief means, in the presence of which other requisites, if absent, become available, while in the absence of which all other requisites of Yoga, are of no use. 43 Thus is shortly described the mode of conduct which a novice in the practice of Yoga, should follow. Those who observe it properly, are able to cut off the Karmic knots, and attain right belief ( sambandarzana). 44 The unsullied perception of The Truth is called Samyaktva [right faith]. This right faith is the passport for admission into the city of Liberation. Without this passport, no one is entitled to Liberation [Moksha].

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satyavisAraya-jaiNAyarija sirivijayadhammamUri-gurucaraNa-sIsa NAyavisAraya gAyatitva muNiNAyavijaya-virahae ajjhattatattAloe 'punnasevAgAvaM bIaM payaraNaM samacaM / IST

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tIaM pavaraNaM / aTThagajogo

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anjhattatattAloo mokkho sa dukkhANaNuviddhamevADa taM suhaM sAtayamatthi jattha / samaggakammakkhayalakkhaNo so na nivvuI kammalave ci sese // 2 sagAvavaggA vimeva saMti sagA hi pAo bhae, na molA / ' sage suhaM iMdiyajaM satAve mokhe saruvaM ahaM anaMtaM // 3 [ tIaM appA sakammA puNa cIakasmA saMsArio bhaNNa' tattha ajjo / dAvijaya niva mutta- siddha barahAisadde hi akammao a // 4 NuvvIa jogassa vahaM purANa joaNNu-saMtA aghavaggaddeu / ahaMgamaMo sa puNo pasiddho Apa tattha kahemahi //

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. parai) pastat . Final emancipation is that state where there is boundless and eternal bliss unalloyed with miseries. It is characterised by the destruction of all the Karmic forces. Final beati. tude cannot be attained so long as there is left even an iota of Karma. 2 Heaven and final beatitude are quite different states, because one is certainly to fall down from heaven, while there is no such lapse froin final beatitude. The happiness in heaven is derived from senses, and is alloyed with affliction, while that in final beatitude, being of the very nature of the Supreme Soul. is infinite as well as is unmixed with misery. .: 3 i Souls are of two kinds, namely, those subject to and those free froin the forces of Karma; the former are termed embodied beings (Fert), 'while the latter are designated Nivrita, Mukta, Siddha, Brahma etc.. . Ancient saints conversant with Yoga have chalked out to us the path of Yoga for the attainment of Absolution. It is treated under eight heads. A brief exposition of it will be attempted here.

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88 ajjhattatatAo jamaNiyamA''saNapANA yAmA pacAhiI a dhAraNayaM / jhANaM tahA samAhI ia ahaMgANi jogassa // 6 tatthA'hiMsA saccA' teabhAparigahA ya jamA NiyamA soaM toso tava - sajjhAyA tasa - paNihANaM // F gata juttisahA sarIra [ tIaM sarIriNo Neva abhinayApa / paro bhavo kassa hi saMbhavejA nAse sarIrassa sarIriNAsA ? // 8 evaM na etattaNaM pi juttaM sarIrassa sarIriNo a / evaM pi hiMsA uvabajaya No dehissa dehassa viNAsaNe vi //

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Tervi ) aTuMgajogo Self-restraint ( 7 ), observance of reli. gious and moral rites (FATA), different postures of the body ( AA), suspension and suppression of the breath (TOTTA), withdrawal of the senses from sensual objects ( THIETT ), concentration of the mind (Tu), contemplation (PTA) and profound meditation (AA )these are the eight stages of Yoga Non-injirry (HEAT), truthfulness (print), refraining from stealing ( VFTS ), celibacy (24 ), renouncement of all sorts of property ( 3 )-these constitute restraint (Yama); while purification (ETV),contentment(Frente), austerities (av), study of spiritual truth (nat), and contemplation of God (* informa) these form religious observances [.Niyama ). 7 It does not stand to reason to say that the body and the embodied soul are absolutely connected, because if we suppose tbe soul perishing with the body, the existence of the other world remains unaccounted for. 8 Neither can it be reasonably maintained that the soul and the body are absolutely separate, because then the soul would not feel distress by injuring the body and so there will be no Hinsa even if the body of a living being be destroyed.

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ajamastavAloo [tImaM mehAviSo tA paDieMti dehA minaM pi dehAvari kahaMci / jogA abhinnaMti sarIra-dhAe bhave vahA taM NigadaMti hiMsaM // A kIDayA A ya surAhirAyA savvatya jIvesu suhAsuhassa / piyApiyattaM paricitiUNa katyAvi hiMsAyaraNaM na kujjA // sIriyo pallaha-balahaM ca pANA suvaM tANa kae maNussA / sAmajalacchi pi parizcayaMti tA kivihaM dANamalaM vahassa ? // assa cittaMburuhassa khela _ himodageNaM pagilAvaNe vi| hiMsAvagAsaM paripajaraMti kahIkiIe puNa dehiNo kiM //

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perrui] . aTuMgajogo The wise persons therefore believe that the soul, though distinct froin the body, has come to be encased in it and that this relation brings about, somehow or other, an identity bet iveen them. Hence the pain caused by hurting the body or by the loss of body is called injury (Hinsa ). 10 All the creatures from Indra down to a worm like happiness and dislike pain. Taking this into consideration, a person should ever refrain from doing harm ( to others). One's own life (Prana) is the dearest thing to the embodied beings. For its sake alone, eren sovereignty is discarded. Can we then conceive of any charitable act to expiate the sin of killing? 12 Even injuring the lotus-like heart of another by the cold water of causing pain, is considered by wise persons to be a kind of Hinsa [ injury ). Much more it is a Hinsa if a life is blotted out from the surface of this world.

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. abalobo [bI va pApahesa mukhyAra pAvu.. . Aya vA pANivaho kyAha / . kiM jAae jIviNAsaheU hAlAhalaM jIviasaMpayAe! kvAmumo kaMTakamaMgatA : pANI bahe kedaha-duglio mu!| pANI haNaMtA'haba mamANA . appassa ra parivaDdavaMti / hiMsA parassA'suhabinta vi - parAvayAre puja dulcae ki? / vissaMgimitIilapakhaNaM jo _NAsI ahiMsaM sa muNI tattaM / dhammo ahiMsaM avalaMbamANo . hiMsAi AviSbhavae kaI gu? / na jAamANANi hi pANiAo ... jammeti pommANi bhAsaNAbho /

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Tacot] aTuMgajogo 13 The slaughter of beings, being itself the cause of sins, neither brings merit nor destroys sin. Can the deadly poison [ Halahala ) which destroys life, ever prolong it ? We are pained when even a thorn is pierced in a part of our body, how much then would a being which is being killed, be agonised ! Those who kill and torment others increase self enmity. .. 15 .. . : Even thinking ill of others is a Hinsa, then what to say of doing ill to others ? He who has understood Ahinsa to be universal brotherhood, has realized the truth. 16 Merit which accrues from non-injury can never accrue from injury. Lotuses which grow in water can never have fire as their source.

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ajAnatattAloo [tI parassa duklIkaraNaM kasAva vikArajogeNa kahaMti hiMsaM / parodhayArapavakkiAe bhave na hiMsA jaNaNe vahAe // asAvahANA vi thiI ahiMsA kabammi vAhippara NAma hiMsA / savvesu kajjesu ghioSaogo bhavaM suhesI jayaNApayaTTo // savappayArehi vayaM ahiMsaM ___sAmacchahINo cariu gihattho / thorANa aMgINa nirAgayANa | saMkappao hiMsamavAkarijA // sa hiMsago vuccA jo sarIrA ___ ahiMsago mANasao sahiMso / kAraNa hiMsAsayaNe vi suddho ghogacitto bhaNio ahiMso //

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TTO) aTuMgajogo 17 Causing pain to others through the influence of passions, is called Hinsa. In a benevolent good action there is no Hinsa, even if rain is caused. 18 Negligence frith respect to the observance of Ahinsa, is also a Hinsa. He who is desirous of his own good, should in every action be careful and devoted to the principle of Ahinsa. : 19 . Those householders who are unable to fully observe the vow of Ahinsa, should refrain from intentional injury (Hinsa ] to innocent creatures who are Trasa-mobile (moving beings, opposed to Sthavara-stationary-immobile). .. 20 Those who are mentally violent though non-violent physically, are violent; while those whose bent of mind is piously inclined, though violence is physically committed by them, are truly non-violent.

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ajjhattatattAloo 21 evaM ca jo dubbalamANasammi dhammo ahiMsA lahara paThThe / ao ahiMsA khalu vIra-dhammo [ tIaM bIro hu sampAlA vIra-dhammaM // 22 parammi sArIriasoriassa padaMsaNAo ahioyasAliM / saNNANacittassa samatthirattaM hiMsAI ukkiTThabalA ahiMsA || 23 hiMsApasUI paDihiMsagattaM vareNa verassa paraMparA ya / balaM ahiMsA khalu vari-cittaM NAmaMda, tosei, vasIkaraMda // 24 teo paro esa para sirImA iNaM paraM bhaggamidaM mahattaM / narinda-devinda - muNindamuMDha NamaMsiaM saccamahavvayaM jaM //

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prvi ) aTuMgajogo 21 Thus, it is established that those who are mentally weak, cannot practise the path of non-violence. Non-violence is the path for the brave, and only the brave can tread on that heroic path. 22 It is very difficult, say rather very heroic to show forgiveness or to keep equani. mity of mind towards the opponent than to exhibit physical proivess to him. The power of non-violence is really superior to that of violence. 23 . Counter violence is born from violence; from revenge follows a regular succession of hostility. The force of non--violence is such that before it even the heart of an enemy bows down and it makes him gratified and submissive. ::. .: 24 * This is the refulgent light, it is allsurpassing wealth, it is the best fortune and real greatness; namely the great vow of truthfulness adored by the humble heads of the lords of the human world, of heaven and of sages.

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ajJAtatattAlogo [vIyaM mosA udIrijA ammi matve mosAvarAhammi tahiM ca atve / kericchayaM antaramikkhaNijjaM . juttA hi kajjesu tulAsamA dhii|| dhaNajaNaM nAyapahANukUlA vaei ko ujamao askkN?| AraMbhao dhIriao u sajjhA . AvajamANA paDikUlajogA // savve vi dosA paDisaMti saMte jahatyavAe paviambhamANe / migAhirAe parikolamANe daMtAvalANaM hi kuo payAro? // 28 . . gaccheu lacchI, sayaNA arAI * bhavaMtu, pabvAyau kitti-vellI / ajeva ohAvau vA vi maccU chiveja dhIro aliaM tu jeva // .

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qurtoi] ... wgirsitat 25 A man should examine the difference between falsehood and the object for the attainment of which it is uttered. Intellect in action should work like a balance. 26 Who says that wealth cannot be obtained in trades justly and honourably conducted ? Of course a man should bear with patience the obstacles which beset his path in the beginning. 27 . 'When the principle of truth fully develops in man, all his faults vanish. Is it possible for elephants to roam where the lion sports ? .. 28 Wealth may be destroyed, relatives may become enemies, ill-fame may spread around and death may approach at this very moment, but a wise person should never tell a lie.

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d ajjhacatatAloo 29 kilisTara joa sarIradhArI sacaM pi taM vo migadeja bAyaM / puTTho bi jaMpeja kayAdi mammAvikkakasaM veranibaMdhaNaM mo 30 purNati te sakama- aMbupahi [ tIaM picchItalaM. sundarabhAgadheyA jesiM vicAraM vayaNaM tanuM ca mUsA - bisaM jo riae kabAi // 31 puluDo vi huAsaNeNaM saMdIbhave duvvayasA na loo / saccaM vayaM allivae muaM jaM taM caMdaNaM No rayamAvalI jo // 32 calA ca lacchI visadA ya bhogA satthegamaggA sayaNA samaggA / ao kimatthaM khaNajoviammi mulaM vapajjA pharalaM va indi ? //

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percoi ] aTuMgogo 29 A person should not speak even truth if it causes pain to another. Even when asked he should ever refrain from uttering harsh and stinging words which generate hostile feeling. 30 Those persons of- enviable fortune whose mind, speech and actions are not contaminated with the poison of falsehood, indeed purify the earth with the prints of their lotus--like feet. . 31 ...A tree even though burnt down by fire, puts forth new foliage, but the wound made by cruel words never heals. Neither sandal paste nor a necklace of jewels is able to give that pleasure which truthful speech gives. . . 32 For what purpose, should a man resort to falsehood, when the life is evanescent, the wealth is transitory, the objects of pleasure are vexatious and all the relatives are engrossed in seeking self-interest ?

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ajjhattatattAloo [tI / apacayaM nimmavae jaNe jaM ____ThANaM paNAmei duvAsaNANaM / . dosA bahuttA kamaso jaNeha na dhIrasAlI aliaM vaha // vayANi sesANi buhA ahiMsA sarammi pAlIsarisANi beti / saccassa bhaMge puNa pAlibhaMgA . aNaggalaM taM khalu viparvaja // dhaNaM haranteNa parassa diNNo , dAghI sadhammovavaNe saTeNa / na saM hi sattha-suhaM savei .. __ ruNNo amU tA aghahA vi bhaTTho / ' dAlida-dohamA-akitti-deha ccheAiaM thea-phalaM nieuM / sanAmaNijjaM na hu kiM pi the chuccha pi gejhaM na bale apucchaM / .

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med andet fo for 33 be patient one does not speak falsehood which creates distrust among people, which produces wicked desires in the mind and which gives rise to manifold sins one after another. 34 Wise persons believe all other vows to be embankments of the lake of non-injury. So swerving from the vow of truthfulness, is pulling down the bank and then the water ( of non--injury ) flor's unchecked. 35 A vile person who robs another of his wealth, burns the garden of his own religious merits by doing so. The stolen wealth does not allow a man to enjoy it with ease. That wretched person is thus deprived of happiness here as well as in the next world. 36 Seeing that poverty, bad luck, in amy and mutilation of body, etc. are the fruits of theft, a person should give up this habit; even a blade of grass should not be touched without permission.

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104 ajjhattatatAloo 37 ajAvi No diTTamiNaM suaM vA jaM coriAlasvaNao madhuslo / hosI ghaNaM saMciNiUNa sako bhogamma abhiSbhalasaM 38 jo coriA DAiNi laMpaDo so satthaM na hArIa paraM dihiM ya bijjaM va maI mere hohI kuhI penca pi oli anto // 39 mArijae jo lahae khaNaM so iko cca dukkhaM, harie dhaNe u / saptapottAgaNo sa jAva jIvaM ti hojA sara bea-hittho / 40 [ tIrtha nIAinIaM khalu takarataM attheavittI purisattha-sattaM / pasatyahatthassa ya sAhuvAo samaMta dukhAya parattha NAo //

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Predi] aTuMgajogo 37 Uptil now, we have neither seen por heard that a man has, by accumulating wealth by thett, been able to enjoy happiness without a lurking sense of fear. 35 Not only does the unfortunate man who is addicted to the witch in the form of the!t, lose peace of mind or health, but also steadiness strength, discrimination, modesty and good state in the next world. . . . 39 a man, who is murdered, suffers pain alone and that too for a moment, but wit! the. deprivation of wealth a man suffers duritie his whole life and along with his sons, grandsons and all the family. The habit of stealino therefore, should be given up. . 40 * The habit of stealing is indeed the meane: - thing; while non-stealing is the path of right action or the field of manliness. The man whose hands are unstained with sin, is praised, his difficulties, if any, are overcome and he obtains heaven after death.

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106 106 ajjhattatatsAloo ajhattatattAloo sIvaM jassi paIve salahaMti dosA ___ jahiM miaMke paritAsaMtI / jatthampunAhe guNamuttamUI taM thuvyara keNa na bamhoraM ! // sahassabhANummi jahiM tavante nassanti savvASaya-aMdhayArA / itRtvasaMpAyaNa-kappAkhe aNukla jAu tatva bAheM / sIhAsaNe baMdaha acchamANo surasarojA sui-bhatti-allo / te bamhaceravvayabaddhacittA mANaMsiNo bhUmitale jayaMti // kaleti maMtA vahae aMkittI saMnijjhamummatthai devayA ghi akUrasaMsAhiamaMgalammi pariSphurantammi dhammi bamhe //

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Who does not enlogize the vow of celibacy which barns down all faults, as a lamp does moths, which like the moon alleviates agonies and which like the ocean produces the jewels of virtue ? 42 Every moment one should be attentive in observing the row of celibacy which, like the sun shining with full lustre, destroys the entire darkness of calamities and which, like the wish-yielding tree, gives the desired objects. ... 43 Those high-minded persons intent upon observing the vow of celibacy, to whom Indra, the lord of the gods, humble with pure devotion, bows down, while taking his seat on the throne, are always victorious in the Earth. 3. When the vow of celibacy, which leads to life of highly auspicious state, shines forth, the sacred Mantras fructify, the fame spreads over the Earth and even the gods honour the chaste persons with their paesence.

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. 108 ajhacatattAloo [tI adhIna bhUri balamalTiknto ratappayAhaM vikasAkamAyo / muhe phyAkAvaM siranto ___dhIrassa baMbho suvicAralabho / na taM mujhaM puNyanisAyarasa paDuSpira pAgaDiGa phaashe| na taM rasaM diiphalANi Adi / mujhaM rasaM jaM viare baMbho / jo pANabhUtro cariassa, jo a.. heU parabdamhapayassa, amhA / / nireD mehA sariabva selA bamho mahAgAravabhANabhUoma ihaM pariTTA taiso pattha jamhA na ta mahilaa baMbhasIla / AvAya gatte ramaNinamaMta ghoraM va kiMvAgamuveja maggaM /

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para apane 15 Celibacy which gives immense strength to the bones, which derelops the corpuscles of blood and which imparts the glow of vigour to the face, is attained by the resolute only with good thoughts. 46 Neither ibe full moon nor the celestial fruits are able to give that pleasure and satisfaction which chastity bestows. The vow of chastity, which is the essence of character, which is the origin of unity with the Supreme Spirit and which is the source of intellectual lustre just as a mountain is that of a river, is the receptacle of high grandeur. 48 A man should not give up the path of celi. bacy which secures excellence in this world and beaven in the next, and resort to such a wicked path which is fascinating in the beginning but * bitter in the end 1.ke the fruit of Kimpaka.

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110 ajjhattatattAloo [tI tathavya dehammi na tAvaheU bhattivya heUna puNo samassa / na vitta-kAlAivayanvavakkhI. baMbho paraM jIvaNamumbhaneDaM // sAmacchasAlI gihamahiNo No je savvahA saMbhamavvayAya / te desao taM dhayamAyaraMjA. . sadAra-tuDA paramaraSajjA / isthi pa dhUbhaM bhaiNi va agmaM / ___ni kudiTThIa avizkhamANe / jhAUNa uggaM niakoha-tAvaM kujA kudihiM na paraMgaNAeM / dUre paratthIgamaNaM sapattI jogo vi merArahio na joggo / parassa pattIa susIlayAe suhAsamo daMpaha-jISaNassa /

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POP) aTuMgaDoyo 19 Celibacy, which does not pain the body like religious usterities, which does not subject it to exertion as devotion and which does not require the expenditure of time, money and the like, is a highly powerful life leading upward. 50 Those householders who cannot always and wholly observe the great row of celibacy, should observe it partially by being faithful to their wives and avoiding the contact of other women. . .. 51 One gets wrath and is paided to the quick, when another looks with an evil eye at one's wife, daughter, sister and mother. * Experiencing tbus, and thinking that others may also feel similarly, one should not entertain evil intention about others' wives. 52 When it is improper for one to passionately indalge in the company of one's own wife, what then to say about another's wife. The happiness in married life depends upon the moral parity of both the husband and wife.

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112 ajjhattatattAloo [tImaM. pijjaM sarIrassa samasthi rAza hae a rAimmi purassa hANI / rakkheja tamhA sarao sarassa . taM bamhasaMnAhadharaM karitA / savvassaNAso vaharaM ca caMDaM . baMdho a dehaMtabhayAula / parattha ghoratthalasaMthavo a prNgnnaasNgm-dupphlaaii| sAraMganettaM sirisavva komalaM peUttavANiM mahuavva ujjalaM / samUsasaMta'mbuagaMdhi-pacaNa pakhavesa-assaM mhiapupphavAsiNiM // paArisiM cArukalAkalAvaM ___ sunderapuNNaM pi prishcejaa| sAhAraNasthi ahavA parasthi NA vivegI visa-vallarivya / [jumga].

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paco) aTuMgajogo 173 53 Semen is the king of the body. When the king is killed, his city becomes a mass of ruin. Therefore the king should be saved from the arrows of Cupid by making him pot on the armour of Brahmacharya. . 54 Total destruction of property, deadli enmity, bondage, painful fear of the body being hanged and residence in the terrible hell in the next world-these are the penal fruits of coming in touch with another's wife. 55-56 A discreet man should give up thoughts of another's wife, of a miss or of a harlot, even though she may be fawp-eyed, tender like a Shirisha flower, of nectar-like speech and lovely 1ike a Madhooka flower; even if her face be frag. rant with the sweet odour of the fully developed lotus and splendid like the full moon, even if she showers forth flowers in the form of smiles, and even if she extremely beautiful be eminently accomplished in various arts, knowing her to be a poisonous creeper.

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ajhasatasAhoo maNamA tI pAyapauttI kAyaNauttI amiho vistaa| Ana sAhAraSajosiA tA suhAvahA honti nisevinaayo| vivegabhaTTho hake kusaMga __ saMgappasaMmA gnnitsNgii| tahAviho jeNa va sakkara ___ baMdhU gurU mohmhndhlkho| kuSTi pi jA''lomA lacchi-liccha . . __ saNiddhanaMtteSa daNinaM c| hojhiaM taM kuNaI saNehA'' DovaM na kaMkheja kayAvi vesaM. dehassa hANI daviNassa hANI guNANa hANI a jasassa hANI / evaM mahAhANigharaM muGa saM mudiTThI paDiamAe yo /

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sarapaM] baTuMbajogo S7 The company of harlots whose thoughts, speech and action do not correspond to one another, siektes wo happiness to the man (who seeks it]. A man attached to a harlot becomes engrossed in the company of wicked persons and thereby loses the faculty of discrimination to such an extent that he, being blinded by temptations, ceases to pay respect to elders and relatives. A man should never seek the company of a barlot who, though devoid of true love. art, outwardly shows great regard fot him and who out of greed for money looks upon even a leper with an eye of tender love as if be were the cod Cupid. By the company of harlots body, money, fame and virtues all are destroyed. Thus powing them to be an abode of great ruin, one should refrain from their contact.

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116 ajjhattatattAloo 61 rUvaM samAloia macae jaM saruvamadhyaMtarayaM taIaM / ciMteja caM theriao jaNo tA [ tIaM siA saraMdolia - mANasoM No // 62 paraMgaNA saMgahuAsaNammi samAduI pAuNire guNANi / ao paraM kiMci na nIbalapta ao paraM No ahamaM pibutaM // 63 AvedaaM pattha pumANa ebhaM jaM baMbhaceraM vilayAMjaNo vi / tappajjao taM arihera ghettuM paritthi appaNayaM niuM // 64 alANa-lAhaM ca sarIra-lAhaM balassa lAhaM ca guNAna lAI / vivitiUNaM sa-maNaM ca dhIrI kAUNa sIlA na kaleja jAu /

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* pacaraNaM] agajogo 61 If a man who runs mad with the handsome form, ponders cahnly over what its inward mature is, his mind would not be tossed to and fro by passions. 62 117 All virtues are sacriticed in the fire of the evil of seeking the company of a woman who is not one's own wife. This is the climax of mental feebleness. This is the meanest type of human character. 63 The vow of celibacy, which in the foregoing exposition is said to refer to men, will be found equally applicable to women themselves if they think over their own condition. 64 One, having considered spiritual and physical good, and the acquisition of strength and virtues, and thereby being firm-minded, should not swerve from the path of morality.

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ajjhattatattAloo [tIaM. sahAvasiddho supavittavitti AlaMbamANo akilesasako / baMbho sayA''NaMdamao bhisei ... dIvavva jIe, uba jaMtavAI // rakkhaMti je avakhuDiaM sasIlaM . tUhaM paraM accharasApuro ni / soNDIrasAlINa siromaNI te tavitti-tUrA gayaNe jadaMti // pariggahA mucchara mucchaNA ya kammappabaMdhatti viloiUNa / pariggahaM sabamavAkuNaMti __. vvAirUvaM muNao ghiraggA // gihatyavittI muNiA ya bhinnA pariggahI tA na muNI gihisva / parigahINaM ca muNittaNammi na kIsa gehINa bhave muNitaM ? //

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payaraNaM] aTuMgajogo . 119 The Yama of celibacy, which is natural, dependent upon mental purity, easily attainable and which is ever pleasing, shines like a light in life and is the best of austerities. 66 Those are the foremost of the powerful and their glory is extolled in heaven, who, even in the presence of a nymph [ a beautiful lady ), unbrokenly maintain the vow of celibacy, the best Teertha. 67 Because of covetousness illusory attach. : ment creeps on a being, and illusion forges the bonds of Karma. Seeing this the sages being disattached, renounce all money and other worldly objects. 68 Householdership and Yatihood are quite different states. One who possesses Parigrahamoney and the like, is not a monk, but a householder. If we call a man who is covering and accepting gifts, an ascetic, then why should a householder who also accepts gifts, be not called an ascetic ?

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ajjhattatattAloo [tImaM parimmaho nANucio gihissa jhuNijae teNa muNo paraMtu / dabocamoge mayaNappasatti pavesaNarasAvi na duvvayattaM // 70 lAhAsaraNAvi dhaNamAhammi milAae sAhucarittadhammo / saMsAraduvvAyanirohahe sAhussa sAhuM apariggahattaM / mihatyavamgo aparimgahatta pahaM balamgeumalaM na hoi / abo kuNejA sa parimgahassa pamANamAsappasarAvarohiM // parigahassA'kkhalie payAre taNhA uvellei amerayAe / evaM ca poo viSa sAyammi bhave Niujhe sriirdhaarii||

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porcoi ] aTuMgajogo 69 Possessing (limited) property is not improper for a householder, while an ascetic will deserve censure if he has property. If the desire for enjoyment of wealth finds place in the heart of a monk, then what guarantee is there that the desire for satisfying lust will not find place in his heart? 70 The acceptance of wealth though made with a good view, becomes the cause of the degradation of the character of Yatikood. Non-covetousness which is the means of subduing the pernicious whirlwind of worldly life, is essentially important for a monk. 71 Householders are not able to practise the vow of non-covetousness, therefore they should set a limit to their holding of property, so that the currents of ambition may be checked. . . . 72 We should bear in mind that greed obtains unlimited hold on the mind of a man if covetousness be uprestrained; and hence he is undone in the ocean of Samsara, just as a boat (overloaded] sinks down in the ocean.

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222 ajjhattatasAlobo [vI . parigmahA''sattivatImavantaM musaMti thegA visvaamidhaan| . aggI a Alukhai kAmarUvo tahA nirujjhaMti kasAba-vAhA / pAvassa velli asuhassa khANi . . . dosANa ammaM ca vayaMti AsaM / ... AsummiNo Asu carati tattha na jatya timmaMsu-suhaMsu-aMsU / lohaNNavo akamiattiloo utthaMghio tehi payallamANo / desA vi gehIa imaM jama je eSavihA saMti mihI vi ptraa| AraMbhabhArA bhavavacchamUlaM pariggaho kAraNamatthi tANaM / parimgahaM teNa agAravanto kujA avassaM niyayaSyamANaM //

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alumajoye 133 73 A man who abandons himself to greed, is robbed by thieves called worldly objects, is burnt by the fire of last and is besieged all around by the hunters in the form of passions. 74 Hope is called the creeper of sins, pit of misery and source of vices. The waves of hope dash violently in the place where neither the rays of the sun nor those of the moon are able to penetrate. 75 Those who have even partially practised the vow of non-covetousness, are able to check the tides of the ocean of greed which has pervaded the ihree worlds. Such persons though bouseholders deserve to be congratulated. 76 Activity (worldly undertakings involving sins-injury and others) is the root of the tree of worldly existence, and acceptance of property is the cause of this activity. A householder should therefore set a limit to the acqisition of property.

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124 ajjhattanattAloo [tI paNa ahiMsAi-yamA ahassa sattiM careu arihaMti sabve / esatthi dhammo khalu savvabhUo . . . . sAhAviImA puNa jIa-goI // jamA ahiMsApahuDI buhehi di- . . kkaalaaimnjaaiayaavivjiaa| te savvabhomA bhaNiA. mahavvayaM vitakabAhe paDivaSakhaciMtaNaM // hiMsAiNo saMti vitakasaMNayA pacceamee khalu sattavIsaI / koheNa loheNa ya mohao kiA . karAvaNAo aNumoaNA puNa // navatti meA miu-majjha-tivva bheattaNA hoMti jahuttasaMkhA / pacceamee miu-majjha-tivvabheehi bhujo tivihA bhavaMti // (juggaM)

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gercoi] 174 77 78 All should always observe these five Yamas according to their own capacity. The observance of these Yamas applies to all and forms the root principles of conduct in life. When these Yamas (Ahinsa and others) are not delimited by time and space, etc. they constitute the Great Vows (HETAT) which are to be observed in all places and at all times (FRA). When perverse ideas assail us, we should think of their opposites (and thus dispel them). 79-80 Hinsa and others are called Vitarkas. Each of them has twenty--seven varieties. They are either [1] committed by oneself, or [2] caused to be crmmitted by others, or [3] suffered with approval to be committed by others; again through (a) anger, [b] greed or [c) infatuation. We thus get nine varieties. Each of them is again three-fold, according as the sin is of mild, ordinary or impetuous nature. Thus we get twenty-seven varieties. Every one of these last again is further divided under three heads according as it is mild, ordinary or impetuous.

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126 ajjhatatattAloo 1 anaMtamaNNANamaNaMtadukkhaM vibhAvaNijANi phalANi tANaM / paNa ukkosayamAgayANaM phalaM jamANaM nigadati itthaM // 82 ajavyayattheriasAli-agge nisaggaverA vi havaMti saMtA / sacce va Agamie pahuM viNujameNAvi phalassa siddhI // 83 [ tImaM athe anAmavvayanizcalate bhave samatA rayaNANa siddhI / me thire vijamahodao A' pariggadde jammakaI taboho || 84 jogassa diTThI pavadaMti aTTha kameNa aMgehi saha'TThahiM tA / boho susaddhANasamannio a gods diTThI, paDhamittha mittA !

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payaraNaM] - aTuMgajogo 81 One should well reflect on this truth that unfathomable ignorance and unending misery are the results of them. What result is brought about by the Yamas when they are practised to perfection, will now be stated. 82 In the presence of one who firmly obser. ves the vow of Ahinsa, even creatures with natural Antipathy mgainst one another, are quieted down into being friendly. When the vow of truthfulness is determinately practised it fructifies actions without efforts. . When the vow of non--stealing remains unshaken, there is the acquisition of jewels from all quarters. When the vow of celibacy is firmly observed it gives highly excessive power, and the vow of non--covetousness fructifies into illumination of past births. . 84 The wise say that Yoga is practised in eight progressive stages (ie) which are respecti.vely correlated with the eight divisions of the Yoga. Drishti is a perception associated with right belief. The first of these Drishtis is called Mitra.

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128 ajyattatasAloo [tI misAmavaM dasagamasthi maMda kaNo tiNaggista ihovamANaM / nayodhayAre iha kheavittI na ghaTTaNaM desajuaM paratya || devAhideve kusalaM ca cittaM pavaMdaNaM saMsaraNaM ca tastra / jogassa bIaM iha ghaTTamANo. meNhei e suhabhAgadheo // saMsAravAsA virayA asaMgA . mahavvayAI paripAlamANA / AyaMsabhUA suhasANammi jahovi sevA puNNasAlI // 88 uviNNayA ettha bhavaNNavAo sAmanarUveNa abhiggahA vi / kalANa-ghANINa samAyaro a sadA parapasthaniyohaNe a||

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payaraNaM] - aTuMgajogo S5 In this. Drishti perception makes a tardy progress. Hence it is said to resemble a spark of the fire of grass. In this stage one does not get tired in rendering service to others; peither is rancorous to others. : 86. Afortunate one who has elevated himself to this position, indeed sows the seed of the YoRn consisting of the fond attachment to the Dispassionate One, salutation to and remembrance of Him.' . . . : 87 . And he, the meritorious one, duly serves those who have forsaken the association with worldly exislence, who are observing the Great Vows and who are ideals on the path of spiritaal good. While a man is in this Drishti, he naturally feels a disgust for the ocean--like Samsara. He ordinarily submits to progressive discipline and has deep respect for religious-auspicious precepts and full faith in listening to the essential principles of spiritual wisdom.

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ajhastattAlogo [vI evaM ca dihiM pudamaM pAtro kivAparo duksi-dasesu mado / ocipasaMpAlaNatapparo a... . nirUvio jogavisArapahi // duboha-dhamme jalavAhavAso . . dumvattaNadummi simo kudaaro| sassaMgaI jA pagaI heU saMpADaNaM tIa. ihaM havaMha // maMte 'parAkttaNa'NAmakAle ukkosao pAvai dihimeaM / uvAgae bhAvamalammi hAsaM, .. kuo malassukkarise vivego? // 92 'jahApayaTTe karaNe ThiImA . . AsannayaggaThimiassa aMte / tAtaM 'apuvvaM karaNaM' bhaNati jogaNNo samijArANAmI //

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parapaM] gogo 89 Those adepts in Yoga say that the goodminded one who has attained to this stage, syinpathises with the distressed and takes to right line of action... The acquisition of the association of the good, which is the shower of rain in removing the heat of misunderstanding and a sharp axe in cutting the tree of bad conduct, becomes helpful, in this stage, to spiritual elevation. 91 The fortunate one attains to this stage when the last paravarta time at the most remains, the internal impurity being lessened. If the internal impurity is dense, it is impossible for one to attain to right discrimination. 92 This Drishti of above-mentioned virtues is attained to in the last Yathapravrittikarana stage, by him who is nearing the cutting of thie Karmic knot. The wise say that he is metaphorically said to have reached the Apurvalarana stage, because it immediately follows the Yathapravritti Karana stage.

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252 ajhattatattAlomo (tIaM . jijAmA cohaha bhAsire 'guNa dvANANi,' bhAsijai tattha AimaM / pAraMbhadilui samuvAgae ima, sAmanao vaNiamAgarma puNo // . jamappahANA padumatthi mittA, sArA biijA niymphaannaa| soassa sambhAvaNao a tatva dehe virattI, na paraMga-moho / musasasiddhI sumaNattaNaM ca ekkaggayA iMdiyajaMtaNaM ca / aNassarUvaMmkhanajogayA ya evaM phalAI parikisiAI / . (jurNa) saMtosao uttimasokkhalAbho taveNa siddhI taNu-iMdiyANaM / sajjhAyao deyaya-dasaNaM ca utto samAhI paNidhANao a //

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payaraNaM ] aDuMga jogo 133 93 In the Jaina scriptures there are fourteen stages of development of the virtues [Gunasthana). He who has attained to this Drishti, is said to have reached the first stage of development. That the scriptures say that even all those who have not yet reached to this Drishti, are of the first stage [Gunasthana), is an ordinary or general description. 94-95-96 In the first Drishti stress is laid on observance of Yama, while in the second Drishti called Tara, observance of Niyama is imperative. Of the Niyamas [ zauca, santoSa, tapa, svAdhyAya and pat-form], proper practices of purity [bring on indifference for one's own body and disattachment towards other bodies; moreover, by the practices of purity, one acquires passi. vity, purity, concentration, control over senses and fitness for the introspection of his inner-self. And from contentment results the acquisition of excellent happiness; perfection of the body and the senses is acquired through religious austerities; repetition of sacred verses and Mantras leads to the blessed sight of the deity; and the meditation of God facilitates deep concentration [Samadhi].

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134 . ajJAsAmAro [to roja diTTIja va bomavani bokama bohamudAharati / guruvA patya suhAvarammi tasAyabohassa puNo samIhA // pII bahuttA iha jomatatta kahAsu, mattI amalA ya saMte / ajogamakammassa ya Akharo na __ siTThA pramANaM ti pratya sammaM // janyA''saNaM jogatiinaaMga diTThI balA sA bhaniA tiijA / dadaM ca kampikamarayAso . vamaM ihaM dasaNamAvianthi // bahU a tattassavaNAhilAso kheko na jogegavAyavA / asAhunavhA-taravajaNeNaM thiraM suhaM cAsaNametya atthi //

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aTuMmajoyo *** 97 In this Tara Drishti the wise say that the perception is like a spark of fire of cowding cake. Here is one interested in doing beneficent or religious works and desire for realization of truth is developed. 98 In this Drishti there is unmitigated fondness for hearing the subject of Yoga, pure devotiqz towards the good and no inclination towards bead actions. And in this Drishti one cherishes religious tolerance considering the wise and the good as authority. 99 . * The third standpoint is called Bala in which is secured a seat of posture (Asana ), the third stage of Yoga. Here the perception is as stendy as the light of a spark of wooden fire. 100 ... At this stage one feels an ardent desire for hearing the religious or spiritual truth; ficklerqindedness vanishes and so it does not obstract the path of Yoga; and on account of the absence of evil desires and of haste he attains to the fixed and comfortable seat.

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136 ajjhattatattAloo [ tIaM 101 samaM lahaMte iha aMtarAyA daMdAhighAo na ya saMbhave / avAya dUrIbhavaNeNa kicvaM siA samattaM paNidhANaputvaM // 102 jahA rasaNNassa juvassa kantA juttassa geassvaNAhilAlo / tahA iNaM diTTimuvAgayassa taptAvavohasavaNAhilAsAM // 103 tahi asaMte vihalaM suaM pi bIassa bAvo vivaM Usarammi / saMte tu tassi parasAhaNAI kamoghaghAyAyaM na dulahAI // 104 dippA juA pANayameNa jogu sthANeNa mukkA bhaNiA basthI / imAi tasarasavaNanyavittI dIvahAsaMnihadasaNAe //

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Fact] ahaMmaDogo 137 101 Owing to the acquisition of this posture all the obstacles are removed. There is no possibility of his being affected by heat and cold and the like; and the impediments being removed, all his rites are done carefully and with mature deliberation. 102 One who has attained to this state, takes as much delight in hearing the knowledge of reality as does a young man of refined taste with his beloved by his side, in hearing song. 103 In the absence of the,desire for hearing the knowledge of truth (T), the hearing of it, bears no fruit as do the seeds in a barren soil, while if the desire for hearing it, exists ardently, the other means for the destruction of Karmic forces, are not wanting. 104 The fourth standpoint is called Dipra which is characterized by cessation of breath [Pranayama ], and is free from the obstacles to Yoga. In this stage he hears the truth. The perception here resembles the light of a lamp.

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138 ajjhattatattAloo [vInaM jo sAsa-passAsagaIa roho taM jogao pANayamaM bhaNati / sa recago pUraga-kuMbhagA ya .. tatthA''imo bAhirasAsavittI...' tApUraNaM pUraga-nAmadheo tattheriaM kumbhagasaMNo a| egassahAvA nahi jogakArA tA erise jaMti pahe vike| 107 . bhASA puNo pANayamo u yama bhAvassa reA, taha pUraNa / aMtassahAvassa thirIkiIe, AvaMhoM yatthavameamaMga / 108 thIe bi puttA avi mittao ghi dhammo pio pattha niAsuo vi / khiveja sAsU avi dhammaheDaM pANaMtakaha vina taM cen|

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amajobo 139 105--106 Control over inhalation and exhalation of brath is called Pranayama. It consists of Rechaka, Puraka and Kumbhaka. Rechaka mcans exhalation, Puraka means inhalation and Kumbhaka means suspension. Those who Practise Yoga, do not necessarily follow the same method, therefore some follow this path. 107 * Breathing out passionate feelings with regard to externals is called Bhava-Rechaka, breathing in feelings with regard to internal nature is Bhava-Puraka and making steady in the mind the real truth is Bhava-Kumbhaka. This Bhava-Pranayaipa is the real part of Yoga 108 In this Drishty, Dharma is dearer to him oven than wife, friend and son. He becomes ready to sacrifice his life for the sake of Dharma and does not abandon it even at the risk of life.

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140 ajAtsatasAloo [sI evaM mavaktArajalaM cAttA tattassuhassAupaeNa puNe / bI parohappavaNaM karei mahAmaI saggurubhattisAlI // 110 imAsu diTThIsu caUsu ThAi micchattayaM gaThi-adAraNeNa / gaMThIa meo havae thirAe / na tA caukke iha sahayoho // avejasaMvejapayAhidheaM micchattadosaM pavayaMti paNNA / umgodae tattha vimUdacittA sajIvaNaM aiti ahogaIe / micchattadosassa parAjaeNa sNsaardukkhohnibNdhnnss| sassaMgao duggaiheubhUo kutakarAhU hapae palAo //

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paraNaM ] agajogo 28? 109 The wise one with due devotion to his preceptor, throws the salt waters in the form of the worldly life and feeds the seed of Yoga with the sweet waters of true knowledge. 110 In these four stages perversion [Mithyatva] persists because the knot of Karma is not loosened therein. It is however accomplished under Sthira aspect. So no inner perception is possible in these four aspects. 111 The term Avedya-samvedya-pada [the state in which what is comprehensible is not comprehended] means Mithyatva [falsity ]; and at its terrible rise, those stupefied by ignorance lead their lives to a lower stage. 112 Through the association of the good the falsehood which brings on the succession of misery in the worldly existence, being overcome, Rahu in the form of perverse reasoning or of doubt Kutarka] which leads to degradation, vanishes.

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142 ajayasatatsAloo so samaMbuSAhe paDikUlavAyA sambohapommammi himokvAyA / saddhANasallA sayaposagA ya haNei pANI sahi kutakA // sahAsu vAyappaDivAyajapyA . visArayANaM vidhihA havaMti / tattaMtasiddhI na lahijae tA ihatyi NAyaM tilapIlagassa // ege ahiSNU amuMga papatthaM jahANumAhi nirUpayati / tameSa abhe vidhuhA payatya / tayannamaveNa samatvayaMti // ce heuvAehi aIdiyatthA bhaveba sakA gaNu nidhi / tA eptiA te samayAu hojaa| viNicchiA vissavisAraelu /

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H ] * satirsitet 243 113 One destroys his own good by resorting to perverted reasoning (909) which is an unfavourable wind dispersing the clouds of tranquillity, which is like a fall of snow on the lotus in the form of good advice, which is like a thorn in a righteous belief and which serves to excite pride. 114 In the assembly of the learned people take place discussions and rejoinders of various kinds. Indeed they do not lead to the realization of truth or absolute conclusion. This is illustrated by the example of 'Tilapilaka' (an ox turning round in a mill). 115 it is almost seen in the assemblies of learned people is that the learned disputants on one side try to establish one syllogistic conclusion in one direction while their learned opponents prove the contrary supposition. .. . 116 If incontrovertibly logical proof had been possible as regards matters beyond the reach of senses, the learned men of the world could have arrived at a definite conclusion long before the time.

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amattatattAloo [tI 67 na bAyamaggA na ya takasatthA ___ payAsae ghI ayappayANaM / tattassa siddhIa paho jahatyo jogo, viNA taM na hu appasiddhI // na'bhAsamettA''gamasaMgahANaM na'nassa satthatthavalA jaeNaM / tattatthabohassa haveja siddhI AlaMbae sA samasAlisIlaM // na sahamee kalaho vidheo NANAvihANaM khalu dasaNANaM / vicAraNIaM paramatthata samaM hi pAsaMti samekkhiyo u // tasAvayohassa kara sajIa sohammi bhavvaM sA tappareNa / parAbhave dasaNamohaNassa saddihi-AdhibhavanaM bhavei /

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payaraNaM] agajogI 117 Neither by discussion nor by logical reasoning can inner intelligerne 'be enlightened ihwy those who have nat directed their efforts to the elevation of tuner (spiritual) life. The only way to know what is the truth is Yoga, without which it is quite impossible to achieve real welfare. 118 Wot only the study of scriptures nor victory over others on the strength of scrip. tural erudition, leads to realization of truth; but it depends' upon conduct characterized by mental tranquillity. 119 . It is not proper to dispute over the different technicalities of various systems of philosophy; but we should reflect upon the real truth in them. Indeed, the impartial ones look on all things impartially. 120 :: For the realization of truth one should always be alert to purify one's life. When the Darshana-Moba [i.e. the Kernia which overcasts Right Faith-Samyak Darshana] is overcomie, there arises true discrimination or unsullied perception (FRA).

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ajhattatattAloo [tImaM pattAri vihI purimA sirati mamgA''mimukkheNa vimuttijogN| michattavaMtA vi tayappabhAvA kallANajoggatimapumgalatyA // 122 saMto viNIo amiU nisanmA bhaho tahA caarucrittsaalii| . micchattavato vi vimuttipattaM sutte mo saMsimmiaco / 123 . sese 'parAvaTTaNaNAmakAle ukiTThabhAveNa bhavati add'e| sahidviNo NAma sikssa lohe ubiTTayAe Namo vilNbo| - 124 . bhAsIma sahiDivaukameaM thirAya kaMtA ya pahA praab| pacAhiI tatya bhave ghirAe pada pagAso raNapahAmo /

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godi] saat 289 121 When one pudgala-paravarta time at the most remains these four stages are acquired. Even though having Mithyatva, they are directed towards the goal, because their Mithyatva is lessened. Therefore they, being auspicious, lead to the path of Salvation. 122 One who is tranquil, modest, good--Datured and endowed with excellent conduct, even if possessed of Mithyatva, is commended in Shastras as Dharmika and is blieved to be fit for Liberation. . 123 * When half of the Pudgala-paravarta time at the most remains, an embodied being attains right. belief (P TA), that is to say those having right belief, reach Absolution within the said time. 124 .::The stages where true discrimination arises, are four, namely Sthira, Kanta, Prabha and Park. While under the aspect of Sthira there is Pratyahara i, e. a complete withdrawal of all senses from sensual objects. The perception in Sthira is clear like the lustre of a jewel

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ve ajjhattatattAloo 125 samAhiI jA karaNANa atthA cAhi sA privedyaa| sahihimeaM paDhamaM gayasla sahAvaboho bhamavajibho ma // 126 kammANa gaMThIa vimeajeNa . vivegasaMbhAsiramANasAcaM saMsArabeTTA paDibhAi bAla dhUlIgharakIlaNasaMniva // 127 Naruva-jaI paramatthatattaM, vegapio nUNa paro pavaMco / evaM ca bhogo bhavabhogibhogAss-. [ tIaM bhogassarUvo paDibhAra katha // 128 tabha a kaMtA bhava paveso tArApadAsaMnihaMsajAe / cittassa dese thirabaMdhaNaM jaM taM dhAraNaM ettha vayaMti saMtA

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paraNaM ] ahaMgajogo 125 Pratyahara, the fifth stage of Yoga which is acquired in this (fifth] Drishti, Drishti, means withdrawal of senses from all phenomenal objects. The inner perception [sukshma-bodha] which first arises under this aspect [Sthira). is clear [free from doubts]. 126 149 To those who are enlightened by discri mination through the destruction of Karmic knot, worldly activity appears like a sport of children erecting a structure of sand. .127 Under this aspect, [to those who are spiritually advanced] the natural state of Soul is known as the highest truth and everything else, phenomenal. Thus worldly enjoyments are felt as a dreadful expanse of the hood of the serpent in the form of Sansara. 128 Henceforth the enlightened soul passes on to the stage of Kanta where the perception. is like the lustre of a star. Dharana which is the characteristic of this stage, means fixing the mind steadily on an object.

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150 ajjhattatattAloo [tInaM 129 jogassa chaTuMgamihovagamma sasAhaNe eha bahuM vikaas| thirataNA annamuA na pattha . bhavAya bhogA na ya jggiass| tatteNa mAyaMbumavekkhamANo tammajjhao jAi jahA akhinno| . bhogA sarUveNa tahA viaMto ____ aNAulatteNa tao. payAi / 131 mImaMsaNA bhAbhA dIviAbhA - mohaMdhayArakkhavaNammi ettha / tattappagAse a mahujalatte , kuo payAro asamaMjasassa! // diTThI paha'kajjuhatulabohA sANekasArA rahiA rumaae| jhANobhavaM ettha pavaTTae saM samappahANaM savasaM grittuN|

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paparaNaM] aDhaMgajogo 129 Having attained, in this Drishti, the sixth stage of Yoga, the man goes further in his spiritual progress. And on account of the steadiness of mind, he ceases to rejoice in everything else. And worldly enjoyinents do not bind him who is inwardly awakened, to Sansara. 130 One who knows the truth about mirage, passes on untroubled through it. So one who understands the true nature of worldly happi. ness which is mirage-like, experiences it being disattached and advances on through it. , 131 Here is right and profound consideration (Mimansa) which is like a lamp for dispelling the darkness of ignorance; and with the high splendour of true knowledge, there is no room for irrational inclination. .. . 132 The seventh aspect is Prabha. The perception therein resembles the brilliance of the sun. Dhyana (meditation ) is its chief characteristic and it is devoid of disease. It confers the excellent bliss which is swayed by tranquillity and for this very reason is self-dependent.

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159 ajjhattatattAloo [tImaM savvaM bhaje annavasaM hi dukkhaM .. sabbaM bhave apparasaM ca suksa suhAsuhaM batthavama amuttaM tattovaladdhI a guNo ihatyi // ... . 134 jA dhAraNAe visammi pazcae gatANaya'ntakaraNassa taM myN| jhANaM, samAhI a tamevaM kittio . sarUvamettappaDibhAsalakSaNaM / 135 asaMgapitti raha sappavitti parya pahAe lahae mahaSNA / pasaMtavAhittamavIdameva dameva nAmaMtarao paratya // .

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paroi ] aTuMgajogo 2442 133 Dependence on others constitutes pain and self-dependence constitutes happiness. This is the real nature of happiness and pain. The quality called realization of Truth is manifested in this stage. 134 Dhyana is defined as the concentration of mind on the object of fixed attention. Intensified Dhyana is Samadhi. The concentration in Dhyana when connected with the function of Dhyana, is called Dhyana; and the same Dhyana' when freed from such a function, is named Samadhi. Samadhi is the pure flow of meditating the only fixed object, without any other function. The current of concentration in Samadhi flotvs uninterrupted like tho incessant flow of oil, while in Dhyana there is some break. (In fact Dhyana being of various kinds, Samadhi is also called Dhyana.] 1 135 The high--souled one advances under this aspect, to the state of disattachment ( pro) in which the current of spiritual reflections and spiritual performances proceeds in an excessively pure condition. This is the reason why this state is called Sat-Pravritti-Pada (Free ). It is Prashantavahitva designated by the Sankhyas, and it is also named in various ways by others.

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ajjhattatattAlobho 136 parA parA NAma samAhiniTThA -diTThI samA saMgavimukkabhAvA / sappIkayA ho ihaM pavittI boho samANo puNa caMdiAe // 137 [ tImaM mAsaja dihiM carimaM mahonao saddhammasaMnAsavaleNa kevalaM / laddhaM paraM jogamajogamaMtao pappAsaari lahara akasmao // 138 misAi ruvaM nigadIa mitI tArAi tAro a maNovikAso / balAi sassAiNakammasattI dippAra aMtakaraNassa dittI // 139 thirA thirAe puNa tattabhUmI kaMtAbha kaMto samabhAvabhAvo / jhAmapahAbhAsurayA pahAe samAddijogo a paro parAe //

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patharaNaM] .. aTuMgajogo 136 The eighth aspect called Fara is rooted in Samadhi. All attachment (AT&T) disappears here. One, advancing to this Drishti which is endowed with the perception like the moonlight, is identified with the soul. 137 One who has supremely advanced in this last Drishti, obtains absolute Knowledge (Kevalajnana) on the strength of Dharmasannyasa yoga. And in the end of life he attains final emancipation, having destroyed all the remaining (i. e. Aghati) Karmas through the last Yoga which is Ayoga (free from all activities--all inward and outward movements). . . 138-139 1. The state of Mitra is said to be friendship, that of Tara is mental development, that of Bala is the power of practice, that of Dipra is luminousness of mind, that of Sthira is firm ground of practice, that of Kanta is radiance of mental equanimity, that of prabha is the brilliance of meditation and that of Para is the achievement of Samadhi.

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ajjhattatattAloo [vImaM 140. taNagomayakaTThahabbabhu kaNadIvajutullamIriyaM / rayaNoDudiNesacaMda-bhA samameAsu kameNa dasaNaM // khegAidosA iha niggayA taha- .. __ IsAiA aTTha guNA siA kamA / cvevamaTuMgasameamaTThaga .. diTThINa vuttaM maNiaM jahAmaI //

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quoi ) baDhuMgajogo $419 140 (To recapitulate briefly ] The instructive light in the first four is successively like the sparks of the fire of grass, cowdung, fuel and lamp-light; and in the last four it is respectively like the light of jewel, star, the sun and the moon. While acting under these stages, the eight evils us languor, etc. disappear and eight eminent qualities as freedom from hatred, etc. are attained respectively. Thus are briefly expounded here the eight Drishtis along with the eight--fold Anges of Yoga, according to my intellectual capacity.

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cotthaM payaraNaM ksaay-jo|

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160 ajjhattatattAloo 1 appassarUvaM padamaM pavejjaM jogapavAsosuamANasehiM / sa eva jogassa hi atthi bhUmI AgAsacittovamamannadA u // 2 appANa- khitte karisijamANe jogeNa jastehi jahatva nibnaM / ayaMta- nizcA bhavae vibhUI ANaMda - viSNANa-balassarUvA // 3 [ cotthaM idaM payatthabbiapa samattaM . aMtabbhavaMtaM na pidhe siA to / te viNi jIvo a jaDo a asthi ceanamamhAssariaM jaDeNa // 4 pasiddhameaM ca jaDassa jogA appA kilesA saha saMsadei / dehA puhatteNa sarUvabohe ubaMra saMghAramasesa dukkhaM //

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percoil . Fer-vat 18? Those whose minds are eager for treading the path of Yoga, should first recognize the nature of the Soul; because Soul is the proper field for practising Yoga; otherwise the practice of Yoga would be tantamount to drawing a picture in the void." 2 The spiritual field, if constantly tilled with (the plough of} Yoga with proper efforts, yields the divine grandeur involving infinite knowledge, infinite bliss and infinite power. .: 3 This whole universe is included in the two categories which are not differentiated by anything else. They are animate and inanimate (jIva and aMjIva). Our soul is enshrouded by matter. : It is a well-known fact that soul is always subjected to various kinds of misery through union with matter. When the discriminating knowledge that the soul and the body are separate, arises, the soul is liberated from all miseries.

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1962 ajJatatatAo cotyaM mAlobamANA avi jamma-macca jarA''maovadavadukkhapuNNaM / saMsAramapyearamohadosA samuvvivaMte na sarIriNo no // buhehi vAhippara savvadukkha niANamapguNa-aNANamegaM / taM tambhavaM tanvilayA virAha tavehi umgehi vi neharA . bhavo kasAeMdiyapAravamsaM . ___ appassa mokkho puNa taMjaitaM / kohAraNo tattha kasAyasaMNA vattAri uttA bhavavacchamahA // jo veraheU paritAvabhUmI sama'ggalA duggaivattaNI a / uppajamANo paDhamaM saThANaM daheja annaM na va pAvagavva //

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paraNaM ] kasAya-jao 163 5 Though men see that this world [Sansara] is full of miseries such as death, old age, diseases and other calamities, they are disgusted with it on account of intense delusion. 6 i The wise say that ignorance of Self is the only source of all miseries. The pain arising from this ignorance is destroyed when this ignorance is destroyed, otherwise it is not destroyed even by severe austerities. 7 The subjugation of the soul by passions and senses, is its worldly existence [Sansara]; and the victory of the soul over them, is its liberation: Anger, etc. are denominated Kashayas, and are said to be rain nourishing the tree in the form of Sansara. 8 Anger is the source of enmity, cause of affliction, a bolt--like impediment to quietude and a way leading to degradation. When it arises, it like fire first burns its own abode; and it may or may not burn other objects

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164 ajhattatatsAloo [cotyaM mantussa tassovasama khamA samA khamA paraM sAhiumApamaMgalaM / jA saMyamArAmavisAlasAraNI kiliTThapAvaddivirbhaaNAsaNI // [jumma] koho kasAo miu-majha-tivyA''- .. IhiM payArehi pasiddharUvo / jArissarUvo sa udeha tAri rasANuviddhaM viDhavara kammaM / jogassa pajA paramA tiikvA tao parA apavalaMsa puTThI / jA taM viNA licchaha jogalacchiM halAhalA vaMchai jIvizaM so // akAraNaM va'NagakAraNaM vA jayA tayA kujhA nibalappA / evaM ca dosakamaNassa pattaM honto ama hoi kilesa-bhANaM /

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TATO) 'kasAya-jao Forbearance, which subdues anger, is essential for the attainment of spiritual good. This [for bearance) is a broad channel in the garden of self--restraint and it is a thunderbolt in rending asunder the hills of heinous crimes. 10 . Anger is well-known to all to be of various degrees, such as gentle, intermediate and violent. Proportional to the intensity of anger is the tenacity of Karma. 11 Forbearance is the highest path of Yoga, whereby spiritual power is developed. He who desires wealth of Yoga without it, is like one who desires (continuance of) life from drinking poison. . . 12 . . A weak--minded person gets angry now and then unnecessarily or even by a trifling cause. And thus he, being subjected to various faults, renders his life miserable.

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166 ajhanatattAloo ciotyaM maNo sarIra rahiraM ca jasma / jahA jahA nibbalayaM vayaMti / kuddhassahAve ahiIbhavante . . tahA tahA soccadasaM. sa ha / nisamma anassa dubhAsiANi . . nottehaA hoti mahANubhAvA / saMpAyaNijjo sahaNassahAvo saDhe saDhataM arihaM na kAuM // nodei rogo paradubbaehi . pavvAyae Neca siloga-pommA / ohIrae nAvi a kiMci davvaM kujhe ja No ciMtima mANabhaMga // samassahAvassa samAsaraNa kuddho sayaM jIhA mANasammi / cittarima se jAnA A'NutAvaM, samo hi kohajjalaNammi paaho|

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payaraNaM] kasAya-jo 167 13 The more one's mind, body and blood are weakened, the more the anger is excited and the more pitiable he becomes. 14 The generous--hearted are not susceptible to anger on hearing bad words from others. One should acquire the quality of forbearance. One should not stoop to revenge. Why should a wise man be angry? By ill words neither disease is engendered, nor is reputation sullied, nor is there the likelihood of the loss of wealth, nor is it also proper to be angry thinking himself insulted. . : . . 16 :. If we resort to the virtue of forbearance, the angry person feels himself ashamed; and afterwards in his mind arises * repentanco, because forbearance serves as the shower of water to the fire of anger.

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168 ajjhattatattAlomo [bola kohega oAsamuvei dherai vereNa dujjhANaparaMparA / / evaM khalate suhasAhaNammi ... Asaja rosAsayapArataMtaM / purAaNa peraha rUsamANaM mamANa kammaM, aha ciMtaNIaM / saMkujjhamANammi parAsie vA rUseja kammammi paoae bA? // kayASarAhe jai NAma kovo kammo Nu tA kiM na kayAvarAho? / I phuDIhora vidhAraNAe kammANubaMdho sylaavraahii.|| tellokavIrA paramesao vi upAivaM sAvarimAtaNaMte / -nIa diTThIa khamAvahAe amhANa tAhe na khamA khamA kiM? /

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PRVI ] kasAya-ayo 17 Anger breeds enmity. Eomity gives rise to a series of evil thoughts. Thus he who conducts himself on the path of the elevation of Self, deviates from the right path by being susceptible to anger. 18 On the other hand, it should be considered that our previous Karmic forces make a person angry. With whom should we be angry? With the angry person who is no master of himself or with the Karmic forces which make him so ? .. 19 If it is proper to direct anger towards the offender, then, has not the Karmic force committed the offence? With inquiry, all offences clearly appear to be the work of Karma. . .. 20 . Even the Lords--the lordly sages revered by the three worlds, the highest of the valiant heroes in all the worlds, extended mercy even towards those who were cruelly distressing them, then why should we not practise for. berance ?

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170 ajjhattatatvAlono [cotya 21 . pakaMpamANoDaba-rasanetta kiliha-passeakilinaAso / o samAloia kujjhamANo kAruNNapattaM jarabhinbhalavya // - 22 jarAure dubdhayaNaM kuNaMte . kovo jahA kIra No dayAe / tahA dayAe avaloaNijo kohajarA duvvayaNaM. kuNato. . 23 . pArevayatte aSaNapphate appA''gao pasa agegahuttaM / tayA'bhimANo galio kaha'ssa meM saMpaya duvyayaNaM na sajhaM? // samAusaMto samae sameNa dhipper3a paJcAusaNA puNAi / palovaNassopasamAya vAraM jogaM na uttejayAmadhaNAI /

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kasAya-jo 171 21 On seeing an excited person with lips shaking, eyes red and with face heated and full of perspiration, one should think him to be an object of pity as though he were attacked with fever. 22 . As anger is not excited out of mercy towards a feverish person uttering bad words, so a person speaking evil words, being under the influence of feverish anger, should be treated with pity.. . 23 . This person has many times taken birth in the vegetable kingdom and in that of pigeons (insects). Where had he lost his pride then that he does not now bear the bitter words? Pacification pacifies the reviler, who is on the contrary, more excited by imprecations. Water extinguishes the blazing fire and not fuel, etc. which only increase it.

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ajhacatattAloo ciotyaM dhaNaM jadaM thI parivajiA ya . caco samaggo sayaNANa bamgo / kamhA pakovAyaraNaM iANi tahAvi taM ce hayabhAgayA sA // tahAviho ko bhuvaNattae vi . . siA'higAro jahi kujhiuM nno?| mahANa savve jai kattha koho? na kammasagge iha koha-ThANaM // ye ihaM kettilavAsaraM. jaM kovANale paMjalaNaM vidheyaM / ce ehiatthe ucio Nu koho pArattiatthe pasamona tAhe? // jamA kuNejje NiyamA kuNeje ki kuNejje a tavaM kuNejje / paraMtu ce natthi samAvagAho savvaM vi gacchinti niratyayA te //

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Theoi] FR-a kasAya 102 03 25 When all-- wealth, wife and the whole family-are abandoned, why should wrath be resorted to ? However if it still persists, it is a great misfortune. . 26 Is there any such person in all the three worlds, with whom we are authorised to be angry? If all are ours, there is no scope for anger. Indeed, in this creation of Karma.it is not proper to subject oneself to anger:-there is no person whom we can consider as subject to our being angry. . 27 : How long are we to live in this world that we should allow the fire of anger to burn? If we can tolerate anger for the mundane purpose, should we not entertain forbearance for the good in the other world ? 28 You may practise vows, religious obser. vances, rituals and austerities, but if there is no mental quietude all these are in vain.

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174 ajjhasatattAloo ciotvaM 29 maNo sarIraM ghayaNaM ca jassa ogAhiraM vaMtisuhAsamuhe / dhanno kayattho sa mahANubhAvo jassa'ssa-pommaM khalu pecchaNijjaM // jameva kohaMdhadasAi kamma kIrei sajo vivarIaruvaM / tameva kohe parisAmamANe tavAvahaM hoja duhAvahaM ca // saMtajaNAe va vihoDaNe vA . samappavAhAbhirao u saMto / jhAeja me kiMcaNa nAsae ko saMzissarUvaM mama nizcalaM jaM // 32 . jayA jahattho payaDIhaveha meappAso taNu-ceaNANa / tayA na ucda-sarIramoho dhIro vikIre sruuy-mggo|

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pacaraNaM ] kasAya-jama 29 The high-souled man whose mind, speech. and body are plunged into the ocean of nectarlike tranquillity, is blessed and really successfull, and is one whose lotus--like face is worthy of being seen [reverently]. 30 175 The undesirable act which a man blinded by wrath, does in haste, tends, on the subsidence of anger, to bring shame and distress. 31 A sage who is engrossed in the torrent of mental equanimity, if calumniated or assailed, thinks thus:-" There is nothing of mine which is destroyed. My real nature which is Sat-chit pure and perfect Spirit, is indestructible or unchangeable." 32 When clear illumination reveals the difference between Soul and body, then a spiritual hero disattached from the body, is engrossed in his true nature and ceases to be swayed by passions.

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176 ajjhattatattAloo 33 kiA susAhA ya tavo susAho ANaM susAhaM niamA susAhA / dUsAimegaM sa ya koharoho sa sAhio sAhiameva samvaM // 34 [ cotthaM aM giitthehi vi jattha-tattha kuddhassahAvAyaraNaM na jutaM / savvattha savvesu vi ghosaNesA tassaMjame ujjamaNaM hiAya // 35 aNegasatthANi viloiANi pataM ca ajjhappagirArahassaM / tahAvi laddhA jara No tirakyA o tayA so hiapaNa mukto // 36 na jAva saMrambhai mANamAi kasAyadosappayarappayAro / kodo bhave tAva asakaroho na tAva saMpajara appasaMtI |

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To ] Fractant 177 33 Rites, austerities, knowledge and vow's are easy to practise, but only wrath is most difficult to be subdued. If it is subdued, everything else is already accomplished. 34 Even the householders should understand that it is not proper for them to be angry everywhere and anywhere. We Proclaim to all that to try to curb anger is beneficial. 2 : 35 . If a man has not succeeded in acquiring the virtue of forbearance even after pouring nerous religious works and mastering the secret of spiritual knowledge, he must be thick-headed. 36 As long as the progress of such evils as Egotism, etc. is not checked, anger cannot be subdued; nor is spiritual tranquillity acquired.

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178 mattatattAlomao [cotyaM mANeNa amhAna mahAvarAho ko haranteNa vivega-caknu / tahAvi saMgo parihIrapa No arissa eaarisdaarunnss!|| - 38 . vivega-sIra aha rakkhaNI nappasappa bhiDiaM siA tA / vijjAsuhArassimaNuNNarassI mANanbhaviddhasaNao'phurati / vimAraNAe paDibhAi samma. ThANaM na mANAyaraNassa kiMci / pacakyAmikkhijada eva NAma loammi ekA ahio biijo| nA'NanasAhAraNabuddhiattaM nA'NannasAhAraNasattiattaM / mA'pannasAhAraNasaMpayattaM saMgacchara gavirayA kahaM taa!|

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mAravaM] basAya-jace 37 Pridie las committed the heinous offence d robbimg us of our sight in the form of right understamallimg Notwithstanding we do not refrain from resorting to such a terrible enemy! 38 If the milk of discrimination is to be preserved, it should be preserved from the serpent in the form of arrogance. The cool mocow-light of learning shines forth when the clouds of prude are dispersed. : 39 It is wel derstood by thinking that mo object is worthy of being taken pride in. k is a matter of direct experience in this world that ewany man somewhere meets another who is more than a match for him. 40 We are not endowed with matchless intelligence power and prosperity. Why should ve the be vain ?

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ajhattatattAloo . [cora 41 ma phulanettehi sirI pasanA diNNo varo nAvi srssaa| mahattapuNNaM ca kayaM na kiMci maDappharo vipphurae thaadhi!| na dhIriaM vAna gahIriaMvA na sAsahitaM na paroSayAye / guNe kalAe na samunnayatraM mamomabAuladasA mahAvi! / kaveNa kAmappaDimo vi maJco kAlaMtare Amayao gilAi / raNo vi rorIbhavaNaM phuDaM va kotA'valevAyaraNammi aTTho? // .

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percor] kasAya-jao Oh! the vain gloriousness of human beings, though the goddess of wealth with her eyes blooming smiles not on them, the goddess of learning confers no boon on them and they themselves have not performed any great action! 42 Though there is neither patience, nor solemnity, nor endurance, nor benevolence, nor any other eminent quality or art. yet man entertains arrogance ! [ Really speaking, arrogance is censurable in every state--even in the state endowed with all of these and also all other excellences. It follows from real wisdom that the more grandeur increases, the more humility is maintained). ... . 43 A man even though equal in beauty to the god Cupid, becomes after a lapse of some time, emaciated with diseases; and it is quite evident that even a king may become a beggar. Thon, does what benefit accrue from the cherishing of pride?

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182 ajjhattatattAloo. [cotyaM sAmanavaggo khalu lakkhaNAI _amU a koDIsamamU a bhUvaM / mamU a cakkesamamU a devaM . am a devindamamU muNindaM // amU asavaNNumamU a vissa vissAhiNAhaM prmesibhaarN| sammattaNeNaM avaloae ce kuo tayA tattha myaavgaaso!|| .. . [jumma] . satve surindA bhasalaMti jANa __ payambue te parameTThiNo vi / chivaMti nAhaMkaraNaM maNA vi vapullayA tA kaha. saMgayA No? // maNeNa saMteNa niAhimANa caMTuM maNUso pariciMtae ce| amU tayA tassa jageDa viDa bhave paresiM puNa hAsabhUmI // 48 mahavvayambhoa-vihAvarIe __ tavamsuhAdIhirAhuNA ya / jo mANamaggeNa na saMcareha so dhana-puNNo surageakittI // .

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proi) kasAya-jao 44-45 There is no scope for arrogance, if a man of the middle class keeps properly in view a' millionaire, and a millionaire a multimillionaire, a multimillionaire a king, a king a paramount lord, a paramount lord a god, a god the Indra, the Indra the lord of Yogis, the lord of Yogis an omniscient one and an omniscient one the Lord of the whole universe-- the embodied Paramatma. 46 When the Lords of the world--the lordly sages, at whose lotus.- like feet, the gods--the Indras swarm like bees, are not at all touched by pride, is it then proper for us to be proud ? 47 If a man coniposedly views his arrogant conduct well, he would be ashamed for his proud conduct and also he would feel it to be an object of ridicule to others. 48 That man, who does not tread the path of pride which is like a night to the lotus in the form of Great Vows and which acts like Rahu to the moon of austerity, is blessed and his glory is extolled by gods.

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ajjhattatattAloo [cotyaM bhavassarUvaM pariciMtiUNa dhAreha tA maannbhuaNgsNg| vA'mayaM tassahayAriAe bhave para mohavisovabhogo / mAyA mayA jogalayA-duAso ... pANa'ggalA dUhavayA-niA / bajjeja te savvavahAralacchI ArkaSiNo apahityiNo vA // pae pae je avahaMti bhaM kiM pAsiA te suhiNo dhaNeNa! / banAyo kiM vavahAravittI ghepeja jaM kucchiadabhava / nAyappATo maNuo bhave ce siA suhI ujamao avassaM / duI varaM nAyapariklarUvaM nA'nAya-maggeNa paraM pahuttaM /

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paraNaM] kasAya - jabho 49 Therefore realizing the nature of this phenomenal world, keep off the pride-serpent. Its association brings on no good. On the contrary, it forces one to swallow the bitter poison of infatuation. 50 234 Hypocrisy is fire scorching the creeper of Yoga; it is an impediment to Knowledge; and it is the source of misfortune. It should be cast off by those who desire their spiritual elevation, and also even by those who long for progress in their worldly or social dealings. 51 Are those who are habituated to hypocrisy, ever seen to have become happy by wealth? Cannot a man lead a righteous life and maintain himself without resorting to hypocrisy ? Why should the evil way of fraudulence be resorted to ?. 52 If a man acts in conformity with justice. and honesty, he is sure [as a rule] to be happy in his dealings. Difficulties, while adhering to the path of virtue, are preferable to the acquisition of prosperity by resorting to unlawful and immoral means.

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9 attatAyega ba pe itiTmmavidhamaSAho vijJApicvaM 'ghaSi ahaM hi / -gharSa sajjAsamaMDamUtraM nicitasaMti puSa nAritvaM // bahUba iMmAgarameva lAI ludAsavA naM tuvaraMti kAuM / vicArilaDa kiMtu I. sumacaM jIvanacaM 4 mAyA-pavaM ciTThA ko rimsa supi nAvi a taM suheba / mAM puSo taM sayayopadhAI [ bo jammeda to kharaMparA va yA pasavastha bhUmi vahA asappAcavapatiSaMsu / na saMsarajA maNasamU mAyA''paraM dumbaimA

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kasAya-ao 53. Even a poor man should look upon himself to be rich if his righteous conduct is not slackened. Wealth earned in deceptive ways is indeed perilous and ends in distressful state, while it acquired by fair means, tends to peacefully live. 54 . Having seen the gain obtained through deception, the avaricious become eager to practise it. But they should fairly think of the ruin of career brought about by hypocrisy. 55. Wealth obtained through deceit, does not last long, and such wealth cannot be enjoyed with case; it also proves destructive to kinsmen and it gives rise to a series of miseries. 56 .: One should not resort to deception, the generator of disbelief, the axe in uprooting the line of trees in the form of reputation, the pricking thorn in the heart and a path leading to degradation.

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89 ajjhattatattAloo 57 jehiM suI ujjhara pArakeraM patAriUNaM nia-attha-lohA / pUsaMti hiMsAvisavallariM te dhammo kuo parisanIdayANaM ? // 58 [ cotthaM pivIliAI haluA sarIrI rakkhati jattehi, jare puNo je / khivaMti kaTThe parirvaciUNa na te dayAdhammavicArayantA // 59 patAraNA - vaTTaNamekado u devattave gajjaNamannado bha / ArisA va tavaMti kiMpi kAUNa dhuttA tilayaM NiDAle // 60 parvacaNArUvaya saMnivAe kiA -pao vikki amAvahei / suddhe maNe uvasyamAyasalle pahuppae bIayamaMkurAya //

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previ] FT4-7737 57 They who distress others by practising deception out of selfishness, nourish the poisonous creeper' in the form of injury. What do such merciless persons concern Dharma ? 58 Those who, though protect with efforts, small insects such as ants, etc. yet bring calamity to human beings by misleading deceptions, do not understand the principle of mercy. .. . 59 On the one hand, there is ardent prompt. ness in the use of. deception and on the other hand, clamorous uproar in the worship of God is heard. It is a great wonder that such.deceitful people are not at all ashamed to put on the sacred mark [free] on their * forehead. 60 . The milk in the form of the practice of religious rites, taken under the influence of delirium of deception, affects a change for worse. The seed sown in the mental field, when purified by the uprooting of deceit, tends to sprout forth.

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190 ajhattatattAlogo [cotyaM . saMsAra-siMdhussa vilaMghaNahU~ ajhappa-poe bahubhAgalamme / ce chiddaleso avi daMbharUvo siA na tApAragaI to tA // ___ 62 vaNe huAso kalaho sahite . . vAhI sarIra kamale himaM ca / jahA tahA saMtikarammi dhamma uvApavo hoara daMbhadoso // . paoaNaM kiM nu muNivyayANaM jaM tehi korejara' daMbhakaja / daMbhAvayAso na suhakiAe * annattha pAvassa ya posaNAe / egaMtao nANamaI risINaM na vA nimeho skhalu dhammasatthe / careja tA saJcasuhAhilAsI pahe amAyaM sai Ariyammi /

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payaraNaM] kasAya-jo .61 Even if there be a small hole called hypocrisy, in the spiritual ship, obtained only by pre-eminent merits, useful for the purpose of crossing the ocean of the phenomenal world, then, the crossing over to the opposite bank is impossible. Fraud is a danger to Dharma--the source of peace, as fire to the forest, quarrel to friendship, disease to body and frost to lotus. 63. Of what purpose is this hypocrisy to those who have vowed asceticism that they should practise it ? Indeed it does not get scope for its play in righteous practices, and in unrighteous ones it tends to nourish sins. 64 The great sages have laid down no rules absolutely mandatory and prohibitory. Hence one should not resort to deception; he should frankly tread a noble path.

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192 ajhatatattAloo ciotthaM maho! saeUNa bagappavitti jaNo pavaMcijaha paMvagehiM / paraMtu vaMkA avivega-aMdhA appaM patAreMti nipaMsaNA te // nissalayAe vayAlaNAo apAhire dhammia-gaMthakArA / evaM hu jogegavAppavesI evaM hu mokgbujamaNe vikAso // pADavaro mokkhapahammi ego saMpatthiANaM sumahAsayANaM / sa lohanAmA bhuvaNe pasiddho mohamsa raNNo paDhamo pahANo // eko hu loho bhavacakkamUlaM nilohayA cea ya mokkha-mamgo / eaM hi saMsAra-vimuttimagga didasaNa jogaviU kuNaMti //

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W ] Ar-12 193 65 Alas! the world is cheated by fraudulent persons resorting to crane-methods; but, as a matter of fact, those mean persons blinded by the darkness of illusion, deceive themselves. 66 The sacred scriptures have preached instructions for observing the vows with pure inotives purged of hypocrisy. It is the only way which secures one an adimission to the path of Yoga; and in this very manner the effort for absolution gets developed. 67 indeed, the most horrible of the robbers * against high-souled persons who are journeying on the path of salvation, is well-known in this : world, as greed. It is the chief minister of the king delusion ( 476 ). 68 Indeed, greed solely is the source of the phenomepal world; and its non-existence is the sole means in the attainment of freedom. Wise persons who are authority on Yoga, have thus ontlined the differentiation of the paths of the phenomenal and the non--phenomenal.

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ajhasatattAloo [cotthaM loho purogo ahadujjayANaM tassi jie kiM na jiaMtiloe ? | kodAraNAse avi sesabhUo moho karaJjijai lohaghAe // loho khu ciMtA-laiAsu kaMdo rakkho guNANaM kavalIkiAe / vigyo mahaMto. purisatthaphajje jiNe taM sattasamuha citto // ce sattio te purisAhimANo ce asthi loaggapayAhilAso / phArehi phAraM guruloha-pAra nIraMjaNatthaM tuha porisaM tA // sAgA vi pUreumasattao je sakucchi-kucchillamabhAgadheA / aMdoliantakaraNA mahattha lohA'hikaMteNa bhavaMti te vi! //

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payaraNaM ] kasAya-jao 69 195 Greed ranks first amongst the indomitables. When it is subdued, nothing remains to be subdued in all the three worlds. Delusion (moha) itself is destroyed when greed is overpowered, otherwise it remains even after the removal of anger, etc... 70 Greed is a bulbous root of the creepers in the form of anxieties. It is a demon devouring as a mouthful, good virtues. It is a great impediment to the achievement of success, or to the expanding of a manly effort for the poble motive. He whose heart is an ocean of vitality or spirit, subdues it. 71 Oh good one! if your pride is pious and legitimate, and if you desire to be foremost among the people, then, strive hard with all your might to batter down the ramparts of greed. 72 The hearts of those who are able to stuff their bellies even with vegetables, are also again moved with the breeze in the form of intense desire

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196 ajhattatattAloo [cotyaM sahei No lohakavaTTio ki? lohoddhao kiMna karei kammaM? / aNatyamammApiarANa yAvi kuNei lohacchuriA-hayakkho - 74 je dUmiuM nikaruNaM jaNe saM oandiUNaM niciNI kosaM / . kAUNa je dAruNasaMgarANi dAvIa miSphaM palayAvabhAsaM // lohaddiA te avi miccu-kAle hohI sahA''dAumalaM na ki pi / egAgiNo raMkamuhA payAyA sakammasA''suttiaghorapAyA // (juggaM) keNAvi saddhiM na gayA chamesA loheNa jUraMti viheva loA / sammaM vicArijai ce vivegA tosAu sukkhaM paDibhAi egA //

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payaraNaM ] kasAya -jao 73 What affliction does a greedy person not bear? What action does he not do? One, whose eyes are blinded by the knife of greed, does not scruple to launch even his parents into calamity. 74-75 197 The greedy ones who tormented the people mercilessly and filled their storehouses with wealth they seized, and those who fought in terrible battles and created the horrible scene of universal destruction; were not able to take anything with them at the time of death. They, who have bitterly degraded themselves by their own heinous deeds, were forced to go alone with their humiliated faces. 76 This earth has never accompanied anyone. People are uselessly distressed by greed. Contentment alone contributes to real happiness if we rightly reflect.

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ajjhacatattAloo ciotyaM . kae pyAse paure vi iTuM jaNo na saMzauNae tayANi / kilissae ki ta vicAraNIaM. taM pArakeraM na jamamhakeraM / bahuppayAsehi vi natyasiddhI .. ayattao kassaha kajasiddhI / evaM dhuvaM ciMtia kammasatti jhaMkheja nANiTThasamAgamammi // sakhasa na kAumujoamimA na vattA paraMtu lohotthavigappadhUmA / appANacittaM kasiNaM viheva - kaja gihatyehi vi handi ! kamhA? // kohassa rohassa samo samatyo / __ alaM ca maaukkmhNkie| mAyA''mayassosaDhamujjuA ya lohappahANappavaNo a toso //

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portoi ] - jhANa-sAmammI Even after tremendous exertions being made, the desired object is pot obtained and it brings on distress to the mind; but we should consider that what belongs to us, does not belong to others, or what does not belong to us, belongs to others. 78 Success in one's desired object is not attained by some even by various kinds of efforts and is obtained by some quite easily. So considering the inevitableness of the working of the Karmic forces, one should not be sorry, . if one has to face unwelcome occasions. : 79 . : From this, cessation of activities is not to be inferred; but why should honseholders however, blacken their minds to do purpose with the smoke of fanciful ideas raised by greed? . 80 Tranquillity of mind is able to remove anger; gentleness destroys pride; sincerity vanquishes deception; and contentment is potent enough to eradicate greed.

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200 ajjhattatattAlomo [botvaM kohAipAumbhavaNappasaMmA nivArae ciMtima pujvameva / mAe pasaMgeNa kasAyabhAve siA''su vAhitta-uvAyasevI / ... na lambhae jammaNabhiSpharaNNa peramtaderaM sivamantareNa / arNatamApullabalappaNAsaM : - akhaMDiA dIharasAhaNAo // . egatiaccatiadukkhanAso asambhavo nRNa bhavappavAse / tassAhaNaM savakilesajAla samUlanimmUlaNamegamataM // kohAI paripaMthiNo jaha jahA pAvija AphuNNayaM ujaccheja taddA tahA duilayaM cattaNa dukkhAvahaM / jo kohAiviArakAraNasamAoge calIhora No kano hoja vilasi o mahabalo so jogasaMgA''game? //

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gere] FEPT 202 81 Ope being attentive beforehand should contrive so as not to display anger and other passions. If they rise yet occasionally, care should be taken to curb them immediately by the means already described. .82 Without the manifestation of infinite power of one's soul through unobstructed lorg practices, it is impossible to reach the auspicious end of the horrible forest in the form of Sansara. 83 fult and permanent destruction of misery : is indeed impossible so long as there is rambling in the phenomenal world (Sansara). It is only accomplished by the uprooting of all infatuation ordelusion . 84 . One should exert oneself, discarding carelessness or mental feebleness, to take such steps as will make one more and more free from the foes--anger and others. He who possessed of sublime spirit, is not affected when confronted by passions, is sure to reach without delay the summit of the mountain of Yoga.

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Goooooooooooo satthavisAraya-jaiNAyariasirivijayadhammasUri-gurucaraNa-sIsa. POO0000000000000000oococoo00000000 nAyavisAraya-nAyatitthamuNinAyavijaya-viraie 20000000000000000000000000000000 ajjhattatattAloe kasAya-jao NAma cotthaM payasvaM samataM / DooooooOopseo

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paMcamaM payaraNaM jhaann-saamggii|

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204 ajjhattatattAloo [paMcama kasAyarohAya jidimataM jiIdiattAya maNassa suddhI / sammohaNatthaM samayA, amU mA'- . mamattabho taM puNa bhaavnnaahiN| bhImA bhavaMbhoNihiNo bhayaM ce tA dinANaM vijae apanA / sarissahassA'paripUraNI siMdhuvva jeNeva havaMti tippA / detaduktaM gaya-mINa-bhiMga pataMga-sAraMgakulaM pyaar| agammi ekkekahitImadosA, savyakkharamAssa kaheva tA kA? // acucchamucchappaNapazcalANi jeuM asattI jaga iMdiAdi / bhUmaMDalaMdolagasattiNo vi moyaMsiNo kiMNu balassa mol|

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3). * Bror-Elli ft. The subjuration of senses is conducive to the removal of passions. It (subjugation of sonsas) results from the purification of the mind, which, in turn, is brought on by tranqui. llity, taking its birth from the absence of egoism; and the absence of egoism, really springs from reflections or meditative practicos. 2 One should try to get mastery over ope's own senses, if one is afraid of this terrible ocean of worldly existence [Sansara ). The senses remain unsatisfied like the middle part of the Ocena which is not filled even by thousands of rivers. : 3 It is quite evident that herds of elephants, fish, beos, moths and deer, go to destruction through the fault of excessive attachment of each, to one sense only; then what to say of those who are under the influence of all senses ? of what value is the power of the powerful one who is able to shake the terrest. rial globe, if he cannot get mastery over bis seases capable of bringing intense delusion ?

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206 ajmattatattAloo [paMcama aMtavalombhAvaNaheumegaM s-iNdiaannaa'vrimaahiv| tayatthamantakaraNassa sohe AvAsae jattapareNa bhanyaM / maNappisallo sAraM mamaMto jagattayaM pakkhivara duhA're / arAyao nissaraNo maNUso, gabesaNijja kaha handi ! tANaM! // catUNa gehaM tavamAyarantA mokkhassa lAhAya mahAsae bi / khiveja cittaM cavalassahAvaM pacaMDavAyavva kahiM pi Asu // maNassa soheNa viNeva joga ____gharAgharArohaNamIhae jo / mUDho hasijjeha parahi desA haNAhilAsI eva paMgulo so /

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vereni] ma 207 Complete mastery over the senses is the sole cause of the awakening of inder vitality. So for its sake one should be assiduous in the purification of the mind. The demoniac mind, unconstrainedly wandering in this phenomenal world, throws the inhabitants of the three worlds in a pit of misery. Alas, this universe is without a ruler and protection ! Where should refuge of the world be looked to ? The unsteady mind, like a hurricane, all at once hurls down even great ascetics who practise austerities renouncing all mundane affairs for the attainment of absolute freedom. 8 A foolish man who without the purification of mind, wishes to ascend the hill of Yoga, is as ridiculous as a lame man who desires to travel on foot.

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208 ajjhattatattAloo rumbhaMti kammANi maNassa rohe ubbellire tassa pasAraNammi / asaMyamo saMyamaNaM ca tassa bhavassa mokkhassa ya asthi mUlaM // 10 ase savissambhamaNappavINo maNaparvago viNiaMtaNijo keNAvi jatteNa vikArapahi na anahA saMti-suhaM hi pappaM // 11 [ paMcamaM rassamUrkha sayalAgamANaM . egaM tamaMtakaraNassa suddhI / sAyappaccalamegamukhaM jhANaM tamaMtapyariDimUlaM // 12 padoviyA jogapahappagAle jogaMkurappombhavakAsavI a / maNassa suddhI paDhamaM vidheyA simasA jo samako payAsI //

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gordi] etaraft Po When the mind is controlled, the karmic forces are checked and when it is at large, the Karmic forces multiply. The cortrol of inind is the source of absolute freedom and its want is the source of bondage. 10 Even by whatever means possible, the monkey.- like mind habituated to rambling in the whole world, should be kept under complete control; otherwise, peace or happiness is not attainable . The parification of mind is the only essential principle of all scriptures. Contempla. : tica alope suffices for the umihilation of the * Karnic forces; and its sole source is in the .. complete parification of the mind. .: 12 :: The purification of mind, which is the boncou--light for the illumination of the path of Yoga and which is the land for the sprouting forth of the seeds of Yoga, must be first attained. Without it every effort is fruitless.

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210 ajhatatattAloo [ jahA ahA jillasae samattaM . tahA tahA dosa-malo jharera / tahA tahA pUsaha cittasuddhI vahA tahA baDDhA saMmao vi // .. 14 jayA maNassaMyamaNassa derA khaNaM pi sammANuhavo udaha / / suhaM tayA'loiamullasei vaNNijae ki Nu sayA samo taa?|| sammaMjaNaM pUriamadhi assA salloaNe mohtmpnnaalaa| abhU sarUvaM paramesarassa ' subammi saMpAsaha puNNamuttI / dUraM divaM, mokkhapayaM sudUraM ___ sammA maNassaMnihi tu sokkhaM / AsAiuM sakamiheva bhavaM, iheba mokkho smyaaryss|

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We'] manuft 28EUR 13 As the virtue of egnanimity progresses, faults or impurities are wiped out, purity of mind is nourished and delight is increased. 14 Indescribable, indeed, is the inner delight when even for a short time the mind is drawn iawards and repdered quiet! Then what to say of those who are always possessed of imer tranquillity ? 15 . The high--souled one, whose immer sight is fall of the collyrium of quietude, sour, by the removal of delusive ignorance, within himself the true nature of the Supreme Soul 16 . ..The celestial bliss is at a distance and that of absolate freedom is at a greater distance; bat it is possible to enjoy sublime happiness in the inner sphere (heart or mind) throngh quietude. In this very life there is absolute freedom to those who are possessed of supreme peace.

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212 asattatatsAloo [paMcama pejasa-pAsomaNa-maMdirammi samattarUvo hake jaIe / saMsAradAvANaladAhatAvo appANamakkhaMdA kiM tahamaM? // zahatAvA . appANamA paramo vimina .. ___ appeNa samma aNuhoi jAhe / tAhe payAseha samattaNaM se asakkalAhaM vivuhesarANaM / saMrakkhie mohamigesareNaM bhayaMkare dosa-varNAmma dAhI / samattarUvajalaNa'Jcio je dAhaM paraM taM pariniTThiatthA // nisaggavarA avi dehadhArI __ AloaNA jassa miho samaMti / viambhae te samayA-balaM taM tameva devassa parA vibhUI .

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pavaravaM] . sAga-sAmaggI 23 17 Is it possible for the conflagration in the form of this gross material world to approach the great soul, on whose mental field the Dectarious shower of equality pours dowo? 18 When the soul ( person ) fairly distingui. shes itself is quite separate from all earthly objects, there is awakened the sense of oquality which is inaccessible even to the lords of heavens. . 19 .. They are quite successful who have manifested the high flame of calm equality in the terribile will forest of passions, well preserved by the lion of delusion ( ). ::. That, beings thougho possessed of natural antipathy are quite pacified at the sight of the great is the charm of the force of equanimity. This is the supreme magnificence of the Supreme Soul.

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214 ajAttatattAlojo 21 anizcamAvAiabhAvaNAo mahesiNA bAraha bhaaviaao| vimAvaNA tANa mamattaraba tamappaNAse samayA pure // 22 deho na nico vihavo na nicco bhogA na nicA visayA na nidhA / viNassaro esa samo papaMco. na kiM pi asthA-bisao ihatyi // naresarA cakkadharA suresarA jogIsarA vA bhuvaNattaesarA / sabve vi maccussa uti gomaraM bhave ihaM ko saraNaM sarIriNo? // dukkhANi dukammavivAgakAle domanti uggANi taNUparassa / paDagae ko vina tassa tANe, mamgovadesA saraNaM tu samtA /

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pAla] sAra-sAlI 215 21 The light of equanimity flashes when the darkness of egoism or attachment is destroyed by means of contemplation of twelve mental reflections beginning with phenomenal evanescence, propounded by great sages. 22 Anitya-Bhavana:-Body, wealth, enjoyments and objects of senses are all liable to destruction. All the phenomenal world is transitory. There is nothing here reliable. . 23 Asharana-Bhavana:-When kings, paramount sovereigns, Indras, Jorldly Yogis and lords of the three worlds, are all inevitably doomed to destruction ( are within the reach of death), then whose protection could be resorted to by embodied beings? . At the time of the maturation of evil Karmic forces, terrible miseries befall embodi. ed beings. None is able to protect them. The goodthe sages are considered to be the refuge only on account of their showing a right path.

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216 ajjhattatattAlomo [paMcama 25 bhavaNNavo jamma-jarA'-pasANa pANIapuNNo sara-vADavo a| saMmoha-Apatta-vivatti-maccho kumo Nu sokya iha parisambi? // . egAgiNo saMti savA sarIrI iha'ttamANA bhava-bhIma-raNe / kAUNa pAvaM saparatyamego . kilissae peca gaI matANo / vilakmaNo bAhira-bissa-vissA saJcimmahANaMdamamo khu mayA / iNaM sarIraM phuDamannamappA ko Navae tA bhuSaNe aNanno ? // malA sarvato navahiM sapaSa derehi kAo asuhassa gehN| ko tassa mohA athirassa roAss layassa appANa-hi hnnejaa|

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pacot] jhANa-sAmaggI Rue 25 Sansara - Bhavana:- The ocean of worldly existence is full of the waters in the form of birth, old age and deaih, and has the submarine fire in the form of cupid, whirlpool in the form of ignorance, and fishes, alligators, etc. in the form of calamities. In such a world [Sansara ) how can we look for happiness ? 26 Ekatva-Bhavana:--The embodied souls come and go alone in this terrible forest of the phenomenal world. In this revolutionary world the embodied beings, having committed sins for themselves and others, go alone to the other world and alone experience distress [as the fruit of their evil actions), being without any shelter. 27 Anyatva Dhavana:.- The soul endowed with intelligence and eternal bliss is quite separate from all, outward phenomenon. When this body is evidently separate from the soul, what other thing is to be identified with this soul? . . . . 28 . . Ashuchi Bhavana:--This body, from which continually flows impurity through nine openings, is an abode of dirt. Who may be indifferent to one's spiritual good by being attached to the body which is ephemeral and an abode of diseasas?

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218 anmattatatAlomo [paMcama obAmaNo-pANi-sarIrakammA te bhAsavA kammaniyoagreNa / baMdhanti kammaM asuhA suhAo jogAu dehI amuhaM suhaM hi // 30 ahA jalaM gehA jANavataM chidehi, kammaM taha dehdhaarii| raMdhehi jogehi suhAsuhehi massi thie nittharaNaM na ho / 31 . cirohayaM jaM puSa bhAsavAna sa saMkro bukhada kossiphi| vihASaNA Asava-saMvarassa __maNo bhavodAsidaso bhave // kammalAo kankSa nijaratti duhA sakAmeara-meao sA / pAgo hi kammANa jahA phalANaM sayaM uvAyA avi nivvalei //

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og Toto] mANa-sAmammI 288 29 Asrava Bhavana:--Yoga is here the activities of the mind, speech and body; and it being the channel of the influx of Karmic forces is designated Asrava. Embodied souls assimilate Karmic forces good or bad, according to their good or bad Yoga. 30 . As a vessel with holes admits water, so the embodied soul attracts good or evil actions (Karmas) through the holes in the form of good or evil Yogas. As long as this Asrava [channel of Karma) prevails, nobody gets out of this phenomenal world ( Sansara ). 31 Samvara Bhavana:--The learned call the 'stopping of this Asrava-the channel of Karmic forces, Samvara. The reflections of Asrava and Samvara bring on indifferent attitude of mind to worldly affairs. 32 Nirjara Bhavana:- The destruction of Karmic forces is called Nirjara. It is secured in two ways: volitional or non--volitional, they (Karmic forces)reach maturity of their own accord like the fruits on the trees or by the employment of expedients.

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220 ajjhattatattAlomo [paMca Dogo samago jA-jIvapuNNo jahA tahA tapparikti / sA bhAvaNA logaviArarUvA movasIkAraphalappahANA / . dAmo sarIriNo uddhari duhAmo pavedo keritadhammamago / lomassa logucarasehi. jo neha kalANapatraM mahatvaM! bammo samA maddavamaja / somaM va sarva tava-saMbamA / nAmo tahA'kiMvaNayA ya bamho harucevamutto isahA suhAya / kamme kiliDe aAlIbhavante laddhe vi jogge nara-jammaNammi / ahanyakallANapahANukUlA

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qaroi ] zANa-sAmaggI 221 33 Loka - Bhavana:--Reflection on the world full of animate and inanimate objects (as it appears to be or it is ), is Loka--Bhavana. Such meditation is highly conducive to the subjugation of mind. 34 Dharma-- Bhavana:--The Supreme Sages have propounded the grand truth ( Dharma l for the extrication of embodied beings from : miseries, which the grand truth-Dharma ) leads to the real welfare. .: .'. 35 Dharma is said to be tenfold:--forbearance, tenderness, candour, purity, truth, austerity, restraint, renunciation, property lessness and celibacy. This is the excellent path leading to . happiness. . 36 - Bodhi-Bhavana:--This glorious human birth is secured when the severe Karmic forces are weakened. Even then it is very difficult to obtain the real power of discrimination (Bodhi-Ratna) which is the first instrument of the achievement of real welfare.

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222 ajyasatattAloo [paMcama emArisIhiM khalu bhAvaNAhiM suvAsiaMtakaraNo mumukkhU / mamattathUNAvaharijamANaM saMrakkhi sakA samma-lacchi / 38 samattamAlaMbia jhANamAvare sammaM viNA tatya kara viDaMbaNA / * sANaM samAyAi jahA jahunnaI ___ tahA taha'pyAvaraNaM piliyaa| zANa samateNa viNA na ho - sammaM na koAsaha jhANa-hINaM / paroparAvekSaNako amaNi saMpAvire ukarisaM dube vi| adhi dAruNapAbamAriyo paricittA suhajogalAhaNe / parama samuvAgayA parya sabalaM kamma-malaM maali|

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Parai) jhANa-sAmaggI 223 32 ... The aspirant after emancipation whose heart is well scented with these reflections, becomes strong enough to preserve the glory of equaninity from being seized by a plunderer in the form of egoisin. 38 Concentration is well secured by resorting to equanimity which being absent meditation cannot be well accomplished, on the contrary the under-taking of meditation proves causing degradation. The more the meditation progresses the more the Karmic forces enveloping the soul, are reinoved. . .. 39 Concentration is not attained without equanimity, and equanimity is not elevated with out concentration. Both being interdependent * one renders the other steady and vice versa. 40 The embodied souls, though they were encumbered with heinous, sins, attained, being turned to the path of auspicious yoga, to the highest state ( final beatitude ] by the washing off of all Karmic dirt.

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ooooooooooooo satyavisAraya-jaiNAyarijasirivijayadhammapari-gurucaraNa-sIsa nAyavisAraya-nAyatitvamuNinAyakjiya-viraie. 3000000000000000000000000000000000 ajjhattatattAloe mANa-sAmaggI NAma paMcamaM payaraNaM samataM / Jooooooooooooool

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kaI paparaNaM jhaann-siddhii|

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ajamattatanAloo [maM. gappassabarva khalu mokta-tattaM taM na'ppasuddhIma asiddhayAe / mappasa suddhI a kasAya-hANaM Najjeja tamhA tahimeva muttii|| suddho tabo apparassarUvo taM nANajogaM nigati santA / / sampavinAsAhaNasamabhUo aNaMtaraM nivvuha-kAraNaM so // nA kimA upadasaM gayANaM mAvassaI sA bbhaar-mge| guNAvahatyi ti paraMparAmo . milvANa-saMpAragayA amUnA / kimA pravekkhijA akkhalaMtI mambhAsiNo citta-visohaNatthaM / bAbAjogA u mahAnubhAvA samappAhe nirayA bhavaMti /

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payaraNaM] jhANa-siddhI 227 The real nature of Soul is itself Moksha [Absolution), which is impossible in the absence of spiritual purification, which, in its turn, consists of passionlessness. Therefore, Moksha * lies in passionlessness. . The meditative absorption in the nature of one's own Self is the pure and highest austerity (Tapa), It is called by the wise the Jnana-Yoga--the Yoga pertaining to knowledge. It is the only aim of all [religious activities, and it is the direct means of final beatitude. ... 3 The performance of the daily religious ceremonies, which is not necessary for those who have reached the higher plane, is benefi. icial to those who are engaged in the ordinary course of life. The Karma-Yoga is thus a sure, though indirect, means of Perfection. 4 . The careful performance of good actions (religious ceremonies] is necessary to a beginner for the sake of purifying his mind; but the high--souled ones, who have reached the plane of Yoga, enjoy the unshaken quietude in the spiritual plane.

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228 ajjhattatattAloo -. maNo thirobhAvamuvAgao bi raobalA jhatti calIhabera / utthaMgha taM puNa supayattA ambhAsao sAhaNajAgarUo // [ chaThTha kolesu lolaM khalu citamaM kajjaM paraM niggahaNaM ca tassa ! tibbo avakvija tattha jana tayatthamabhAsapareNa bhavvaM // samanbhaseuM suhakammajogaM samujjalaM jo samayaM pavano / tayA udAsINamaNodasassa levAvaho tassa bhave na kammo // 8 citraM samAsAia moapa No na vasppiaM pAvia jUrae jo / sa kiMkarIbhUahilI agAma AruDhajogo balu bIarAo //

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percoi } Atra-fert 229 5 The mind though steadily fixed, quickly loses its balance through the force of Rajas; but a wakeful student in the practice of Yoga, controls it by right efforts. Mind is the foremost of all fickle things. To control it, being the most difficult thing, requires a very keen effort. For this purpose one should be assiduous. The high-souled one, who after having properly practised the Karma-Yoga, develops the sublime sense of equality, is always in. different (to the world ) and so is not affected. by his actions. 8 The dispassionate one, who does neither take delight in the attainment of a cherished object nor does he feel sorrow on getting what is unpleasant, and who has enslaved all his senses, is said to have reached Yogihood.

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230 ajhasattAloo chiTuM nimbhIio nicalanAsiamga diTThI psnnaannnn-puNddriio| siliTTha-oho aNaphAsamANo rayA raehiM vigayappamAo // chihAvimukko nimabhUhaNe vi bhuttsNvegsronimggo| amasakAruNNanihI .bhavAmo paraMmuho dahu-pamoao a // evaMviho niDiakammajogo samAhiappA sirimaannjogaa| zANe parvasaM kuNae sughorkmmaaddviiddaahddhaannlmmiH|| (tIhiM visesayaM) kusIla-nArI-pasu-saMDhavaja ThANaM vivittaM upagammamaccha / NANAsaNANaM pithiraM suhaMca jameSa bhAseja tamAsapaja //

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razoi prANa-siddhI 222 4-10-11 The tranquil-minded sage who is free from fear, who has his eyes fixed on the tip of his nose, with his lotus-- like face full of joy, with his both lips closed and with his teeth not touched, who is devoid of inertness, who is quite indifferent to his body, who is merged in the lake of great Samvega ( spiritual wisdom or >> keen desire for spiritual emancipation), who is full of intensely sympathetic emotions, who is averse to the worldly enjoyments, who is an object of exquisite joy to the beholders, and who has completely practised the Karma--Yoga and bas exalted his soul by Jnina Yoga as well,-such a yogi enters the conflagration of contemplation burning the forest of terrible Karmic forces. . 12 A solitary place uofrequented by women. animals, impotent persons and men of low habits is necessary for proper meditation. That posture which he thinks to be steady and comfortable among the various postures, should be selected.

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majhattatattAlobo sANAya kAlo vimao na ko vi assi samAhIsamao sa sasto / pio nisaNNo sAo vijhAyA ... jhAeja jhAUNa niANukulaM / mANassa siddhI vadati viNNA . __ AvAsayattaM . dbbhaavnnaa| miti pamomaM karaNaM uvekara junjeja, taM jhANamukkyo / mapyANa-dihiM pavikAsiUNa dehissa sabyassa vi savva-loe / visuddhapemmA hima-cintaNaM jaM bhAsijae sA vihehi mittI // guNehi dhippanti samujalehi je ke vi loammi mahANubhAvA / guNasu tesiM bahumANabhAvo pamoabhAvo parivahaavyo /

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grapente ATA-PALI 233 13 There is no fixed time for concentration. That time is the best when mind is steadily calm. One may meditate, sitting, standing or lying down. That posture may be adopted, which is suitable for concentration. The wise admit the necessity of firm thoughts (Bhavanas) for facilitating Dhyana (meditation). Bhavanas are of four kinds:--friendship. joyful. ness, pity and impartiality. These feelings (Bhavanas) should be cultivated, because they strengthen contemplation... . : 15 :: To-cherish auspicious feelings for the Food of all the beings in the world that all beings may be happy and none may do sinful deeds, is called Maitri-- Bhavana, which is really zwakened by the elevation of the spiritual view. 16 The feelings of reverence for the virtues of whatever persons shining by the excellence of merits, is called the Pramoda--Bhavana.

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134 ajjhattatattAloo ciM. vINesu dAliha-uvaduesu lukkesu bhIesu kilesietu / vittI paDIAra-parAyaNA jA kAruNNabhAvo parikittibho sA. vittahi cittaM bhuvayaM bhavIhiM .. vicittkmmerimvittiyti| ... dahaNa majjhatthagaI uvikkhA, - buDhesu duhAyaraNaM kiMmatya ! / bhaveha jhANaM dhuvamA muhuttA . egaggasaMpaJcayalakSaNa tN| mANaM avAyaM ca vivAgatasaM saMThANamAload etya jogii| AlaMbiUNaM purisuttamANaM ANaM abAhaM pariciMtaNaM jN| vatthussaruvassa jahattharUvaM ANAbhihaM taM padaMti jhANaM / .

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Fred). ar-fersit 234 17 The desire to lessen the miseries of those who are helpless. poverty--stricken, diseased, frightened and distressed is called the Karuna Bhavana. . 18 The wise ones assume indifferent aititude looking at the strange world full of beings varied on accouat of their diversified actions instigated by strange Karmic forces. Of what ase is evil action against the wicked ?' . ..19 Dhyzina continues for one Muhurta (Forty. eight. minutes). It is defined as the continuous waruffled meditation. The Yogi in Dhyana contemplates Ajna, Apaya, Vipaka and Sansthana. ' . 20 Ajm.--Dhyana:--To contemplate truth in its true Detare by following the infalliable injunction of Sages of spiritual eminence is called the Ajda Dhyana.

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236 ajjhatatantAloo 21 ajjhappamaggeNa viNA bhavammi bhamIa appA'yamaNaMtakAlaM / rAgAido sekkasIbhavantA niriti nAvAyamahADavIo || 22 mohaMdhayAraMghala mANaseNa kayaM na kiM kiM kasaM mayAi ? | nare tiricche narayammi comgaM. dukkha na kiM kiM uvagammae jha? // 23 gahIra saMsAra duhaNave meM kAlo vuDaMtassa gao lamaggo / kassA'varAho avarassa pattha ? ayaM mAo mama bAlisassa ! // 24 bohiM pi saMpAuNiDaM maha va duTThA bhaNovAyasarIra-jogA / [gaM pajAlio sovari dhUmakeU ! patthAvarAhI avaro bhabe ko ? //

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bhAga-siddhI 21 Vipaka-Dhyana:---This soul is wandering from time immemorial in this world-revolution, as it did not resort to the spiritual path. Beings subject to passions such as attachment, hatred etc. cannot themselves get out. of the dense forest of distress... 2 . Ah! what variety of sins have I not committed-1. whose mind is over--darkened by infatuation? OK! what terrible miseries have I not undergone in the hell and in the animal and human lives? . .. 23 My whole time is totally wasted in being immerged in the deep ocean of the miseries of the world ( Sansara ). Whose fault is it? It is my own foolish self. 24 3. Though I obtained the knowledge of real. ity, I caused the fire (of misery ) to burn on my head through the evilness of the mind, sporch and body. Whom I can find fault with! Surely I and I alone !

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258 ajhattatattAlomo [. sAhINabhUe avi muttimamge mohA kamao meM svmpppaamo!| madekha mikvaM aha lakharakho mokkhe sataMte bibhamo thes| evaM hi rAgAibhadUsaNAhi jAyA avAyA pariciMtaNImA / jahiM uvAyA avi tappaNAse ___ jhANaM biijjaM tamavAyaNAma / udIrio kamma-phalaM vivAgo / suhAsuhatteNa ya so dumeo / dabvAijogAu a cittarUSo sarIriNo sA'NuhavaM sameha // mANadasaMpADagadambajogA muho, tayanno vivarImadabyA / khette nivAsA mugihAiammi suho, tayano patikUlakhette /

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Pri] Amor-feet 239 239 25 Though the path of absolution was at my disposal, yet I lowered my own soul through illusion ! Just as a man who has got a kingdom goes begging, so I wandered in this world, though absolution was within my reach! - 26 In this manner the Dhyana in which one meditates on the obstacles or difficulties arising from attachment and such other passions, and on the means to surmount them, is called Apaya Dhyana. 27 Vipaka [ Maturation] is the result of : Karma. It is of two kinds, good and bad. It is variously experienced by the embodied souls through its association with matter, space, : tinte, disposition of mind and existence. 28 The good Vipaka (maturation] of Karmic forces associated with matter ( Dravya ) is seen in having pleasant objects, and the bad Vipaka, in having unpleasant objects. The good Vipaka associated with space is in the residence in confortable houses etc., while the other Vipaka, in the residence in uncomfortable dwellings etc.

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240 ajjhatatattAloo sudevasantapaDimmi kAle yer, arai faaikAle / pasAya - tosAia - cittabhASe suho, tanno vivarIabhAve // 30 sudeva-macAraasambhavesu suho, tayano a parattha bebho / ivvAijogA isa cittarUvaM ciMteja kammassa phalaM tiijje || 31 appapparaTuM gayaNaM aNaMtA taM amuttaM sapalAdivAviM / majjhagmi loo taha uddha-majjhA'hobhAgao jo tijagassarUpo // 32 jhAbhaMti eassa ahattharuvaM [ aM jhANe tayabbhAsaparA basthe / maggANa saMpajjA suddhadhamma jhANe sasaMvejjanadiaM saM //

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Partai] a-feira . 34EUR The gooil Vipaka in connection with rime is seen in having the pleasures of spring etc., while the bad one is the reverse of it. The good Vipaka through mental emotions is the good feeling of the pleasure of mind, while the bad one is the reverse of it. 30 The good Vipaka through the births is in the lise as a happy god or a happy mad etc., while the bad one is the reverse of it. Thus are thought of the various results of the Karmic forces associated with Dravya and the others, in the third Dhyana damed Vipaka. The formless and endless ether is everywhere supported by its own self, in the middle of which is this region (Loka), whose three parts viz. the upper, the lower and the middle are styled the upper Loka, the lower Loka , and the middle Loka respectively. 32 The subtle nature of the above--said world is thought in the fourth kind of Dhyana. In such a spiritual Dhyana there is octained bappiness whicb is intuitional and beyond the domain of seases.

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thara mArAyacogo [ prANappahAveNa lahaMti peca mahiDDsiAli sidiya supumaa| puNo nijammaM uvagamma bAI jogassa mamme para pati / nisuTTakomA lubhamANa-lohA paloDamohA pahajoga-bohA / akAmalohA kayacintarohA bhavaMti te sAhibajapasobA / mANaM sukkatao te paramamuSagayA puNNapuNNojakatA puNNajoI samaggAvaraNakhaSaNao kevalaNyANati / dhammaM nIsesadukkhappasamaNapavaNaM puNNa-puSpaM visante puNNAU jaMti puNNA paramamayapayaM sacciArakarSa / assacchadApaNasamA bhavacakkabahiNo jo appasohaNaparosa havera sro| modAkulobhamai,mohakhaeNa nimmako IsakSaNa papaDIhavara shyo|

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PAT. jhANa-siddha 3 Through the power of Dhyana highly meritorious persons habituated to spiritual Dbyana, obtain heaven full of very great prosperity, in the next world. They are again born in a noble family and progress further on the path of Yoga. 34 Those high--soaled persons who are highly conversant with Yoga, progressing further on the path of Yoga, eradicate all passions unger, arrogance, greed, attachment and infatuatima, and getting complete mastery over their mind, achieve the full purity of soul. . 35 Those then attain the supreme ShuklaDhyina, and anxibilate wil the destructive Karmic forces and being perfectly pare, acquire Kevaka-nana--the climax of the elevation of knowledge. And then they preach to the world Dharma [the trath] .which shows the path of the subsidence of all miseries, and after phenomenal death those Perfect Souls attain the bighest status of Sat-Chit-Ananda. 36 . Beings. wandering in Sansara, are like a dirty mirror. Among them the soul which idea Tours to purify itself, having attained perfect purity, acquires the status of God. The soul, when enshared by illusion, wanders in Sansara, and when relieved from it. is God.

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ima satyavisAraya-jaiNAyaribasirivijayadhammasari-gurucaraNa-sIsa.. nAyavisAraya-nAyatitthamuNinAyavijaya-viraie Pooooooooooooooooooooooooooooooooo DOOOOOOOOOco ooooooooooccocco ajjhattatattAloe jhANa-siddhI NAma chahaM payaraNaM samattaM /

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sacamaM payaraNaM jogasseNI /

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246 ajjhattatattAloo [ saptamaM mANasavittiniro saMpaNNApaarehi bhevahiM / jogaM vadati viSNA jhANaviseso ihaM padamo // fararterat o o, maNassa vittIo / savvA jhijjati tayA kevalaNANaM payAsei // dehas ya vittIo 3 jayA niruddhA bhavaMti takkAlo / jogo bhijjara NevA' saMpaNNAyA sviddAraM // 4 ajhapaM bhAvaNA jhANaM samayA vittisaMkhabha / icevaM pi mahatpANo akkhAsI jogapaddharaM //

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cacaraNaM ] storcaoit 1-.2-.3 210 Restraining the functions of the mind is called Yoga by those well-versed in the Yoga philosophy. The Yoga is twofold:--Samprajnata & Asamprajnuta. The former is a particular kind of Dhyana. The Asamprajnata Samadhi is characterized by the destruction of the functions of the mind. When all the functions of the mind cease, the Knowledge of the Absolute--Kevala Jnana arises. That Yoga in which the functions of the body cease, is also not different from, the Asamprajnata Yoga, and is also the entrance of Absolution. Those who are adept in Yoga, have also laid down five kinds of kinds of Yoga:--Adhyatma [spiritual inclination], Bhavani [Reflection]. Dhyana [Meditation], Samata [Equanimity] and Vrittikshaya (Eradication of the functions of the mindl.

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28 prAttAttAlomA sarma icchA ya satyaM va samasthayAya ityaM pi jogassa bhaNIma meyaa| maDo subohassa pamAiNo vi ... jo dhammakammAyaraNAhilAso / visuddhasarassa sujANiNo ma pamAyavanassa ahassasati / jo dhammajogo kyaNANusArI sa satyajogo nigadiIya Igammi oge pahuyaM gayassa satyA'pasajmANumavegagammo / udeha jo appasamatyayAe sAmasthajogo paribhAsimo so / - siddhisaMgAraNaheumenA ___ savve vi satyA upalabmabohA / savvaSNumA to iharA havejA tA pAima'NANagao sajogo /

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payarapaM] jogasseNI 289 Ichhayoga, Shastrayoga and Samarthyayoga are also divisions of Yoga. The first of these is Ichhayoga where one though knowing well and already desirous of performing religious practices, is lazy. (The desire of advancing on the way to spiritual good is Ichhayoga ). 6 It is called Shastrayoga where the degree of right belief and that of right knowledge are higher than what it is in the Ichha yoga, and where laziness is destroyed and where the practice of religious ceremonies is in conformity with sacred scriptures according to one's capacity. . The wise persons call it Samarthya-yoga which, perceptible only to such intuitional perception as is unattianable even with scriptural knowledge, is achieved by his pre-eminent spiritual exercises by the great sage conversant with the practice of Yoga through scriptures. 8 All the special means for the achievement of. Perfection are not capable of cognition through scriptures. If it be so, Omniscience can be obtained by the studies of scriptures only, but it is otherwise. So this Samarthya yoga is connected with intuitional knowledge [ Pratibba-jnana)

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majhatananAlomo (sattama ta pAibha kevalaNA-bhASu. .. pundAvagAsaM mnodvaan| 'ribharA', 'tAraya' evamAi- ... mAmANitassi abrevti| saMnAsarUvo bhayamasthi jogo : sa dhamma-jogehi bhave dumeo / tenuba majo khavayavalitye selesimAyarasa dasa giyo / macyA samAsAhama jogamAja __ aNaMtayaM phora mappavitra / taNa mohAparaNaMtarASA khajo siaakevlmaamaalii| pado ajogo vimaNovayaMga vAvArarohA paripuSNayAe / mahodaSaNaM saha joameSa jogomavaMbhonihiroharumA / /

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jogaraleNI This The morning light precedes the rise of the sun in the morning, similarly Pratibha-Jnana (the intuitional divine knowledge)precedes the absolute Knowledge (Kevala jnana). Other Yogis even designate this knowledge as 'Ritainbhara* (holding to the truth) or 'Taraka' (spiritual clearness.) 10 This Yoga is also known as Sannyasa Yoga. It is of two kinds: Dharma -Sannyasa and Yoga-Sannyasa. The first of these is practised in the state of Kshapaka--Shreni (the eradicatii route), and the other, in the state of Shaileshi [rock--like firmness). 11 Having attained the first (i. e. Dharma.. Sapnyas) Yoga, the soul manifests its infinite power; and having destroyed all the destructive karmas (Moha, Jnana--Darshana-avarana and Antaraya) at once becomes divine soul endowed . with infinite Knowledge--Kevala- jnana--becomes the embodied god omniscient or omnipotent. . 12 : The second Yoga, i.e. Yoga--Sannyasa is not any meditation, but it is such a state or an effort where all the functions of mind, speech and body are stopped in every way. So it is A yoga on account of the stopping of all niovements inner or outer. It is also called Yoga, because it leads on to the state of Absolute Freedom. This Yogn is the shore of the ocean of worldly existence.

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252 ajjhattatattAloo [sattama jogA imA takkhaNao akammI santo sivaM pAvara mukadeho / . sesANi kammANi hi kevalammi laddhe, khaNe va viNAsae so|| hehatyiyaM lAuphalaM jalammi ummaM jahA gacchA levaNAse / uddhaM tahA gaccha sambakamma mevappaNAsA vimalo parapyA // ayaM sahAvo vi mabho buhANaM jaMjAi kammAvamamammi uddhaM / ummaM vayaMto avaciTThae so . saNa lomagAra parappA // to maho pahana mAravastAs bhAvAna ya'mge aNuvamahattA / aperagattAhi na vA tiricchi loassa agge zapio bhave to| .

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paraNaM] jogarI 13 253 This Yoga is acquired at the last moment of life by the Omniscient. By means of this Yoga being in a moment destitute of all Karmas the soul relieved from the body, attains absolute freedom. The Karmic forces, which remain at the time of the attainment of Omniscience, [Kevalajnana], are completely destroyed in a moment under this Yoga. 14 As the gourd which stands firm at the bottom of water, floats on the water when the dirt with which it is besmeared is cleared off, so the perfectly purified soul goes up when the plastering of moral impurity of all Karmic forces is destroyed. 15 It is the nature of the soul to go up when it is free from all Karmic forces. The ascending Supreme Soul at once reaches and abides in the topmost part of Loka. 16. Thus the superior spirit does not descend from this plain owing to the absence of heaviness or weight. It does not ascend higher for the want of auxiliary motion. It does not progress forward in an oblique direction without being assisted by initial velocity, consequently its proper abode is at the top of the phenomenal world.

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ajjhattatasAloo [sattama mahesarA te paramesarA te . saMyaMbhuNo te purimuttamA te / pimahA he parameTTiNo te tahAgayA te sugayA sivA ta / sa Isaro he suhabhAgadheA! me mANase hojausakappo! / mAm uSAo paramappalAhe mahattapuNNo parivahaavvo // AlaMbaNaM bhavA jArisamerisI bu. saMpajae pariNaI iaM saTavaNAyaM / AlaMbaNaM paramanimmalavIarAgo the gheNae naNu tayA kimavazvaNija ? //

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gercoi] jogassaNI 17 : These Perfect Souls are Maheshvaras, Parameshvaras, Svayainbhus, Purushottamas, l'itamahas, Parameshthis, Tathagatas, Sugatas aud Shivas. : 18 ( good lucky persons ! let this divine Lord be seated as a swan on your lotus-like heart; or let Him enlighten your heart like the sun. Keep this constantly before your mind that this is the essential means for the attainment of the Supreme Spirit. li is within the cognizance of all that : the soul takes within itself the form or .. impressions of the objects meditated upon. What desires remain ( unsatisfied when the dispassionate Supreme Spirit, perfectly unsulli. ed, is resorted to ? .

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ibha satthavisAraya-jaiNAyariasirivijayadhammasUri-gurucaraNa-sIma 1111 0000000000coccooooocc00000000000ooc. nAyavisAraya-nAyatitvamuNinAyavijaya-viraie ajjhattatattAloe jogasseNI NAma sattamaM payaraNaM samataM / nococoooooooooor.

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aTThamaM paparaNaM aMtima-sikkhA /

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158 manAtatattAlomo [bhAmaM maNaMtasattI balu esa ceago pavAuM taM jayae mhodo| savvaM payAsaha tahiM payAsie samvaM tamissaM apamAsie tahiM / .. mohappaNAseNa ca tappayAsaNaM mohappaNAso vi anana-ciMtaNA / ciMteja-ko haM bhava-saMgamo ako janaM kima kimiNaM suhAtura / samAvabohappabhavamma jamsa viAraNamsAbhasaNaM na bhnthi| AvANujAyassa pihajaNassa na tassa varamgamudera saaii|| na sAIvaramgavivajisane kalANa-magge havae pbesaa| evaM va hojA vihalo nijammo bigaraNaM teNa samabhasaMDa //

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payaraNaM] aMtima-sikkhA This spirit is the receptacle of limitless powers. Only the fortunate one endeavours to realize it. When this spirit shines, all the objects are illumined and when it does not, all the objects are enveloped in darkness. The soul shines when infatuation is totally destroyed. The destruction of infatuation results from the reflection of Truth (Tattvas). One should think of, who I am, why this worldly existence or wandering in Sanskra is, what happiness and misery are and what this phenomenal expansion is. True renunciation does not arise in an ordinary man who is a inere imitator and who is not accustomed to reflection, the cause of developing the knowledge of Truth. . And no one can enter the path of absolution without real renunciation. Thus human life would be wasted. So one should be devoted to maintaining good thoughts (Dhavanas. ]

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260 ajjhattatattAloo [mahamaM ekkassahAvA na hi sanbaloA vicittakammANugamA mamaMtA / mAussa-dhI-mattivicittayAe na maggamegaM arihaMti samvaM // samaggasAmaggaNukUlayA vi ___ savvANa dehINa na saMbhaveha / bhavaMti sanve arihA na tamhA sAmanao jogapahAhirohe / pujA jahAsatti tahAvi pUrNa kAyabvamappunnaImAvahataM / mamge payANe laNi pi ThANaM bir'aa yi ghaar'i baasi / pisassa dosA abaneumeva dhammassa satthANi nimoramANi / kujA ao kAraNabho jahatya kimAvihi nimmala-bhAvaNAe /

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get] ifra-festa 28? All people randering (in this world) by their varied Karmic forces, are of diversified natures. On account of the diversity in age, intellect and power, all persons do not deserve to act in one and the same way. It is impossible to conceive that all ombodied beings can command facility with regard to preparatory means. So all do not become equally fit to practise Yoga. Yet one should indeed strive to exalt one's soul'according to one's abilities. One, thaugh moving slowly on the right path, reaches the goal surely even after a long time. * Religious scriptures have been propounded for the sake of the removal of mental impurities. So keeping this object in view, one should perform the rituals with unsullied mind.

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2 ajjhattatattAloo dhammassa tattaM hi ayassa suddhI tayatthamevastthi a kammakaMDe visohaNaM hoi maNarUna jA tA kiA vahI pAvara satthayattaM // 10 [ aTTamaM nANApayArA avi kammajogA sArheti suddhiM jA : mANasassa / satre vi NeA uba ogiNo te tambheamesA kalaho na to // 11 jANAfvahA kammaviho paNIA A am mANasaM - sohaNAya / egassa sajjhassa hi sAhaNAraM bahUNi, kA tattha biroha-vattA ! // 12 vimohavAyAvaraNA''ulammi vIluM asante bhava-cakkavAle / kahijae kamma- baleNa savvaM sudulahasaM puNa appa - seaM //

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pyroi ] far-fetET 383 9 Indeed, Dharma is said to be the purity of mind, for the sake of which alone religious rites are meant to be performed. The fruitfulness of actions is in proportion to the purification of mind. 10 . Religious rites and ceremonies, even though of different kinds, should be considered to be useful if they are directed towards the purification of mind. It is not meet to dispute with regard to their diversity. All religious rites and ceremonies have been propounded for the purification of mind. Aed as there are various means for one and the same end, their diversity is not objectionable. 12 . In the phenomenal world, which is every. where full of illusive and disturbing atmosphere, everything can be attained by activity; but the spiritual good, the most difficult of attainment, requires very great efforts.

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ajjhattatattAloo [aTumaM dehassa rogA''hi-uvAhi-tAvA viNAsiNo anja suve va assaH / / kara adhammAyaraNaM care ko? jaM peca pADera kilesa-kUve // .. ubbiggamaMtakaraNaM jaI saMsAradAvANala-saMkilesA / bhamU bhava jAgario sutiNhaM . . kasAya-mAga nia-rakkhaNammi // maNassa jeA hi jagassa jeA. savvA ramA tazcalaNe lur3hati / na duggaI nAvi a duhavanaM annattha handindiyadAsabhASA // dhammo ahiMsA-tava-saMjamatti taM saMvamANaM aNapAva-chAheM / pA-vIdao AariDaM harI vi pavaMdire pA-vaDajeNa santaM // .

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predi] aMtima-sikkhA 13 For the sake of this boily which is to be destroyed to--day or tomorrow owing to the distress of various kinds of diseases, agonies and disturbances, who would commit uprighteous actions which hurld down the doer into the obyse of misery in the next world. 14 He who is feally disgusted with the torments of the conflagration of Sansara, should be wakeful with all his might to protect himself from the blows of passions. . .. 15 . He who is the conqueror of his mind is the conqueror of the world. The riches of the world roll at his feet. The servitude to senses is the only way to degradation or misfortune. . . . . . 16 The nature of Dharma lies in non-injury, austerity and restraint. Even Indras coming down from the foot-seat of their throne, fall at the holy feet of the saint and bow to him who adhering to the above--said Dharma, has rendered himself beyond the reach of even the shadow of sin.

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ajjhattatattAlobho [bhaTTama sIlaM haNaMtA mailAyarehi nAMgaM paraM kiMtu suvaM pi bhaggaM / malaMti, ejArisalolacittA sajIvaNaM santamase khivaMti / asatyayaM rundhiumehamANaM jillUriuM 'mANasiI gilANi / : tahA silo pario dumeuM babhabvayaM asthi amoha-satti / duhANupAyassa vighAyaNathaM . . aMtappasAyassa va sAhaNatyaM / mAha susIlAyaraNAvalaMbo __ akhaMDadhIreNa maNovaleNa // ciMtacittA sayalA magUsA duhaM sayaM kassa niveiUNaM / saMtiM samIhesi mahANubhAva! saMyaM si sako, bhava saavlNbii!|

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patharaNaM ] stfarm-feren 17 terrible darkness. Those who destroy the virtue of Brahmacharya by their misbehaviour, not only ruin their body, but their fortune also. Such fickle--minded persons throw their life in 18 267 To cure physical restlessness. to dispel mental dejection and to restore reputation the observance of Brahmacharya is the most unfailing power. 19 For the removal of calamities and for securing mental serenity it is necessary observe the vow of Brahmacharya with the uninterrupted firmness of mind. 20 All men are overtaken by anxiety. Before whom do you wish to tell your sorrowful tale of misery for redress? Depend upon yourself! You are yourself possessed of ability.

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268 ajjhattatattAlomo [manu 21 Asaja maggaM sayameva vaM sarIradhArI duhimA bhavati / nikkaMTayA majjhimapaddhaI u sayA sayAyAraparAyaNataM // asaNDapaNNo vi carittasAlI puNNo a dhano a subhaagdheo| bhayassaissAvi maIa pADi ephaddhI vihINo na samAyaro ce // suhI dalido vi satosabhAvA duhI nariMdo vi atosabhAvA / sukkhaM ca dukkhaM ca jahatthayAra' tome atose a maNassa atthi // maNa pasAo hi suhassa lakSaNaM maNa'pasAo puNa dukkha-lakkhaNaM / sayAyaro eva suhassa kuMciA phoreja ThINaM tahi aNNa-vIriaM /

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payaragaM] aMtima-sikkhA 269 21 By the deviation from the right path, embodied beings themselves invite misery. The unobstructed general way to happiness is to live always a righteous life. 22 A man of good character though knowing little or wanting in intellectual power, is pious, fortunate and blessed; while one of misconduct though a rival to Brihaspati in his brilliancy of talent, is of a low position or of a mean type. . Even a poor man is happy by his contentment, while even a king is unhappy by his covetousness. Really speaking contentment is the origin of happiness and covetousness, of misery. 24 3. The comfort of the mind and its uneasiness are the characteristics of happiness and misery respectively. The only key to happiness is good conduct, for constantly adhering to which one should make one's strength alive or forceful.

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ajjhattatattAloo [aTThamaM usseaphullIbhaviDaM na juttaM thuNeja ce tu kahavAhaloA / sakAla-niMdA khalu saMjharAya calA vicitto hi jagassahAvo. // asUa-DaDDho ahimANa-DaTTo parattha lohaa''ddhianitthultto| inbho vi dukkhaM jiae vimUDho ADhatta-sasseaudakkabhaMso // sako bhavaM ce na parovayAro parAvayAraM tu na jAu kujA / dhammakkiAe jai No pauttI nAdhammakammAyagNaM tu kujA // hiMsAi vissuameva pAvaM ___ payattaNaM tattha na ce karaMjA / hojA sayA majjhimamaggago vi tAhaM vi saMmijhai app-seaN||

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TOTO) - fan-ferien 31 25 Ti is not proper for you to boast or to be pussed up with pride, if some eulogize you. Honour and dishonour are fleeting as the colours of evening. The nature of the world is indeed strange. 26 Even a rich man if he be burning with jealousy, stinged by arrogance, cruel to others out of greed--if he be thus dull--witted, lives a miserable life. Such a man, indeed strives to destroy his auspicious future. 27 Never mind if a man cannot oblige others but he should not do nor tend to do ill to others. If a person cannot perform the special religious rites, he should at least refrain from commiting unrighteous deeds. d . 28 .: Injury and the like are well-known as sins. If a person does not commit them and constantly adheres to the path of morality, even then he is sure to accomplish his spiritual welfare.

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272 bhajjhattatattAloo [bhaTTama pAmANivatta vavahArasuddhI mocisao saMyamaNaM ca jamsa / sajIvaNaM so suhiaM karei mokkhassa kappeja ya vissabaMdhU / jAei ajhappiajIvaNassa . pAraMbhaNaM nAyaparAyaNatA / maggANusAritta-guNesu viNNA ThAvIsa Aimmi guNaM tameva / saddhANahINo vi paroktratatte jiNNAsudhuddhI gunnpksvaaii| bhavaM sayAyAraparAyaNo ce .. kallANabhUmi niyameNa gAmI // dojanamogo jai asthiate - tamatyiattaM khalu nAmamatta / dojannapuNNA baramasthittA sojannapuNNaM bahu natyia /

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poredi] sifara-fatat 203 29 . Ile who is possessed of honesty, purity in dealings and proper restraint, makes his life happy, and being a friend of the universe [all the beings of the world), he hecomes fit for Moksha. - 30 Spiritual life begins with moral purity, which is laid down.by the wise at first among the virtues leading to the right path-- Marganusari Gunas. 31. a person, even if he does not believe in things imperceptible, to senses ( Paroksha Tattvas such as soul, rebirth etc.), but is desirous of knowing the truth, is an admirer of the virtues of others and is intent upon observing a virtuous life, will surely be blessed with spiritual welfare. 32 . That theism is only nominal which is accompanied by wicked conduct. Atheism endowed with meritorious conduct is far better than theism conjoined with wicked conduct.

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274 amattatatsAloo sarva na saMpadAyaMtarakAraNeNa kujA maNaM saMkucibhaM paratva / samvaM hi bhattA paramesarassa paropparaM hojA bhaaubhaavii| na nicchibhaM kiMcaNa kammakaMDa nanicchikaM pia saMpadAvaM / mobasta lAhAya vadaMti saMtA nallAhamUlaM tu samattaNe // kasAyanigghAyaNakammasIlA ___ bArittasaMsohaNadiSNacittA / mahAsayA kattha vi saMpadAe . nissaMsayaM muttidasaM lahati // . dhammassa tattaM paramatthabhUbhaM . . badati sanbe samabhAvavitti / jaeja jo tattha sivaM sa gAmI .. [saM na dhmmNtrvemnns|

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paparaNaM] aMtima-sikkhA 3.3 One should not be provincial to others owing to their following another sector religion. As all are devoted to God, we should cherish brotherly attitude to one another. 34 For the, attainment of Absolution there is fixed neither some special mode of rites or ceremonies nor some special sect or religion; but the source of its attainment lies in spiritual tranquillity or equanimity only. . . 35 Persons belonging to any sect or religion, . if they are devoted to annihilate their passions and to purify their conduct, undoubtedly obtain final emancipation. 36 The real or essential principle of Dharma is unanimously admitted to be spiritual tran. quillity. Ile who strives for it will be liberated. So it is improper to be adverse to other sects.

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276 ajjhattatattAloo [mAna NANassa sAhA iha bhinna-bhinnA cAritta-tattaM puNa ekameva / tameva NANarasa phalaM vidheaM . na dhammamee visamo haveta. bujheja sammeNa paro na rosA vareNa veraM samuveha bur3ita / bala hi siTuMbhuSaNammi pemma parappabohe vi a sUvaogi // .. 39 . ajuttavAyassa visohaNaM pi . aratta-didveNa maNeNa kujA / / samassahAvA hi mahANubhAvA samvattha, kiM NAma mayaMtaresu // kasAyo pADaha saMpadAya- . bhatto vi appaannmhogii| bhasaMpadAo vi kasAyarohA appANa-sevarisireha //

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Perroi] sifaH-ferrer 37 There are various systems of philosophy, but the fundamental principle of all these is one and that is character; and this is the necessary consequence of knowledge. It is improper to have a perverse attitude towards other sects. . 38 * It is probable to make others understand with courteousness, but not with anger or impudence. Hostility is excited by hostility. In the whole world, love is the best of all powers. Even in enlightening others it is very useful.. 39 Even the refutation of unreasonable arguments should be carried on without par. tiality and hatred. The high-minded are everywhere equanimous, then what to say of their being equable towards other sects. 40 A person who is subdued by passions, even though adhering to his religion, degrades his life; while a person who has subdued his passions, in spite of his not following any special sect, secures the high blessing of his soul.

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anmattatasAloo [anumaM dhamme iNaM pASayaNaM samANaM gaMthANa vA AyarimANa vA bi / dhammassa siddhI cariassa sohe| kiApabaMdhehi vi neharA u|| 42 bhavaMti suddA vi carittayantA tahA duAI vi carittahINA / pATThibho ko vina jAimattAH guNA guNIsuM hiM bhavaMti pujA / maNojaeNaM jaraNo haveha bamho puNo bamhavikAsapeNa / khayA ya tANeNa bhaveja khatto kAyabdhakamme maNaNA maNUlo / ciMteja jhebhaM nara-jIvaNassa tassArabhUA na attha-kAmA / hotA piro nimmala-Ayarammi kujA niaM annhibhpytttt|

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paparaNa] aMtima-simkhA 41 All scriptures and preceptors are at one with regard to the definition of Dharma. Dharma lies in the purification of conduct; other wise, the religious rites prove fruitless. 42 Even amorg the classes which are said to be lor', there may be persons of good conduct, while, even among the Brahinanas there niay be soire who are of bad behaviour. Nore can be considered to be superior or worthy of respect simply on account of one's birth or caste. Really speaking it is the virtues that are the object of reverence. . 43 One becomes a Jaina by control over the mind, a Drahmana, through the elevation of spiritual knowledge, a Kshatriya, by protecting others from Janger and afflictions, and a Manushya, by the consideration of real duties. . The aim of human life should be rightly considered. Wealth and enjoyment (Artha and Kama) are not its ideals. Being steady in good conduct one should make oneself benefi. cent to others.

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280 anmattatattAloo [bhanumaM saggo vi dukkhAlayamAmayAviNo nirAmao paNNa-gihe vi khelA / . AruggamajaM purisatthasAhaNaM taM rakkhi saMyamao va sakA // sacchaM jalaM suddhasamIraNaM ca susaMgaI sattiabhoaNaM ca / sacchattajogo suivAyaNaM ca / AruggalAhAya parimsamo aN|| paccUha-saMpatthaNamIsarassa . . kallANabhUaM sai sNvidhe| jhAUNa sejA-samae vi samma. pasanna-aMtakarago survaja // . 48 . bahugeNaM sayaDhI calaMha * jahA tahA NANakiAjugeNaM / mamhANa appA pagaI karera emeva saccho mauro va hoI //

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payaraNaM] aMtima-sipalA 363 43 To the diseased even heaven is an abode of misery, while the healthy sports gaily even in a cottage of leaves.Healtb is highly helpful in human activities; and its acquisition and protection depend upon self-restraint. 46 Puro water and air, good company, simple and wholesome ( Sattvika ) food, cleanliness, reading good books and proper labour--these are the means essential for health. Daily pray to God in the morning; and also at the bed--time remember Him, concen. trate your mind on Him; and then with good thoughts and joyful emotion, fall into sleep! 48 As a vehicle moves by the co-operation of two wheels, so our soul can be elevated by the conjunction of knowledge and practice. This is the very way through which the soul becomes purified like a unsullied mirror.

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282 ajjhattatattAloo [aTTamaM na devvavAyA vaha tuM dainnaM utthArao phorasu vIribhate / bhaccherabhUaM sabhalattaNaM taM pAvehima dAria vigdhasinnaM // . navINaviNNANacamakayANaM ___ namokkhasatthemu dhiNA vidheA / cittappogA bahavA havejA jutto na amApa-paho tu hAuM // jare vi satI bhaNiA aNaMtA evaM ca cittA bahavo poMgA / sukosalehiM arihaMti hou juttA tao kiM jaDamohalIlA ? // nA''vikiINaM savamakiINaM ___ sIma'sthi loe jA suppotA / paraMtu vAhammada kamma-siTTI na teNa saMsUsai nAvi mokyo /

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payaragaM] aMtima-simkhA 49 Do not be coward by resorting to fatalism, awaken your spirit by zeal; and so you will surely obtain wonderful successfulness, eradicating all obstacles. 50 Those, who are wonderstruck at the miraculous success of scientific experiments, should not look askance at the scriptures of absolute freedom. May the various experiments flourish, but the spiritual path should not be abandoned. .. . 51 Even the inanimate objects are believed to possess endless powers. Thus wonderful events may take place by well-devised experi. ments. But then it is not proper to be ensnared in the sportive illusion of the materialism. 52 If the scientist be clever, then, there is no end to wonder-working in this world, but the existence of the Karmic forces and Absolution is not affected by it.

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204 anjhattatattAloo [aTTamaM amsi mahAmohaga-vissacakke hoUNa mohA''garisAu dUre / saeva bhavvaM saparokyAri kAyabasaMsAhaNataNareNaM // saMsAravAsammi nivAsiNo vi dasAi katthAvi mahANubhAvA / na vIsarejA khalu sanjhabindu AyA''himuksaM hi rahassamaMte. // taevaM saMkhitta gadiamidamanappavisae mae appaNNeNaM pi nihiasaMsAhraNakae / samAloehinte sa-hia-sa-yaNA appamaviNaM pavuddha to kassicaNa mama kayatyattamahi //

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pavaracaM] aMtima-sikkhA 285 53 * This world is strangely attractive. Keep alook from its inlatuating attractions, and be devoted to actions beneficent to others as well as to your own soul! 54 Though living in Sansara, men should not forget the aim and end of life under any circumstances. In the end, disposition to the soul is the secret or quintessence. 3 . 55 Thus I, possessed of a smattering of knowledge, have briefly described the above.. mentioned subject regarding the spiritual knowledge fo: my good. The good and sympathetic will [I believe ) go through it. I shall think myself to have been more successful, if some one is enlightened thereby.

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1000 a satthavisAraya- jaiNAyariasirivijayadhammasUri-gurucaraNa -sIsa nAyavisAraya-nAyatitthasuNinAyavijaya virase ajjhattatattAloe aMtima - sikkhA NAma aTThamaM payaraNaM samattaM / DO 1

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288 ajjhatnatattAloo vijA-sikkhaNa-dhammiabhAvapasAraNagaridRjattehiM / sAhithiasevAe jagapaMDibhagIakittINaM // 1 // sAhiba-NANajogA aNugahiehi videsa-viNNehiM / bhahithuNia-vaMdiANaM bhattippabhAra-NamirahiM // 2 // bhArahanivA'higArippaNamimaAyasasAhuvaribhANaM / uvAsama-saMyama-samayAmutINaM vissabaMdhRNaM // 3 // loguttarapuNNajora-maMgalamayatava-mahaMsidevANaM / santhavisAraya-jahaNAiria vijayadhammasUrIgaM // 4 // caraNaMbhoruhabhiMgo santakivAbhivuo mamaNavAlo / kAhI pAiagaMthaM appa-hinaM nAyavijao Na // 5 // tesiM gurupAyANaM paTTadharatte pahANasIsANaM / iihAsatattamahudahi-ghi jAvalahapayappasi dvANaM // 6 // dhI-teabhAsurANaM vibuhA''vAsayapabaMdhaka tUNaM / / guNagAravagahANa sUrINaM vijaya-dANaM // 7 // [sanahiM kulagaM]

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gersit 22 I, the beggar of the grace of saints and an humble disciple of the great sage Shastravisharada Jainacharya Vijaya Dharma Suri whose glory has been extolled by the erudite of the world for his great efforts for the propagation of the studies of Sanskrita and Prakrita and of religious emotion, and for literary service as well, who has been eulogized and saluted out of holy reverence and pure devotion by many western learned scholars whom he has obliged by helping in their literary service and studies, whose ideal character of saintly life has been bowed to by the Nareshas and officers of India, who was an incarnation of quietude, restraint and equanimity, and who of highly magnificent grandeur was endowed with the sense of universal brotherhood and auspicious austerity-I, Nyayavijaya have composed this Prakrita work. Now Indravijaya Suri possessed of the greatness by virtues, is well performing his duties as the successor of the great sage Guruji,Indravijayasuri who is renowned by the sig nificant titles of Itihasatattva-mahodadhi and Vidyavallabha etc., who is effulgent by intellectual power and lustre, and who has written many important works useful to the learned.[1-7]

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29. majjhattatattAlomo majhattatattAloassa sakae raassa me| kayaM svaMtaraM emaM pAie theva-vaDdaNaM // 8 // vikamao jalanihi-nihi-nihi-sasi [1995] vAsammi jAmanayarammi / pAsAvAse puNNe pAyaDio me ayaM gaMtho // 9 //

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pasatthI This Prakrita work is the change of my Sanskrita work Adhyatmatattvaloka which I had turned to Prakrita before a long time. Of course, some nerv verses have been added to this volume. [8] This work was brought to light after the rainy season ( Chaturmasa) of the year 1994 (Vikrama Samvat), which I passed at Jamnagar (Kathiawar). (9)

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1 111110000019 satthavisAraya-jaiNAyariasirivijayadhammamari-gurucaraNa-mIsa nAyavimAraya nAyatinthamuNinAyavijaya-viraIo 10111111111111111 ajjhattatattAloo . 1111 ")1111111

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sadda-koso / [eagaMyagayakaivAhasadANa athavoho]

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aja akka (arka) akhaMda. (mA skanda) hamA akkhA (A+khyA) akkhuDia (akhaMDita) agaNi (agni) accha (1 As , 2 accha) 1 me, 2217 acchera (Azcarya) (1adya, 2Arya 3Ajya [dhRta]) ajjhatta (adhyAtma) anjhatthiA (AdhyAtmika) assappa (adhyAtma) aDa (avaTa) mA (anArya) atta - (1Atman, 2Arta(pIDita]) attamANa (AvartamAna) mamatu, 32 ghUmatu (AsthA ) asthi (Astika) (Atman) appaNaya (AtmIya) appAha (saM+diz ) sa mAyo, he appulla (Atmika) aNaja attamANa atthA

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abhiDila alia alla alliva avaaccha apatyaya avatyavaM avari avaleSa (AkAnta) dabhAela (saMgata) (amRta) (alIka) asatya (AI) bhInuM (arpay) ApavuM (hAd) khuza thavuM (apArthaka) nirarthaka (avAstava) avAstavika upara (avalepa) ahaMkAra racavuM karavuM . (umaya) be-ane (sI, am, ada) me (adhastAt) (ahikAnta) pavana (kAMs) cAhavuM avaha avaha aha hijl ahilaMba .. aahr'i Agarisa mADhata A (AcArya) (mAkarSa) (Arabdha) mA mA 29

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ADhappa (A+rabhUnuM bhAva - karmanu rUpa) yAraM laghu Adia (Ahata) mArela, yAvara pAmeja Aya (Agata) Avela Aya (Atmana) Aryasa (Adarza) Ayara Ayarisa Ariya Aliddha AluMkha AvayA AvAsaya Avia Asaja Aha Ahimukha Adivacca iMgAla indha zaharA (1 AcAra, 2 Adara) (Adarza) (Arya ) (for) sula lain, Y'AS (dah ) bALavuM (ApadA ) Atti jarUrI AvarAela pAmIna cAhavuM. (Avazyaka) ( AvRta) (AsAdya) (kAMkSU ) (Abhimukhya) (Adhipatya) i (aMgAra) (cihna) ( itarathA) samukhapaNa svAmitva agAra anyathA

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Isi uu ukkera ukkhaya ucchUDa ujju utyaMdha utthAra uddha uppAla unma ummattha umha ulla uvakkhaDa uvatthi ubviva uvalla ussea chr (Ivat ) u (Rtu) (utkara) (utkhAta) (ut + kSipta) (Rju) (rudhU ) (utsAha) (Urdhva) (kathay ) (Urdhva) ( ut + vij) (abhyA+gam ) ( USman) (AI) (upa+skR) paDAva, saMsAvu (upAsti) upAsanA udvega karavA (pra+s) samUha ukhADela pheMkI dIdhela rokavu, rUvavuM (utseka) kahevu pAse bhAvapu saMtApa, garamI bhInu prasaravu ga

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Usava UsAra asuna (utsaba) (AsAra) (utsuka) rANI . egavaI pahi pattA pattha (ekapadI) (idAnIm ) mArga hamaNuM (atra) . esaja obhanda oara oAsa (aizvarya) ( pa ) 15 o. (A+chid) chIna (avata) tara (1 avakAza, 2 upavAsa) (nirjhara) (arpay ) ApavuM (avamAna) apamAna (ojasvin) balavAna (AI) bhInuM (avasIdat) sI . ojhara oppa omANa oyaMsi ola osianta

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tyohAva ohIra (A+krama) (apa+ha) ma 12 sa5425 12 kar3avAha kauhA kaNehazca kammaMva . kammasa (katipaya) keTalAka (kakum ) dizA (kaNehatya) , I - ( up+bhuj ) 12yo (kalmaSa) 15, 2 masina . (bha) mAMga (kadarthita) mina pAme . (kRSNa) (kRtsna, 2kRSNa) 15, 2 maNu (kartavya) (kasyacit ) nu (kAzyapI) pRthvI (kAtara) kAyara (kiri) bhu (kutsita) nidita kavaTTi kasaNa . kasiNa kAyavva sa kAsaha kAsavI kAhala kiDi kucchi kucchila kedaha kericcha chi (kiyat) (kIdRkSa)

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koAsa koMTa kohala (vi+kam) ( kuMTha) (kutUhala) visa -mana thAMbhale khasiba vyApta (stambha) (khacita) (masj) (kSveTaka) khuppa kheDaya. gaggara ga .. (gadgada) (garta) . (gardabha) .. gaha khADA . gr| (prasta) gaddha gaI gabbira (ga) (gurvI) (garvin ) (gaurava) (grAma) sAtA sAre, bhahArI / mArI gArava gejha gheppa (grahaNArthaka praDnu bha-bhA135)

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(tyAga) (tuccha) umA chammattha ahI chAyA chihA EFFEEEEEEEEEE (kSamA) pRthvI (chadmastha) asaza, sarAya (chAyA) (spRz) 250 vo (spRhA) (bhuta) - (kSINa) (tuccha) (1sudhA 2kSudha ) amRta, 29 chINa buhA jAA (yadA) jyAre (tyakta) (yatna) (yApay) gamana | (1jIva, 2 jita) 101, 20tAmelI (ji) 17ta', 2 45 pAbhavA java. jia jiNa

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10 (ra ) - zaramAvuM puNNa (4) (hi) khinna thavuM (saMta) saMtapta thavuM (sI) (puva6) (ni) . kSINa thavuM ninavuM ' zl th waa a -sbe- lce- zl- 3 , lss sgr (ra ) (sthAna) jAmela () ' karaDAyelo (5) baLela (AmanuM, tam, ) ene, Ane ([jANavuM]nuM bhAva-kamarU5)

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nya NAsI Ni Nijmara NiDAla (-apa) yatana35 (zA (ney)numA-35) (ajJAsIt) oney (mas) sunu (kSi) kSIya (lalATa) Nima (ni+as) sthA54 (un+lam) sasa pillUra . . (chida) cha NihoDa (1nivAraya) nivAraNa 323, (2 pAtaya ) 2 pAunu . (A+kSipa) mAkSepa vo gumaNNa . (1 nimagna, 2 niSaNNa) 1 0241 (prakAzay ) suzita 23 Nisa NIva tahasa taNhA tappaja tarisa (taviSa) svarga (tRSNA ) (tAtparya) (tarSa) __ (1 tapas , 2 stava) 15, 227ti (a) zaramAvuM (tapta) tarasa tava bmij| tapela

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tilA . tiha tiNhA . titti tippa (titikSA) kSamA, sahita (tI65) (tRSNA ) (tRpti) (tRpta) (tvar ) tvarA karavI pA-bApa tuvara * (tUrya) (tIrtha) (strI) cAra thea theNa (stAvaka) stuti nAra (stena) (steya) . . thorI (stena) yAra (sthairya) sthiratA (stoka) 5 (mthala) dherima zeva . (dainya) (daMtAvala) daMtAvala daria garvi

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dANi dArisaNibha . dAva ya dihi dIhara duAra duma daM [davA] (idAnIm ) humalA (dArzanika) ( darzaya) batAvavuM ApeluM (dhRti) (dIrgha) ___ig (dvijAti) prAra (dhavalay ) dhaLavuM (da) bhI nu (dAvara) saaye| (durbhaga) Troll (dvAra) . (deva) . atyA pRthvI (dhAtrI) (dhairya) (dIpa) (dhairya) (duhita) dIpavuM putrI

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nia. nita nipaMsaNa nimmava nivvala [ga] [nivRtta] [nR-pAsana] rAma [ni+mA] manAyu, 32 [ni pad] niyu, mana [nipAtita] 38 (nihita) sthApita, bhUta (bhaMjana) . nA. 12 // nisuTTa nihita noraMjaNa pautti 31, 2 // samaya prabhAta paccUha (pratIti) (pravRtti) (1 pazu, 2 pAMsu) (pratyala) (pratyUSa) (pathya) (kathaya ) (pratizrun ) (anu+baj) (zam) (arpaya) pajara paDaMsuA paDiagga paDisA paNAma pratikSA manusa zAna thavuM ApavuM

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pappa (prAya) pAmavA jega pambhAra (prAgbhAra) sAre sone payalla (prAsa) prasaravuM paraMmuha (parAGmukha) vibhu5 paraka (parakIya) pAra parivitta (parivRtta) badalAyela paroppara (paraspara) palivi. (pradIpita) bALela paloha (paryasta) 33-4u patraNa (1 pravaNa 2 pavana) 15vI 25na pabvAya mlai) mA 5 pahANa' / (1 pradhAna, 2 prAhaNa) 1 thAna, 2 naa| (pra+bhU) samartha - pAi (prAkRta) sAkSa pAusa (prAvRSa) varmA pAgaya (prAkRta) prAkRta pADivayA (pratipada) pAucara (pATazcara) cara pADipphaddhi (pratispardhin ) pratirakSA pAyaDa (prakaTa) pAra (prAkAra) pArakera (parakIya) pAra; pA-vaDaNa (pAda-patana) 52 544

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pA-pITa sI pAvAsu pAsu pAsutta (pAda-pITha) (pravAsin) (pAMsu) (prasupta) sutela pika picchI pisalla piha pihaDa pudha (pRthvI ) (pizAca) (pRthak) alaga (piThara) mAna-vizeSa,yAsI (pRthak ) alaga (pur) nagarI (pIyUSa) amRta (paryanta) kimI lakSamI paraMta pomma pommA porisa (pauruSa). bAhA [vANa] 1 mAMsu, 2 mA hAtha [prabhUta

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bhagga bhapya bhayassara bhasala bhANa bhAraha bhippha bhinbhala misa bhilaya maila maMtu magga Li maca macyu maDapphara maNibhaM 17 bha [1 bhAgya, 2 bhagna ] [ bhasman ] [bRhaspati ] [bhramara] [bhAjana ] [bhArata] [ bhISma] [vindala] [ bhAs ] [bhiSak ] ma [malina] [1 maMtu] [2 manyu] [1 magna, 2 mArga ] [mad ] [ martya] [mRtyu ] [manAk ] bhasma bhaya kara dIpavu kaila 1 aparAdha, ra krodha ga karavA mANasa ahaMkAra jarA

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maNNNa mala. maha mAuka miccu milA mIsAli muMDha . (manosa) manahara (mRd) masA-yA (kAMkSa) (1 mRduka, 2 mRdutva) (mRtyu) plAna thavuM (mizra) mizrita (mUrdhan) mastaka (zA) (mUrkha) . muruskha merA maryA malla moraullA mosA moha (mun) mesa-bhU (mudhA) thA (sapA) satya (1 mogha, 2 mayUmba) 1 vyaya 2 mina raNa rayaNa rassi rA-ula (rakta) mesa, 10 (araNya) (1 ratna, 2 racana) ra sthanA (razmi ) kiraNa (rAjakula)

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rAyaMsa yoga pradeza kA 73 (rAjAMsa) (pra+viz) (vRkSa) (rudita) 1 (aura) ruNNa , 2 ze tuMbaDI liccha lu (alAvu) (lipsa) megA kApela (rugNa) rogI * (luG) ALoTavuM paMka . vaMdAraya . yazca . (vakra) (vRndAraka) 141, 2 bhusya (1 kakSa 2 vraja ) 2 (vRkSa) (kathaya) (vardhaya) vAra nizcayArthaka avyaya (kAMkSa) bajara vaDdava vaNe

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dhammaha valagga vaha vahA (manmatha) kAma (A+raha) 53 (vyath) st 2 (vyathA) (vyAkula) (jyAdAya) (i) ta (dvAra) bAulla pAyAya vAra vAraNa (vyAkaraNa) ghAsa . ghAsA vAha bAhamma vAhitta vAhippa viaNA vidaNha viuDa vijja (varSa) 11.42, 2 12sA (varSA) . 12sAha (vyAdha) zikArI (nyAhan nu lAbha'35) . (nyAhRta) -3 (thanArtha vyA+danusAra-bha-35) (vedanA) . (vitRSNa) sAlita (vinAzaya) nAvo (vIrya) (vIDA) Sim (bharjita) upArjita (arja) pAna 12 (choTe) viTTA vidatta vi.va viNi

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vita thidAya virA vilayA vili visaMtula (vRtta) 1 mAya21, 25 (vidvata) vina (vi+lI) vi15 paabhv| (vanitA) (vyalIka) asatya (visaMsthula) vyAkula, avyavasthita (viSama) visada vihala vihA vihaga vihoDaNa vIsara vIsu buMdAraya . vaNNANi varamga vesarissa bosaTTa (viphala) (vRthA) (vihIna) (tADana). (vi+smR) visaravuM . (viSvaka) thAre tathA (vRndAraka) 1 bhumya 215 (vaijJAnika) (pairAgya) (vaisadRzya) vikSata-vicitratA (vikasita) visAta (sadA) (zayita) sutela

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/ (svaira) (zRMkhala) sAMkala zikhara (zRMga) sahara saMkala saMga saMsA saMnAma saMpAjya . AdaravuM 21 sakapa sakA sakiraha (saMdhyA) (mA+) (saMpra+Ae) saya (saMskRta) (saMskAra) (satkAra) (saMskRti) (sAbhya) (sAdhvasa) (zithila) (zanam) samAsa saTila saciva satya sAme (1 zAla, 2 zakha, 3 svastha, svAsthya, 5sAI, 6 zasta) (sArdham) (svAtman) (sapala) (1 samasta, 2 samAta) (samAkuz) bhAzayA samala samatta samAusa

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siNijya 23 (sammukha) mibhuma sara (1 zara, 2 smara, 3 saras, 4 svara) 1 mANa. 21ma, 3 41-12, 4212 saraNa (1 smaraNa, 2 zaraNa) saraya . . (zarada) za64 samsa (zasya ) 1 525, 2 kSetrAta vAnya sAmaccha . (sAmarthya) sAmajja (sAmrAjya) sArava * . (samAnarac) 2yayu, 154:42 (sniha) sneha ro sinna . (sainya) simiNa (svapna) sira .. (ej) sa -ya-12 siliha (liSTa) saMyukata siviNa (svapna) 'siha (kathaya) sIsa (1 zIrSa, 2 zipya) 1 bhatta: 2 ziSya (saundarya) sukilla (zukla) sukkha (zuSka) sujja (sUkSma) cAhavuM sIsa suMdara (sUrya) suNDa

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suve sUba sUrisa mahava sejjA soamala soNDIra [zvama] bhAratIya [sUta] sAthi [supuruSa [subhaga] sauhAna [zayyA ] [saukumArya] subhAtA [1 zauNDIra, 2 zauNDIya] 1 parAkramI ra parAkrama ikAra haluma hasaM hitya hisIa [AkAraya] . prAya [laghuka] [ham] sa bhavA[prasta] sayakSAta, ta hiSIka] . . ,ndriya [madham] nAre

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nyAyatIrtha nyAyavizArada muninyAyavijayajI. Nyaya Visharada Nyaya Tirtha Muni Nyayavijayaji

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zAbavizArada-jainAcAryazrIvijayadharmamUrigurubhyo namaH / myAyavizArada-nyAyatIrthamunizrInyAyavijaya viracitaH adhyaatmtttvaalokH|

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

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II Detaphysical theories and the Logical conceptions inrolood therein, and the peculiar doctrine of Karma are all special to Jain philosophy. Sages have written volumes to explain them, Morcover they are based on personal experience and self-realisation by these old authors, which is wanting in my case, Therefore to trauslate their experience in more words by one who lacks it is a task well-nigh impossible. Howovor, rely ing on the correctness of the theory of the Jains and having Bought the aid of the ancients and the moderns I set myself to do the work and I shall feel amply repaid if thereby oneray of truth about Jainism illuminates the mental vision of the reader, I owo my sincere thanks to some friends who have helped mo in differont ways in preparing my notes and translation. My special thanks are due to Mr. Tribhovandas Kalidas Trivedi, Dewan, Bhavnagar State and to Mr. A. J. Sunawalla, B. A, LL, B., for useful discussions, criticismos and valuable suggestions to Mr. Framji Kharscdji Coachbuilder for the life-sketch of muy grandson, Prataprui Lullubhai and for practical suggestions and to Prof. H. B. Bhide, M. A. LL. B., who has very kindly and keonly goue uver all tho notos and English translations; and I should add here, but for his generous and arduous co-operation and help, I should not have been able to place this work confidently before the public. I should be wanting in duty if I omitted here to thank the Hon'ble Mr. Sallabhai Samaldas Mehta, C. I. E, who very kindly drow my attontion to several inaccuracies of spelling in the early part of the text. I should also think Messrs. M. G. Kapudia, B. A., LL. B., Solicitor and P. X. Kapadia, B. A., LL. B., for haring gone through the notes on the chapter on Drishti and Introduction rospectively and to Mr. V. K. Patel, M. A., for his help to me in translating some portion of the work..

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

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INDEX TO NOTES. 109 112 Adhyatma ... 1 Spiritual knowledge, Preeminence of- ... 9, 13, 16, 36 Siddhis ... Atman ... Karma ... Moksha ... Rebirth ... Moha, source of all vicosDesires, Subdual of - Law of Karma ... True aspect of love ... Raga, Undesirability of Worldly relations, Futility of-... World-drama, Floeting nature ofInnor-self, full of bliss, illustration of a deer, 124 Study of Tattvas, Utility of- ... 129 Aweinspiring aspect of death ... 131 Dharma, true support Body, Obloquy of- ... Moksha and bodily pleasures, contrasted ... 148 Body, Different uses of, by the ignorant and the wise ... - Different results of the same action with different motives. 163 Froolom from Raga and Dwesha essential for spiritual awakening ... Spiritual awakening continued ... Dasattachment from worldly pleasures Good deeds, also cause of bondage Solf-examination ... Facadication of wicked thoughts... Righteous conduct .... 135 146 159

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( 4 ) 183 186 . 187 189 Arta Dhyana, condemned .... Spiritual preparedness Worldly prospects, illusive Human life, superiority of- .. Vigilance for shaking off Karmas Human life, Vanity of ... Elimination of Karmic energies... Passions, Evil consequences of -- Senses, uncontrollable, advisability of curbing Preliminaries of Yoga ... Filial duty Duty towards spiritual teachers... True God Nature of Godhood ... Object of worship ... Tapas ... Desiro for Moksha Samyaktya Yoga .... Swarga and Moksha, distingnished Ahimsa ... Truthfulness Non-stealing Story of Nagadatta ... Celibacy ... ... Story of Sudarshana... Excessive passion, Condemnation of Non-possession of property ... Limitation of property, decesuary Yamas further considered Yoga-Drishti . Gunasthana 346 .... 400 Avara Pradayama Dharna ...

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N19 534 543 566 575 ... 578 180 ex ... 581 ... 589 (5) Dhyada ... *** ... Samyama Victory over passions Atman-Yognbhumi, story of two "painters ... Householder's datios ( Jaina ).... Samsara and Moksha distinguished Anger, illustrations of a Jain ascetic and Dwaipayana Kashayas, Various degrees of... Forbearance, Illustrations of - ... Story of a Brahmana and Chandala Anger, Sublual of Mana, Buhubali .... .... Mann, Evil consequences of; illustrations Mana, story of Sanatkumara ... Desires, boundless; fruits' of denial Maya, Evil conequences of- ... Mayi, not desicable ... ... Maya, Himsa in disguise : True and false ideal of worship ... Day.i, story of Mahabala Maya, story of two ascetics ... * Lobba, Evil results of; illustrations * Lobha, desirability of its conquest Lobha, root cause of wicked acts Kashayas . .. Kashayas, Subdual; of; favourable to Yoga-practice Story of Rudradeva ... Mird-parification ... Samata ... Sabjugation of senses Nine Tattvas, Samitis, Guptis, Bhavanas Parishabas, Charitras ... Anitya Bhavana, Story of a mendicant Asharana Bhavana, Story of Shrenika Samsara Bhavana ... . ... 591 $ 607 609 619 620 625 ... 654 667

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Dhavana ... (6) Ekatva Bhavana, Story of Namiraj Anyatwa Bhavana, Story of Bharata Ashuchitwa Bhavana, Story of Sanatkumara Asrara Bhavana, Illustration of Pandarika ... Samvara Bhavana, Illustration of Kundarika Loka Bhavana Dharma Bhavani ... Bodhidurlabha Bhavana Dhyana Siddhi ... Jnanayoga, Kriyayoga, their interdependence Dharanas Various kinds of Yoga Adhyatma, Bhavana, Dhyana, Samata, Vrittikshaya; Ichhayoga, Shastrayoga, Samarthyayoga, Mantrayoga, Layayoga, Hathayega, Rajayoga, Jnanayoga, Kriya." yoga, Bhaktiyoga ... ... ... 748 Last word .. . . . ... 750 m7

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adhyaatmtttvaalokH| (muulgrnthH|) adhyAtmapIyUSamanakSagamyaM pItvA kaNehatya viSaM nijadhnuH / anAdikarmapracayAtmakaM ye tridhA pravande paramAtmanastAn // 1 // hataM hahA : zAmravizAradatvamanarthahetuzca vacaHpaTutvam / vijJAna vettRtvamapArthakaM ca nA''svAdito'dhyAtmasudhAramazcet // 2 // jJAnasya bhaktestapasaH kriyAyAH prayojanaM khalvidamekameva / petaHmamAdhI mati karmalepavizodhanAdAtmaguNaprakAzaH // 3 // dhyAnaM ca maunaM ca tapaH kriyA ca nAdhyAtmamArgAbhimukhIbhaveJcet / na tarhi kalyANanivandhanaM syAda yuktA hi lakSyAbhimukhI prvRttiH||4|| dIpa payodhI phalinaM marau ca dIpaM nizAyAM zikhinaM hime ca / kalau karAle labhate durApamadhyAtmatatvaM bahubhAgadheyaH // 5 // jarA jarAyA maraNaM ca mRtyoH sarvApadAnAmapi raajykssmaa| janmagubIjAgniranantavidhAnidAnamadhyAtmamahodayazrIH // 6 // te'pi pracaNDA madanasya bANAzchidrAkulaM yaiH kriyate tpo'pi| adhyAtmavA'pihite tu citte niHsaMzayaM kuNThitatAM bhajante // 7 // adhyAtmadhArAdharasannipAte manomarau puSyati yogabIjam / / puNyAGkarA nirbharamulasanti sarvatra zAntiH prasarIsarIti // 8 //

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( 2 ) adhyareneral prasaratpratApe manonagayo paribhAsamAne / kutastamaH ?, zuSyati bhogapaGkaH, kapAyacauraiH prapalAyate ca // 9 // AnandapUrNA ca sudhAM samAdhiM vitanvate'dhyAtmasudhAkarAya / spRhA yadIye hRdi nAvirAsIt pazurnRrUpeNa sa moghajanmA // 10 // yo'dhyAtmazastraM vahate pratIkSNaM bhaved bhayaM tasya kutastrilokyAm ? | - tiraskRto vA nitarAM stuto vA nAdhyAtmavida ruSyati modate va 11 // vidhAya pApAnyatibhISaNAni ye'nantaduHkhAtithayAM babhUvuH / etAdRzAmapyudadIdharada yata kiM varNyate'dhyAtmarasAyanaM tat 1 // 12 // AtmasvarUpasthita cittavRtterbhavaprapaJceSu taTasthadRSTeH / adhyAtmarAjezvarasuprasAde kA nyUnatA siddhiSu labdhiSu syAta? // 1.3 // AtmA'sti karmA'sti parAM bhavo'sti mAkSA'sti tatsAdhaka heturasti ityevamantaHkaraNe vidheyA dRDhapratItiH suvicAraNAbhiH || 14 || arvAdRzAM naiva parokSabhAvAH pratyakSadhIgocaratAM labhante / atIndriyajJAnikRtopadezaiH santo yathArtha pratiyanti kintu || 15 || zuddhAtmatattvaM pravidhAya lakSyamamUDhadRdhyA kriyate yadeva / adhyAtmametat pravadanti tajjhA nacA'nyadasmAdapavargabIjam // 16 // adhyAtmabhUmIbhUta UrdhvabhAge dArtsnyena yadyasti va ArurukSA / mahAzayAstarmupadizyamAnaM nibodhatedaM hRdayena tAyat // 17 // mahIyasA puNyasamucayena sampadyate martyabhavo viziSTaH / sArthakyamenaM ca nayanti santaH saJjJAna- samyakcarite prapatha ||18|| . prAptAnyanantAni vadhUMdhyanena jIvena mAMhena vazIkRtena / mohasya ru khalu dehalAbho dehe ca labdhe punarupraduHkham ||19|| janmakSaNe va saMgame ca paJcatvakAle niyataM hi duHkham / rogAdijAtAni punaH kiyanti duHkhAni meyAni bhavAmburAzau ? 20||

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(3) dehAnta rAnAgamanAya tasmAda nighnanti mohaM munayaH prayatnaiH / moho hi samAgamahAlayasya stambhaH, mamastA'mukhavRkSabIjam / / 21 / / marve'pi doSAH prabhavanti mohAda mAhasya nAze nahi tatpracAraH / ityevamadhyAtmavacorahasyaM vivekinazcetami dhArayanti // 22 // saMsArabhogA vividhA anena jIvena bhuktA bahuzI mhaantH| tathApyatRptI jaDavuddhireSa tRptyai nRbhogeSu viceSTate hI ! // 23 // riktIkRte'pyamyunidhau nipIya tRSA na yasyopazamaM pryaataa| tRNAgrabhAgasthitavAribindupAnena tRpti kimasau labheta ? // 24 // navA navecchA satataM janAnAM prAdurbhayantI mklprtiitaa| kartavyakAryoMghasamAptiratra nAstyeva tRSNA'skhalitapracArAt // 25 // kAryAntaraM nAvaziSyate me kArya vidhAyedamiti svacitte / kurvan sumedhA api tatsamAptI kAryAntaraM kartumanAH punaH syaat||26|| pAraM svayambhUramaNAmdhurAzeH samprApnuvAnAH* prabalaujaso'pi / apAratRSNAmbudhilaMghanAya kartuM prayAsa na parikSamante // 27 // akhaNDa bhUmaNDalazAsakatvaM na durlabhaM durlabhametadeva / * tRSNAnirAsopagatAvakAzaM santoSaratnaM paramaprabhAvama // 28 // na tat sukhaM bibhrati bhUbhujo'pi na tat sukhaM svargamado na cendrAH / . yasmin sukhe tuSTamanaHprabhUte vivekino nirgamayanti kAlam // 29 // kAmodbhavaM zarma yadasti loke divyaM mahaccharma punaryadasti / tRSNAkSayodbhUtasukhazriyastad na SoDazIM nAma kalAM labheta // 30 // ihAsti ko nAma tathA vidho naH kurmo vayaM yatra mamatvabhAvam ? / sarve'pi karmAzayabandhabhAjaH kasyopakAraM khalu kaH karotu ? // 32 // sarve ca tRSNAnalatApataptAH zaknoti kaH kasya zamArpaNAya ? / sambandhamapyAtanumazca kena ? na kvApi sambandhaphalopalambhaH // 32 // zaktIzAnaH /

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(4) sabai parAdhInatayaiva santi kaH kaM svatanvaM pravidhAtumISTe ? / svayaM daridro hi paraM vidhAtumAvyaM kathaGkAramalambhaviSNuH? // 33 // rahasya niSpAdana Aditastu zrAmyatyavicchedakRte ca pazcAt / evaM dazAyAM paribhajyamAne snehe bhRzaM tAmyati mAnavo'yam // 34 // yatpremNi citaM ramate tvadIyamanyatra cittaM ramate tdiiym|. kathaM vRthA mukhasi tat paratra ? nokapakSaH pramadAya rAmaH // 35 // ananyasAdhAraNabhAvataH kastvadgocaraM prema dadhAti loke / / evaM na cet kvApi na tarhi dhImana moho vidhAnuM bhavatAmti yuktH|36|| yatpremajanyaM paritApameSi tattApahAnAbhimukhaH ma caida na / tat tAdRzaM prema viSasya kuNDaM matvA parityajya kuruSva tApam // 37 // nehonahi sthAyitayA kvacit syAt syAda yatra tatrApi bhavat mutiivrm| ekasya mRtyAvitarasya duHkhaM duHkhAspadaM prema tato'styavazyama // 38 // sarvo janaH svArthanimagnacaMtAH svArthazca sambandhavidhAna dakSaH / premapradIpasya sa eva telaM svAthai samAne khalu kaH kimIyaH ? // 39 // pitati mAteti sahodareti miti karmasphuraNApajAtam / avAstava khalvapi mandamaMdhAH mambandhamAtmIyatayA praveti // 40 // yasyAsti vittaM pracura tadIyA bhavanti maveM mRdulambabhAvam / dAridraya Aptenu sahodarAM'pi premI vayamyo'pi parAmukhaH syAt / / 1 / na ko'pi kasyApi mamasti loka vRkSetra mohAda vyathata jano'yam / adhyAtmadRSTyA paricintayeJcada niHmArametada nikhilaM prtiiyaat||42|| mahAlayA''rAmasulocamAdi yada bAhyadRSTyA paridRzyamAnam / bhaved vimohAya, tadeva vastu vairAgyalakSmya punarAtmadRSTayA // 43 // . duHkhaM vinA kiJcana dRzyate na sugvasya lezo'pi bhvprpnyce| tathApyaho ! vaiSayika prasaMgaM sukhamvarUpaM pravidanti mUDhAH // 44 //

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marIcikAM vAritayA vilokya mRgI yathA dhAvati bhuuritRssnnH| bhogAna sukhatvena tathA viditvA tAna pratyahI dhAvati dehadhArI 15 // kastUrikAsaurabhalubdhacetA mRgo yathA dhAvati tannimittam / na vetti tu svodaravartinI tAM mUrkhastathA saukhyakRte mukhAtmA // 4 // vapuH kSaNadhvaMmi vinazvarI zrImatyuH punaH sannihitaH madeva / tasmAt pramAdaM parihAya dharme badrIyamaH syAt satataM sumedhAH // 17 // prabhAtakAle dinamadhyakAle sAyaM ca kAle khalu vaisadRzyam / padArthasAthai parivRzyate tat kvArtha vayaM vizvasimA vicAryam // 48|| nArI kimIyAM tanayaH kimIyo mitraM kimIyaM pitarI kimiiyau?| gantavyamekAkina eva *hItaH puNyaM ca pApaM ca paraM saha syAta // 19 // mambandha aupAdhika eSa sarvaH samAravAse asatAM janAnAm / svabhAvamiddhaM, paramArtharUpaM jJAnAdimambandhamupekSase kim ? // 50 // gireguhAyAM jaladhezca madhye pAtAlabhUmI tridazAlaye thaa| kvApyetu mRtyostu bhavenna guptaH sa bhUrbhuvaHsvastritayaM hi zAsti // 21 // 'pracaNDadordaNDabala vyapAstajagadbalA duHmhtejugraaH|| prazAsati mma kSitimaNDalaM ye te'pi prayAtAH khalu rikthstaaH||22|| jegIyyate smendumayUkhazubhraM yazI yadIyaM pRthivItale'smin / mahAbhujAste'pi hatA yamena vyAdAya vaktraM sahasA pramutAH // 23 // mahAlayo'yaM dhanakoza eSa imAH sumukhyaH parivAra eSaH / dhyAyaniti tvaM bhavasi praphullo dRzostu sammIlitayorna kinycit|54|| anena dehena kariSyase yat puNyaM tadanyatra bhave sahAyaH / gamiSyataste bhavitA, na tu svAt paricchadAdekatamo'pi kazcit / 95 citrAlatakAkSakanAlikerazcintAmaNiH kAmagavI suradruH / prApta kimapyanyadalaukikaM vA kiM tena middhirmaraNe puraHsthe ? // 26 // * hi itaH /

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asti trilokyAmapi kAzaraNyo jIvasya nAnAvidhaduHkhabhAjaH ? / dharmaH zaraNyo'pi na sevyate ced duHkhaprahANaM labhatAM kutstym?||57|| saMsAradAvAnaladAhatapta AtmaiSa dharmopavanaM zrayeccet / kSa tarhi duHkhAnubhavAvakAzaH? kIdRktamo bhAsvati bhAsamAne?||58 mAteva puSNAti piteva pAti bhrAteva ca niyati mitravaJca / proNAti dharmaH pariSevitastada anAdaraH sAmpratamasya naiva // 59 // sausthyaM dhanitvaM pratibhA yazazca labdhvA sukhasyAnubhavaM karoSi / yasya prabhAveNa tameva dharmamupekSamANo nahi lajase kim ? // 60 // icchanti dharmasya phalaM tu sarva kurvanti nAmuM punarAdareNa | necchanti pApasya phalaM tu ke'pi kurvanti pApaM tu mahAdareNa // 61|| iSyanta Amrasya phalAni cet tat tadrakSaNAdi pravidheyameva / evaM ca lakSmyAdiphalAya kAyaryA kurvantyabodhA na hi dhrmrkssaam||62|| sukhasya mUlaM khalu dharma evacchinne ca mRle kva phalIpalambhaH ? | ArUDhazAkhAvinikRntanaM tad yad dharmamunmucya sukhAnupaGgaH // 63 // karoSi yat tvaM vapuSaH sadaiva poSAya cAlaGkaraNAya cehAma / pratigrahaH kiM nu phalasya dehAda vitarphitazcetasi vartate te ? // 6 // bhuktAni bhojyAni surocakA ni pItAni peyAni ramAdbhatAni / yadA bahistAt kSipate zarIraM tadA virUpatvamamIpu kIdRka? // 65 // rasAyanaM sevatu* sarvadApi bhuktAM punaH pauSTikabhojanAni / tathApi no nahakSyati dehakumbhe bhasmAvazeSIbhavanasvabhAvaH // 66 // tailena mammanito yathAvat snAnAta jalenottamagandhinA ca / surAghaTAdapyatinindha epa kAyo'zuciH kiM bhavitA pyitrH||67|| rogaH prapUrNa bhavinAM zarIramanta:sthitaveSu jano madAndhaH / yadA bahiste prakaTIbhavanti dInAnanaH pazyati duHkhameva // 6 // sev ' dhAtoH parasmaipaditve sulabhAH ziSTaprayogAH /

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( 7 ) adA vipatti sakRdeva yo'tra bhUyaH kadApyAdriyate sa naiva / citraM punaH sevyata eva deho yo'nAdikAlAd dadadasti duHkham ||69|| tasmAt parityajya zarIramohaM cittasya zuddhayai satataM yatasva / na dehazuddhau puruSArthasiddhizcitte tu zuddhe puruSArthasiddhiH ||70 || anyatra mokSAd nahi vAstavaM zaM mokSazca dehazca mitho viruddhau / mumukSavastena na dehamohaM kurvanti, kurvanti bhukSavastu // 71 // yenaiva dehena vivekahInAH saMsArabIjaM paripoSayanti / tenaiva dehena vivekabhAjaH saMsArabIjaM parizoSayanti / / 72 / / feerabhogaM kurutaH samAnaM dvau puruSAvekatarastu tatra / nAti karmANi, nihanti cAnyo mohe triveke ca vijRmbhmaanne||73|| ced dhAvato jIvavadho na jAto jAtaH punaH pazyata eva yAtaH / Tarf hiMsA mAme syAda mUDhe, dvitIye na dhRtopayoge ||74 || zarIramaMtrASStmatayA tridanto vidanti naitat khalu - "ko'hamasmi | idaM jagat vismRtatrat svameva svasmin bhramaH sphUrjati kIdRzo'yam 1 // 75 // rAgaM ca roSaM ca paratra kRtvA kathaM vRdhA hArayase bhavaM bhoH ! | mAdhyasthyamevA''zraya cet sukhecchA mAdhyasthyajaM zarma parAnapekSam // 76 // paronnatI ki parikhiyase tvaM parakSatau ki bahase pramodam ? | spRzanti nAnyaM tatha durvikalpAstvAmeva badhnanti tu karmapAzaiH // 77 // paronnata vet tava duSprayatnaiH kSatirbhavet kastava tatra lAbhaH ? | ma syAt kSatistarhyapi ko nu lAbhastattApahetUn tyaja durvikalpAn / 78 / jAgartti puNyaM prabalaM yadIyaM pravardhamAne'bhyudaye tadIye / ko'styanyathAkartumalaM surAM'pi neyaM tataH kvApi karotu dhImAn // 79 //

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abhyunnatidhAvanati yat syAt puNyasya pApasya ca kAryametat / kSINe ca puNye'bhyudayo vyapeni tannazvare zamaNi ko vimohaH? // 8 // saMvedyate yat mukhamadvitIyaM kadApi mAdhyasthyalayopalambhe / prazastakaughajasaukhyarAzirapyamya naivA'rhati tulyabhAvama // 8 // . aizvaryamAlokya bhuvAM vicitraM citrIyase mudyami yA kathaM tvama? na kiJcidetat murasampado'gre vipAka evA'sti ca karmaNA'mau // 2 // indrAH surA bhUmibhujaH pradhAnA mahApratApA adhikAriNazca / . sarve'pi karmaprabhavA bhavanti kastata matAM karmaphale vimohH||83|| sadA nirIkSata nijaM caritraM yacchuddhimApnoti vihIyate vaa| hAni ca vRddhiM ca dhanasya pazyana jazvagni na vRzaM karoti // 8 // karoSi dRSTiM na guNe parasya doSAna grahItuM tu madA'mi mannaH / yuktaM na te zakaravat purISe paramya dApa ramaNa vidhAtuma // 8 // doSAnubaddhaH sakalA'pi loko nirdapaNamtvasti ma biitggH| .. na kiM punaH pazyami dahyamAnamahI : svayoreva pdaardhmnaan||8|| vRthA'nyacintAM kathamAtanoSi? vRthA'nyakAyeM kimupasthitaH syAH? kiM dhUmaputraM yatase grahItuM vistArayan cetami durvikalpAna, // 87 // bibheSi duHkhAda yadi mAdhuvuddha : duHkhAnukalAM tyaja duSpravRttim / neSTI viyogaH sukhasampadazcet caritramApAdaya tarhi zuddhim // 88 // sukhaM ca duHkhaM ca zarIripRSThe lagna sadA karmavicitratAtaH / matto na tu syAt sukhasamprayoge na vyAkulaHsyAJca vipatprayoge // 89 // nizAvirAme dinamabhyudeti dine samApte ca nishopyaati| tathaiva vizve sukha-duHkhacakraM jJAtvA mudhIH syAda na kadApyadhIraH 90 // udeti rakto'stamupaiti raktaH sahasrabhAnurvidito yathaiSaH / tathA mahAnto'pi mahodayatve vipatprasaMge punarekarUpAH // 9 //

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( 9 ) svarNa yathA zudhyati vahnitApAd vipatprasaMge'pi tathA mahAtmA / SipatprasaMga: khalu savahemnaH parIkSaNe syAt kaSapaTTikeva // 92 // prAptA vipattirniyamena bhogyA durdhyAnato naiva nivAryate sA / evaM ca zAntyA vipadaM saheta durdhyAnataH pratyuta karmabandhaH // 93 // fit bhoH ! pravAsAdapi vAJchitArthA'siddhebhRzaM tAmyasi rodiSi ntram / kiM sAmprataM svAd ruditena ?, pUrva pApapravRttau na vicAritaM kim ? // 94 // adhyAtmavidyAramaNaikalInAH svarUpalAbhAya sadA yatante / svarUpalAbhe sati nAsti kiJcit prAptavyamityAtmamukhaH sadA syaat|| // 95 // ayaM jano mAtRmukhaH zizutve tAruNyakAle taruNImukhazca / jarA''game putramukhaH punaH syAd mUrkhaH kadApyAtmamukhastu na syAt / 96| Adau bhavecchukavat purISe tataH punarmanmathagardabhaH syAt / jaradgavaH syAt jarasaH prahAre pumAn punanaiva pumAn kadApi // 97 // lAbhArtha mAdhyAtmikajIvanasya devA apIcchanti nRjanma labdhum / tadeva kiM tvaM malinIkaroSi pramAdapaGke hRdi ceta kiJcit ||18|| jIrNA jarA ki maraNaM gataM kiM rogA hatAH kiM yuvatA sthirA kim | kiM sampado varjitaviprayogA yannirvizaMko viSayAnuSaGgaH 1 // 99 // dRDhamAnasatve susthe ca dehe puruSArthasiddhau / yatastra, vArdhakya upAgate tu kiJcinna karttuM prabhaviSyasi tvam 100 sirat archandasti kSaNAda vilInaM zaradabhravat syAt / sphuTepyo ! pugalavaisadRzye mohaM kathaM nojjhasi bAlabuddhe ! // 101 // upasthite karmaNi durvipAke rAjyAdi sarva vilayaM prayAti / kSutkSAma kukSipratipUraNArthaM gRhe gRhe bhizritumapyupeyAt / // 102 // karma sthitiryASada peyuSI na bhavedavazyaM sukhaduHkhasattvam / duHkhaprahANena sukhaM prapitsorakarmakIbhAvamRte na panthAH // 103 // | 2

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duHkhAnyapArANyanubhUya yatra zarIrabhAjo janimApnuvanti / vilokya tat sthAnakameva bhUyA hRSyanti. hA! dAruNa eSa kaamH104|| bhavenmatizced viSayAnuSaGgA'tirekataH zAmyati kAmavegaH / tadetadajJAnavijRmbhitaM te bahirkateneva hi vardhate maH // 1.05 // . pratiSThitA yatra zarIrazaktiradhiSThitA yatra dhiyAM vikaasH| ... vyavasthitA yatra surUpa-kAntithi pratighnanti jaDAstadeva 106 / / vairAgyapIyUSarasena dhautamapyAzu cato malinaM kSaNAt syAt / vikAra hetau nikaTa prayAte. kAmI balIyAMzcapalaM ca cetaH // 10 // kiM tatra, siMhApari cA''sya dezATanapratijJAparipuraNaM yat / *vikAra hetau sati vikriyantaM na ye, ta eya prabhayo yathArthAH // 10 // api triloke'skhalitapratApaM kiM varNayAmA madanaM pishaacm| mahAtmano'pi sphuritapravAdhAna yo'gre striyAH mAJjalikAnakArSIt // 1.09 // mano draDhIyaH pravidhAya satvapratiSThavRttirvikasa dvivekaH / adhyAtmacintAM vidadhada bhavet kimasya kuryAda madanaH zikhaNDI? // 110 // yathA manaHsArathirindriyAzvAn prayukta evaM viSayeSu yaanti| nipAtayatyAzu ca tatra jIvamato'dhikaH kaH prtntrbhaavH?||111|| sa eva dhIrAM balavAn sa eva ma eva vidvAn sa punrmuniindrH| yenendriyANAmupari svasattA vistAritA mAnasa nirjayena // 112 / / jitendriyaM zAntamanaHpratiSThitaM kaSAyamuktaM mamatAvivarjitam / udAsitAraM samupAsmahe muni sa eva sAraM labhate sma jiivnaat||113|| sasaM vAJchan sarvatrijagati tadartha prayatate tathApi klezodhAn satatamanubobhIti vividhAn / * kumArasambhavagatazlAkatRtIyapAdana puurtiH| -

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(11) tadevaM saMsAraM viSayaviSaduHkhaikagahanaM viditvA niHsaMgIbhavati ramate cA''tmani budhaH // 11 // pUNAMnandasvabhAvaH paramavibhurayaM zuddhacaitanyarUpaH / modbhAsiprakAzo'haha tadapi jaDeH karmabhiH smprvishy| mlAni nIto nitAntaM tadatha vimalatAM netumenaM yatadhvaM prAguktaM cAtra bhUyaH smarata dRDhatayA karmabhUmiH sa mohH||11|| kRtvA svasthaM hRdayakamalaM muktavAdyaprasaGgaM zAntyArAme samupavizatA-dvartumAtmAnamenam | mantraM haMho : kuruta mudhiyo'nAditaH pAzabaddhaM kaH syAt svAtmopari hatadayo mUDhadhIzekharo'pi ? // 116 / / ityevaM gRhiNo'pi cetami madA madbhAvanA''lambanAd ___ adhyAtma racayanti saMvidadhataH mNsaarkaaryaannypi| etenaiva pathA ca te'pi viSamAda mucyanta etadbhavAd ityevaM paridarzitaH parimito'dhyAtmopadezo mRduH // 117 // . iti " prakIrNaka upadezaH" prathamaM prakaraNam /

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(12) dvitIya-prakaraNam / puurvsevaa| na duSkaro yogapathAdhirohaH kiM duSkara tahi jagattraye'pi ? / yogasya bhUmAvadhirohaNArthamAdAvupAyaH paridaryate'yam // 1 // . pUjA gurUNAmatha devatAyA AcArazuddhistapami prvRttiH| . . niHzreyase dveSavivarjitatvameva zAstre'kathi * pUrvasevA' // 2 // pitA ca mAtA ca kalAguruzca jJAteyavRddhAH punaretadIyAH / dharmopadezapravaNA mahAntaH satAM mataH zrIguruvarga eSaH // 3 // kartavya etasya sadA praNAmazcitte'pyamuSmin bahumAna eva / puro'sya samyag vinayapravRtti varNavAdasya mibodhanaM ca // 4 // ArAdhyabhAvaH prathamo'sti pitrovimAnayaMsto laghudhIva'dho'pi / ArAdhayed dharmagurukamau kiM nAbaddhamUlastaruredhate hi // 5 // puNyairmahadbhirgurudevasevA samprApyate, tatra nahi pramAdaH / kartuM namo buddhimatAM kadApi kalyANagaGgAprabhavo'yamadhvA / / 6 / / anAdaraM ye gurudevatAnAM kurvanti, pAtraM khalu te kRpAyAH / amI varAkA nijakarmadoSAhatA yataH zreyasi praskhalanti // 7 // calazriyai dAsyamupaiti yasya tasyAyamAnaH pariSadyate cet / na sahyate tarhi kathaM gurUNAmapya priyA bhAvukakAraNaM vAk ? // 8 // premNA balAd vA vanitAvacAMsi satkAramArge'skhalitaM nayanti / vAcaM hitAM tatrabhavadgurUNAM na manyate, kIvRza eSa mohaH ? // 9 //

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( 13 ) apakSapAtAH zucitatvabodhA mahAtrateSu sthiratAM dadhAnAH / asaGginaH zAntisudhopabhogA dharmopadezA guravo'vaseyAH // 10 // tathAvidhAH zrIguravo bhavAbdhau svayaM tarItuM na paraM yatante / uddhartumanyAnapi dehabhAjaH paropakArAya satAM hi yatnaH // 11 // nRdevayogIndranataH sa deva AtmazriyaM saMpratipattumicchAH / syAdvallabho vallabhavastuto'pi yogo'sti dUre na dazedazI cet // 12 // yathArthadevatvavinizcayasyAbhAve prazastAzayato gRhasthaiH / sarve'pi devAH paripUjanIyA natvAgrahaH sAmpratamajJatAyAm ||13| zAspada viSaye ca cArisaMjIvanIcAranayo babhASe / vizeSadRSTau ca paratra sAmyAd devI yathArthaH pariSevitavyaH ||14| * na rAgaroSAdikadoSalezo yatrAsti buddhiH sakalaprakAzA | zuddhasvarUpaH paramezvaro'sau satAM mato 'deva' padAbhidheyaH ||15|| rAgaMNa roSeNa vayaM prapUrNAstathaiva devo'pi hi sambhavecet / kastatra cAsmAsu ca tarhi bhedAM vivektumarhanti budhA yathAvat // 16 // tasmAt sa devaH khalu vItarAgaH priyo'priyo vA nahi tasya kazcit / rAgAdisattAssvaraNAni nAma tadvAMzca sarvajJatayA kutaH syAt // 17 // vayaM sarAgAH prabhurastarAgaH kiJcijjJatAsmAsu sa sarvavedI / zarIriNaH smaH sa punarvideho'smAkaM samArAdhyatamaH sa tasmAt // 18 // artrgoSTha vividhAM vidhAtuM milet kathaJcit samayaH sadApi / revisekAzo'pi na zakyalAbhI devasya pUjAkaraNAya hanta ! ||19|| mariafi areafeka yadIyaM samIhate'ntaHkaraNaM sa martyaH | upAsanArtha paramezvarasya kathacidAnotyatrakAzameva // 20 //

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(34) lokApavAdAda bhayazIlatA ca mudakSiNatvaM ca kRtajJatA c| sarvatra nindAparivarjanaM ca satAM stavaH prastutayAMgyazAktavam // 21 // kRtapratijJAparipAlanaM cAmatsadya yatyAgavidhAnavatvam / nAlasyavazyaM punarAgrahazca suyogyakAryeSu vivekayuddhayA // 22 // adainyamApadyapi, namratA ca sampanpraka, mahatAM ca maarg| samArurukSA''rjavamArdave ca santoSavRttiH suvicAratAca // 23 // lokA'viruddhAcaraNAnuvRttiH sarvatra caucityavidhAyakanyam / evaMprakAraH svayamUhanIyaH sadbhiH sadAcAra udArayuddhayA / / 24 / / catubhiH kalApakam / . svajIvanaM kIdRzamucanIti sampAdayedyogapathArurukSuH / tadetadetena vicArakANAM manobhuvAM spaSTamupAgataM mayAt // 25 // bahuprakAraM tapa Amananti yuktaM yathAzakti tapo vidhAtum / dehasya zuddhihRdayojjvalatvaM vidhIyamAne'tra vivekapUrvam // 26 / / kizcid vyathAyAmapi sambhavanyAmanAdarastatra na maMvidheyaH / abhyAsato'ye sukaraM tapaHsyAt kaSTAd vinA karma na hanyate'pi // 27 // na rocate bhojanamanvahaM ca kasmai?, paraM tena ka iSyate'rthaH / ayaM bhavaHsyAda yadi saukhyapUrNastadA kSamaH syAd vissyaiksnggH||28|| na vAstavo bhojanamAtmadharmA dehasya sona vidhIyate tu / tasmAdanAhArapadopalabdhyai yuktaM tapopyabhyasituM sudhInAm // 29 // na yatra dudhyAMnamupasthitaM syAd yogA na hAni punarApnuvanti / bhINAni na syuHpunarindriyANi kuryAt tapastat suvicaaryuktm|30|dhnsy hetorathavA niyoge svasvAminaH saMsahate bubhukSAm / uddeza Atmonnatisampadastu tapo yathAzakyapi naiva citram! // 3 //

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( 15 ) vadanti santaH pratipadyate ca dAvA bhikalpo bhava eva bhImaH / vicitrarUpAsti ca karmasRSTistad bhogakITIbhavituM na yuktam ||32|| nAnAvidhasvAdurasaprapUrNabhojyopabhoge pravidhIyamAne / prapadyate yadyapavargalakSmIrbhave tadA ko bata paryaTan syAt ? // 33 // antaHzarIraM pracaranti karmapratyarthino guJjadanantazauryAH / anaM pravezyaM yadi poSaNIyA nAmnaM pravezyaM yadi zoSaNIyAH ||34|| sampAditazcet tapaAdareNa kaSTasya samyak sahanasvabhAvaH / bahuprasakne phalavAn tadA syAd raudro na ca syAd maraNakSaNo'pi // 35 // bhuktiH sakRda vA rasavarjitA ve-SadUnakukSirmitavastubhirvA / divyAzanAnAmapi sAmyato vA prakIrtitA sApi tapaHsvarUpA // 36 // mAsya mandrIkaraNaM tapo'sti prAptaM rahasyaM tapaso'tra sarvam / dhanyA ramante'tra vivekadIpa prodbhAsitAtmonnati hetu mArgAH ||37|| samagrakarmakSayato'pavargo bhavAbhinandA imakaM dviSanti / ajJAnasAmrAjyamihAsti heturahI ! mahAdAruNa eSa mohaH ||38|| saMsArabhoge sukhamadvitIyaM ye manvate duptavivekanetrAH / niHzreyasaM te samadhikSipanta AzcaryapAtraM na satAM bhavanti ||39|| susvAdubhutirmadhuraM ca pAnaM manojJavastrAbharaNAdidhAnam / itastataH paryaTanaM yatheSTaM vayasyagoSThI sumukhImukhaM ca // 40 // ityAdikaM zarma bahuprakArakaM saMsAravAse prakaTa pratItikam / ast kva nAmeti viSasya modakAn prasArayantyajJagaNe kubuddhayaH 41 // yugmam / saMsArabhogeSu sukhaM yadeva pratItimArohati duHkhametat / shere kSaNabhaGguratvAd duHkhAnvitatvAdamahattvataH // 42 //

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(16) samastakarmakSayato'khilArthaprakAzayuktaM sukhamadvitIyam / yasmin trilokIsukhamasti bindurmukto ka icchennahi?, ko bhavet / brida ! // 43 // evaM ca muktAvanukulavRttiravAdyupAyo'bhihiteSu mukhyH| yasmin sthite'nye'pi bhavannyupAyA yatrAsthite vyartha upAyarAziH // 44 // ityeva yogaprathamAdhikAripravarttanaM kiJcididaM nygaadi| yathAvadasmin pathi saJcarantaH samyagdRzo granthi bhidA bhavanti / 46). adhe parAvartananAmakAle'vaziSTa utkRSTatayA bhavanti / samyagdRzo mokSapadasya lAbhe'pyayaM vilambo'rthana eva bhUyAn // 46 // vimalaH pariNAma AtmanaH / kila samyaktvamudIritaM budhaiH| . apavargapurapravezanaM na hi mudrAmanavApuSAmimAm // 17 //

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( 17 ) tRtIya-prakaraNam / aSTAGgayogaH / yatrAsti duHkhAnanuviddhamevAnantaM sukhaM zAzvatameSa mokSaH / samagrakarmakSaya lakSaNo'sau nAsti muktiH sati karmaleze // 1 // offrent bhavato vibhinnau svargAd yataH syAt patanaM, na mokSAt / svarge sukhazrIH punarindriyotthA jJeyA parabrahmamayI tu mokSe ||2|| sakarmakAkarmako dvidhA''tmA''dimastu saMsAritayA prasiddhaH / akarmako nirvRta-mukta - middha - brahmAdizabdairabhidhIyate ca // 3 // mokSarssar yogavidaH purANA yogasya panthAnamadIdRzannaH / aSTAnabhedaH sa punaH prasiddhaH pradarzyate kiJcana tatsvarUpam ||4|| yamaniyamAsanaprANAyAmAH pratyAhRtizca dhAraNayA / sArdhaM dhyAnasamAdhI ityaSTAGgAni yogasya // 5 // tatrAhiMsAsatyAsteyabrahmAparigrahAzca yamAH / zaucaM toSazca tapaH svAdhyAyaH prabhuvicintanaM niyamAH // 6 // ekAntato'bhinnatayA zarIra-zarIriNau sambhavato na yuktau / parI bhavaH kasya hi jAghaTItu nAze zarIrasya zarIrinAzAt ? // 7 // nApyevamekAntapRthaktvamaGgAGginorvicArAdhvani saJcariSNu / evaM hi hiMsA nahi mambhavitrI hate zarIre'pi zarIrabhAjaH // 8 // medhAvinastat pratiyanti dehAdU vibhinnamapyabhRtaM kathaJcit / saMyogato'bhinnamato'GganAze yA syAd vyathA tAM pravadanti hiMsAm 9 // AkITakAdA ca surAdhirAjAt sarvatra jIveSu sukhAsukhasya / priyApriyatvaM parinitya dhImAn na kvApi hiMsA''caraNa vidadhyAt // 10 //

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( 18 ) zarIriNAM vallabha labhaM ca prANAH svakIyA idamarthameka | sAmrAjyamapyAzu janAstyajanti tat kiMvidhaM dAnamalaM vadhAya ? // 11 // amyasya cetaH kamalasya khedahimodakena glapane'pi dhIrAH / hiMsAvakAzaM samudIrayanti kathIkRtau kiM punaraGgabhAjAm 1 // 12 // caNDarogAbhihataH pazurvA naro'thavA mArayituM na yuktaH / modita prApsyati zaMsa mRtvA netA'pi ca prApsyati duHkhamupram 13 / vyApAdanaM hiMsakavRttibhAjAmapi kSamaM netyavadhAraNIyam / loke zva-mAjara-mayUra-gRdhrAdayo'GginaH kena bhavanti hiMsrAH 1 // 14 // bhayaGkarairvRzcika- dandazakAdibhiH pariklezamadhizrito'pi / na mArayennApi ca tADayet tAn nAtra kaMzcit phalasiddhilezaH || 15 // na pApahetuH sukRtAya pApocchedAya vA prANivadhaH kadApi / kiM jAyate jIvitanAzaheturhAlAhala jIvitasampadAyai ? ||16|| dharmastvahiMsA prabhavaH, kathaM tad hiMsAta AvirbhavitA kadApi ? | nAmbutaH samprabhavanti pAthoruhANi vanherjananaM labhante // 17 // idaM paraM teja ithaM parA zrIridaM paraM bhAgyamidaM mahattvam / azeSavizvezvaranamra maulinamaskRtaM satyamahAvrataM yat // 18 // mRSodyate yat phalamAkulayya phalasya khalvasya muvA''gasazca / astyantaraM kIdRgavekSaNIyaM yuktA hi kAryeSu tulAsamA dhIH // 19 // dhanArjanaM nyAyapathena samyaguca / gato'zakyatayA ka Aha ? / Arambhato dhIratayA tu sA ApadyamAnAH pratikUla yogAH ||20| zAmyanti sarvANyapi dUSaNAni yathArthavAde pravijRmbhamANe / mRgezvare krIDati vAraNAnAM sambhAvanIyo hi kutaH pracAraH 1 || 21 || prayAtu lakSmIH svajanA arAtIbhavantvakIttiH prasarIsarItu / acaiva vA mRtyurupa sthito'stu vadedasatyaM na tathApi dhIraH // 22 //

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( 19 ) yataH parikezamupaiti janturbhASeta satyAmapi tAM giraM na / pRSTo'pi jalpena kadApi marmAvit karkazaM vairanibandhanaM ca // 23 // punanti te svIyapadAravindeH pRthvItalaM sundarabhAgadheyAH / manovaco bhUghananeSTitAni spRzanti nAsatyaviSaM yakeSAm ||24|| pluSTaistant ! prajvalitAgninA duH sAndrIbhaved, durvacasA na lokaH / vAkU sUnRtA yaM tanute pramodaM na candanaM taM na ca ratnamAlA ||25 // vinazvarI zrIzvapalAzca bhogAH svArthaikabaddhAH svajanAH samagrAH / ato mRSAvAda upAsanIyaH kimarthameSA sudhiyAM manISA // 26 // apratyayaM yad vitanoti loke durgAsanAnAM dadate nivAsam / doSAn prasUne pravalAn krameNa tad dharmazIlo na vadatyasatyam ||27| vratAni zeSANi vadantya hiMsAsarovare pAlisamAni dhIrAH / satyasya bhane sati pAlibhaGgAinargalaM tat khalu viplaveta ||28|| svamanyadIyaM haratA'dhamena dattaH svadharmopavane pradAhaH / itaM dhanaM svAsthyamukhaM na sUte tasmAt paribhraSTamitastato'pi ||29|| daridratA- durbhagatA - zarIracchedAdikaM steyaphalaM vilokya / tatra pravRttivyasanaM samujjhet, yukto grahItuM na tRNo'pyapRSTavA ||30|| adyApi no dRSTamidaM zrutaM vA yat steyamAlambitavAn manuSyaH / prabhUtamAnandamapetazaGkamabhukta koTIzvaratAM prapadya // 31 // caupApamadhiSThito'sti svAsthyaM paraM hAritavAn na, kintu / dhRtiM ca dhairya ca marti ca samyag janmAntaraM cApi sa hInabhAgyaH ||32|| yo mAryate'sau kSaNameka eva prApnoti duHkhaM praviNe hRte tu / 'putrapautro'pyupayAti yASajIvaM vicintyeti jahAtu cauryam // 32 // steyapravRttiH khalu nIcakAryamasteyavRttiH puruSArthamArgaH / vizuddhahastasya ca sAdhuvAdaH zAmyamsyanarthAzca paratra nAkam // 34 //

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(20) yasmin pradIpe zalabhanni doSA yasmina sudhAMzI pritaapshaantiH| yasmin samudre guNaratnabhUtistad brahma ko na spRhayet scetaaH||35|| yasmin dineze paritapyamAna upadravadhvAnta upaiti nAzam / iSTArthasampAdanakalpavRkSe'smin brahmacarya sudhiyo yateran // 36 / / siMhAsane vopaSizana surendraH pravandate yAn zucibhaktinanaH / . te brahmacaryavratabaddhacittA manasthinA mayaMbhuvAM jayanti // 37 // .. phalanti mantrA vahate ca kItiradhyAsate sannidhimapyamAH / . yasmin sati prasphuritaprabhAve tadbrahmacarya suvicAralabhyam // 38 // asthnAM prabhUtaM balamarpayantaM raktapravAhaM pravikAsayantam / mukhe pratApAruNatAM dadhAnaM na kaH sudhIbrahmayamaM surakSet ! // 39 // ma taM zaratparva himAMzuropiH prahlAdamutpAdayituM kSameta / gata rasaM divyaphalAni cApi hArda rasaM brahma yamAtanoti // 10 // yat prANabhUtaM munidharmalakSamyA hetuH parabrahmaNi yaza, yasmAt / niryAti medhA taTinISa zailAt tat pAlayan brahma na pUjyate iha pratiSThA ca paratra ca svaryasmAdado brahma vihAya, mArgam / ApAtamAtre ramaNIyamante kimpAkavada dAruNamAzrayena // 42 // dehe tapasyeva na tApaheturheturna vA bhaktiriva zramasya / svabhAvasiddho manasaH pavitrIbhAva sthito brahmayamazvakAsti // 43 // parikSamante gRhamedhinastu ma sarvathAbrahmamahAvratAya / tad dezato brahmaNi te yateran svadAratuSTAH paradAravarjAH // 4 // triya svasAra jananI sutAM vA svAM kAmadRSTayA samavekSamANe / kAMdhopatApaprabhavaM vicintya parasya nAryA na dRzau kSipeta // 45 // * nahi svadArA api sevitavyA AsaktitaH, kiM punrnynaaryH| notsAte kSeptumitastataH svaM hI ! yatyate pAtayituM tu retH||4||

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( 21) zukraM zarIrasya samasti rAjA hate punA rAzi purasya hAniH / rakSet tataH kAmazarebhya enaM brahmoJcasannAhadharaM vidhAya // 47 // kaH pratyayastatra paraM pumAMsaM yA sevate strI cplaa'pljaa| viSasya pAnaM dahane ca pAto varaM parastrI na tu sevanIyA // 48 // sarvasvanAzaH prabalaM ca vairaM bandho vapuSpAtanasaMzayAtiH / paratra ghorasthalasammazcA'nyastrIprasAsya phalAnyamani // 49 // zirISapuSpAdhikamArdavANIM mamucchalatsundarakAntipUrAm / samuccAsatpaGkajagandhi-parvazaratsudhAdhAmamanoharA''syAm // 50 // evaM vidhAM prauDhakalAkalApAmapi tyajed yoSitamanyadIyAm / sAdhAraNatrImapi kAlakUTavallI parijJAya vivekazAlI // 51 // yugmam / manaHpravRttirvacasaH pravRttidehapravRttizca miyo vibhinnaaH| yAsAM na sAdhAraNayopitastA niSevitAH syuH sukhasampadAyai // 52 // vezyAnuSataH puruSaH kilA'matsAprasamAbhirato vivekAt / . tathAvidhaM prazyati yena devAna na manyate nApi gurUMdha bandhUn // 53 // dravyecchayA kuSTinamapyamayopamaM parisnigdhavRzekSate yaa| snehosmitAM tAM sRjatImasatyasnehaM na gacched gaNikAM kadApi // 54 // rUpaM yadeva pravilokya mAdhannAbhyantaraM tasya yadi svarUpam / '-vicintayet tatvadRzA, na tarhi bhavet smraandolitcittvRttiH||55|| parAmanAmAmapAtakAgnau sarve guNA aahutimaapnuvnti| ataH paraM kizcana nAsti maurvyamataH paraM nApyadhamaM caritram // 56 // pusaH pratIdaM pratipAdyate mma yada brahmacarya vanitAjano'pi / tAtparyatastat kSamate grahItuM nija sthitiM cetasi lakSayitvA // 27 // parigrahAd mUrchati, mUchanAzca karma prabandhA iti sampradhItya / parigrahaM sarvamapi tyajanti dravyAdirUpaM munayo'pasamAH // 28 //

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( 22) gRhasthabhAvo muninA ca bhinne parigrahI nanna munirgahIva / parimahA''saktamune munindhe bhayenna kammAda gRhiNAM munitvam ! // 29 // nindho gRhI myAdaparigrahatye ninyo muniH syAt maparigrahatthe / dravyopabhoga madanaprasaktairapi pracArasya na durvacasvam // 60 // . dravya graha lAbhadRzApi mUlakSati binA'nyanna badanti mntH| saMsAradurthAta nirodhahetuH munibhinaM mAdhyapariprahatvama // 61 // gRhasthavargamtvaparigrahatyamadhyAmina na prbhvissnnugmti| ataH sa kurvIta parigrahasya pramANamAzApramagavagaMdhi // .62 // .. parigrahasyA'mvalitapracAre tRSNA pranAm labhate nitaantm| . tato janaH pota ivAmburAzI bhave nimaje diti cintanIyam // 6 // / parigrahasyAtivazIbhavantaM muSNanti caurA viSayAMbhidhAnAH / dahatyanako dahanaH kaSAyavyAdhA niruvanti punaH samantAt // 6 // pApasya vallomamukhasya khAni doSAvalImAtaramAhugazAm / Azarmiyastatra caranti vegAda na yatra bhAmaH zazino gvezca // 65 // AkrAnta vizvatritayAM'pi lAbhapayonidhimnaH pramaran niruddhaH / yamoM'zato'pyeSa samAzrito yerevaMvidhAH myuhiNo'pi dhanyAH 66 / / ArambhabhArA bhavavRkSamUlaM parigrahaH kAraNamanyamISAm / tasmAdavazyaM niyatapramANaM parigrahaM maMvidadhIta gahI / / 67 // etAnahiMsAdiyamAn svazakterahanti sampAlayituM samagrAH / / dho'styayaM sArvajanIna eva svAbhAvikI jIvananItireSA // 68|| uktA ahiMsAdiyamA amI dikkAlAghavacchinnatayA vimuktAH / mahAvrataM santi ca sArvabhaumA vitarkabAdhe pratipakSacintA // 69 // . vitarkabAdhe pratipakSacintanAda yogasya saukaryamavekSya yoginaH / yameSu bogasya babhASire'jatAM vinApanetA prathamaM hi yujyate // 7 //

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(23) hiMsAdayaH santi vitarkasammakAH pratyekamete khalu saptaviMzatiH / kRtAnumodAspadakAritA hi te krodhAca lobhAna tathaiva mohtH||7|| nayeti bhedA mRdu-madhya-tItrai daistribhiH santi yathoktasaMkhyAH / pratyekamete mRdumadhyatIvAstridhA punaH syurmudumadhyatItraiH // 72 // yugmam / anantamajJAnamanantaduHkhaM phale amISAM nitarAM vibhAvye / ataH prakarSa samupeyuSAM yat phalaM yamAnAmabhidhIyate tat // 73 / / dayAtratasthairyavataH purastAda nisargavairA api dehabhAjaH / mithaH prazAmyanti tadevamAdye vrate phalaM yogabudhA abocana // 7 // satyavrate prAptavati pratiSThAM phalaM prasidhyatyakRte'pi yatne / syAdasya vAcA va phalaM parasthA'nudyacchato'pIti phalaM dvitIye||75|| asteyanAmavratanizcalatve bhavanti ratnAni na durlabhAni / pratiSThite brahmaNi vIryalAbho'parigrahe janmakathantvabodhaH // 76 / / yogdRssttiH| aSTau ca yogasya vadanti vRSTIraSTAbhira : saha tAH krameNa / suzraddhayA saGgata eva bodho dRSTirbabhASe prathamA'tra mitrA // 77 // mandaM ca mitrAvRzi darzanaM syAt tRNAnaloyota ihopamAnam / na devakAryAdiSu khedavRttI roSaprasaGgo'pi ca nAMparatra // 78 // zrIvItarAge kuzalaM mano'smai namazca paJcAGgatayA praNAmaH / sezuddhametat kila yogabIjaM gRhNAti dRSTAviha vartamAnaH // 79 // na kevalaM tat khalu vItarAge munipravekeSvapi zuddharUpam / teSAM vizuddhAzayatadha sevA''hArapradAnAdibahuprakAraiH // 8 //

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(24) udvimatA cAtra bhavAmburAzeH sAmAnyato'bhigrahapAlanaM c| zrIdharmazAsreSu samAdaraca zraddhA ca bIjazravaNe pramUtA // 81 // evaM ca dRSTAviha vartamAnaH kRpAparo duHkhiSu, nirguNeSu / adveSakacocitasampravRttiyoMgapravINaiH kathayAmbabhUve // 82 // durbodhaghameM vipulo'mbuvAho durvartanadrau nizitaH kutthaarH| ... satsaGgatiryA munibhiyaMgAdi tatprAptiratra pragaternidAnam // 83 // antye parAvarta imAM ca dRSTiM kalyANarUpAM labhate subhaagH| .. hetuH paro bhAvamalAlpatA'tra ghane male satsu na saravabuddhiH // 8 // yathApravRttau karaNe'ntya IdRg AsattimadgranthibhidaH svarUpam / ' apUrvatAM tena yathApravRtterAsannabhAvena vudhA avocana // 8 // caturdazoktAni jinAgame guNa-sthAnAni, tatra prathamaM nigadyate / samAgatasya prathamAmimAM dRzaM zAstre tu sAmAnyata evaM varNitam // 86 // yamapradhAnA prathamA ghRguktA tArA dvitIyA niymprdhaanaa| zaucasya sadbhAvanayA ca tatra ghRNA svadehe'nyazaroryasamaH // 8 // susaravasiddhiH sumanamkabhAva ekAgrabhAvo jaya indriyANAma / AtmasvarUpekSaNayogyatA ca phalAnyamUni pratipAditAni // 48 // yugmam / santoSato'nuttamasaukhyalAbhaH svAdhyAyatI darzanamiSTadeve / *tapena kAyendriyayAMzca siddhiH proktA samAdhiH praNidhAnataca // 89 / / asyAM ca tArAdazi gomayAgni-kaNopamaM darzanamUcivAMsaH / nodvimabhAvo'tra hitapravRttI tatvAvabodhasya punaH samIhA // 10 // * akArAnto'pyasti /

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(25) prItistvavicchinnatayA'tra yoga-kathAsu bhaktimahatI ca satsu / bhayaM na nIvaM bhavatastathA'nAbhoge'pi nAtyarthamayogyakarma // 91 / / trAsaH svakIye vikale ca kRtye'dhike'dhikasthe ca viyodhumicchA / duHkhaprahANAya satAM prayatnaM nAnAvidhaM vIkSya kayantvaSuddhiH // 92 // mAmmAkamuccaiHpratibhAprakAzI granthAH punaH santi suvistareNa / ziSTAH pramANaM tadihetyamuNyAM dRSTau sadA tiSThati manyamAnaH // 93 // yatrA''manaM nAma sukha-sthiraM syAd dRSTibalA sA viditA tRtiiyaa| pUrda ca kASThAgnikaNa prakAzasamaM bhaved darzanamatra dRSTau // 94 / / mahAMzca tatvazravaNAbhilASaH kSepo na yogasya pathi prayANe / asAdhutRSNA tvarayorabhAvAt sthiraM sukhaM caa''snmaadhirsti||15|| ato'ntarAyAH zamamApnuvanti dvandvAbhighAto na ca sambhaviSNuH / apAyadUrIbhavanena kRtyaM bhavet samastaM praNidhAnapUrvam // 96 / / yUnaH sakAntasya vidagdhabuddhoM divyageyazravaNe'bhilASaH / tatkoTimArohati tattvavidyAsudhAsamAsvAda ihAbhilASaH // 17 // ' asatyamuSmin zrutamapyapArtha miyoSarAyAM bhuvi bIjavApaH / * satitvamuSminnasati zrute'pi niHsaMzayaM karmaparikSayaH syAt // 98 // tUryA'nvitA prANayamena yogotthAnena muktA dRgavAdi diipraa| asyAM ca tattvazravaNapravRttirna sukSmavodhaH punaratra bhAti // 99 // yaH zvAsa-prazvAsagatiprarodhaH sa yogibhiH prANayamo babhASe / -sa recakaH puraka-kumbhakau ca zvAso bahirvRttirihA''dimaH syAt prapUraNaM yat punarasya pUrakaH sthiratvasampAdanameSa kumbhakaH / maikasvabhAvAH khalu yogasAdhakA gacchanti kecit tata IdazA pathA // 101 // ( yugmam ) syAd bhAvataH prANayamastu bAhyabhAvasya rekAd atha pUraNena / antaHsvabhAvasya, yathArthatasvadhIkumbhanAd, uttamametavAm // 102 / / . 4

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(26) jIto'pi mitrAdapi putrato'pi dharmaH priyaH syAdiha praanntopi| dharmAya prANAnapi vikSipeta prANAntakaSTe'pi na tu tyajet tm||103|| evaM bhavakSArapayonirAsAt tatvazrutisvAdujalena puNyam / bIja prarohapravaNaM karoti samyAtiH sadrubhUribhaktiH // 10 // mithyAtdhasmizca dRzAM catuSke'vatiSThate granthyavidAraNena / granthevibhedo bhavati sthirAyAMtad dakcatuSke'tra na suukssmbodhH||10|| avedyasaMvedyapadAbhidheyaM mithyAtvadoSAzayamUcivAMsaH / tasya prabhAveNa kRtAvakAzA kRtyeSvakRtyeSvavivekabuddhiH // 10 // . avekSamANA api janma-mRtyu-jarA''mayopadravaduHkhapUrNam / / saMsAramalpetaramohadopAt samudvijante nahi dehabhAjaH // 107 / / avedyasaMvedyapadaM catuSke dRzAmamUSAmapi vartamAnam / satsaGgatastasya vinirjayena svato'payAtyeva kutarkarAhuH // 10 // zamAmbuvAhe pratikula vAtaM sadbodhapadme ca himopapAtam / zraddhAnazalyaM smayakAraNaM ca pracakSate yogavidaH kutarkam // 1.09 // bAdamya mArgAH prativAdamArgA nAnAvidhAH santi satAM sabhAsu / tattvAntamApnoti na khalvamIbhirdRSTAnta Aste tilpiilko'tr||11|| eke'bhiyuktA amukaM padArtha yathA'numAnaiH parikalpayanti / anye'bhirUpA amumaiva bhAvamanyasvarUpaM pratipAdayanti // 111 // atIndriyArthA yadi hetuvA daivinishcyaadhyaanmdhishryeyuH| etAvataH kAlata eva taMgu sunizcayaH prAjJavaraiH kRtaH syAt / / 12 / / tasmAt kutarka graha ujjhitavyA nAnena ko'pyasti phalopalambhaH / madhyasthabhAve ca kRtAdhakAze mamyagdRzAM sambhavitA vikaasH||113|| samyAdRzaH santi catana etAH sthirA ca kAntA ca prabhA praap| pratyAhRtistatra bhayet sthirAyAM syAd darzanaM bhrAnti vivarjita - .. * chandAbhahI nAna sambhAcyaH / anya nApIkSu sthaleSu /

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. pratyAhategraMthi vibhedanena mphuradiyekovalamAnasAnAm / saMsAraneTA pratibhAti bAladhulIgRha koDa nasanibhava // 115 // tatvaM paraM jyotiriha jJarUpaM vaikalpikaH sarva upaplavo'nyaH / evaM ca bhogo bhavabhIgibhIgA''bhAgamvarUpaH pratibhAsate'tra // 116 // ramna prabhAyA upamoditA'tra mUkSmAvabodhasya samanyayo'pi / pratyAitiH mA punarAcacakSe samAhRtiyo'rthata indriyANAm // 117 // avedyamavedyapadAda viruddha syAda vedyasaMvedya padaM sthirAyAm / etat punargranthividAraNotthaM ruciprakAraM munayo vadanti // 118 // tatazca kAntAdazi.saMpravezamtArAprabhAbhaM dhruvadarzanaM ca / cittasya deze sthirabandhanaM yat tAM dhAraNAmatra vadanti mntH||119|| sthirasvabhAvAdiha nAnyamuJca mImAMsanAyA api saMvikAsaH : samyasthitaH syAdathadhAraNAyAM lokapriyo dharmasulInacetAH // 120 // mAyAjalaM tatvata IbhamANo'nudvigna patyAzu yathA'sya madhyAt / bhogAna svarUpeNa tathaiva mAyA'mbuvada vidan bhukta upati mokSam // 12 // na dharmazakti pravalAmamuSyAM bhogasya zaktiH amate vihantum dIpApahI gandhavaho jvalantaM davAnalaM ne tumalaM zamaM kim ? // 122 // mImAMsanA dIpikayA samAnA mohAndhakArakSapaNe'tra bhAti / tattvaprakAzaprasareNa tenA'samaMjasasyA'pi kutaH pracAraH ? // 123 / / dRSTiH prabhA'dyutitulyabodhA dhyAnakamArA rahitA rujA ca / pravartate dhyAnasamudbhavaM zaM zamapradhAnaM svavazaM gariSTham / / 124 / / sarva bhaveda anyavazaM hi duHkhaM sarva bhaveda AramavazaM ca saukhyam / sukhAsukhaM vastuta etaduktaM guNo'tra tatvapratipattirUpaH // 125 / / yA dhAraNAyA viSaye ca pratyayakatAnatA'ntaHkaraNasya nanmatam / dhyAnaM, samAdhiH punaretadeva hi svarUpamAtrapratibhAmanaM mataH 126 / /

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(28) asAvRttyAkhyakasatpravRtipadaM prabhAyAM labhate muniindrH| prazAntavAhityamapIdamevedameva nAmAntarato'nya AhuH // 127 // dRSTiH parA nAma samAdhiniSThA'STamI sadAsaGgavivarjitA ca / sAtmIkRtA'syAM bhavati pravRttiAMdhaH punazcandrikayA samAnaH // 128 // asyAM nirAcArapado munIzvaraH zrIdharmasaMnyAsabalena kevalam / lamdhvottamaM yogamayogamantataHprApyApavarga labhate'stakarmakaH // 12 // tRNagomayakASThahavyabhuka knndiipprbhyopmiiyte| - atha ratna-bha-bhAnu-candramaH prabhayA bodha iha kramAt punaH // 130 // khedAdidoSA iha nirgatAstathA' dveSAdikA aSTa guNAH bhitAH kramAt / ityevamaGgASTakamaSTakaM zAM saMkSepato'dIta yogisammatam // 131 //

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(29) caturtha-prakaraNam / kssaayjyH| AtmasvarUpaM prathamaM pravidhuryogazriyAM protmahamAnacittAH / ma para yogasya yadasti bhUmirAkAzacitropamamanyathA syAt // 1 // AtmakSetre yAMgataH kRSyamANe mamyagrUpaiH santataM prauDhayatnaiH / mampayante'nanta vijJAnavIryA''nandA nAste maMzayasyA'tra leshH||2|| idaM padArthadvitaye samastamannarbhavanna vyatiricyate'taH / aDamtathA cetana ityam ho. jaDena caitanyamupAvRtaM naH // 3 // pramiddhamaMtaJca jaDasya yogAt kezAn vicitrAn sahate sdaa''tmaa| vivekabodhe pratibhAti dehAda duHkhAtithiH syAt kuta eSa AtmA ? // 4 // maMzAnAmekamevAsti mUlamAtmAjJAnaM tacca dhIrA yadanti / AnmAjJAnAtaduHkhaM pragazyed AtmajJAnAda. anyathA no tapobhiH saMsAra Atmaiva jitaH kaSAyendriyaH sa evetarathA ca mokSaH / kodhAdayastatra kaSAyasamjJAzcatvAra uktA bhavavRkSameghAH // 6 // vo vairahetuH paritApakAraNaM zamArgalA durgativartanI punH| utpadyamAnaH prathama svamAzrayaM dahed dahed vanhi rivAparaM na vA // 7 / / krodhasya tasya prazame kSamAkSamA zramA''tmasAmrAjyaparispRhAvatAm / yA saMyamA''rAma vizAlasAraNiH kliSTAghabhUmIdharabhedanAzaniH / / 8 / / . yugmam / krodhaH prasiddho mRdumadhyatIvrAdhanekabhedaiH sklaanubhuutau|| yAdRksvarUpaH sa udeti tAgarasAnuviddhaM vitanoti karma // 9 // yogasya panthAH paramastitikSA sA krodhdaavaanlmeghvRssttiH| yastAmRte'bhIpsati yogalakSmI halAhalAda vAJchati jIvitaM sH||1.

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nizamya durbhASitamamyadIyaM nAtanvate rossmudaarcittaaH| sampAdanIyaH sahanasvabhAvaH zAThyaM zaThAne nahi kartumarham // 11 // krodhaM ca kasmAd vidadhIta yogI? durbhASitaiH sthAna hi kopirogH| navA yazaHzrIlabhate vilopaM dravyasya hAnerapi nAsti vArtA // 12 // roSeNa vairaM labhate'vakAzaM vairAt punaH stvgunnprhaanniH| .. evaM skhalet saJcaramANa AtmonnatyadhvanA roSasamAzrayeNa // 13 // ruSyajanaM prerayate'smadIyaM prAcInakarmetyatha cintanIyam / parAzraye ruSyati vA prakopaH prayojake karmaNi vA vidheyaH1 // 14 // kRtAparAdhe yadi nAma kopo na karma ki tahiM kRtAparAdham / / etat prabhAseta vicAryamA sarve'parAdhAH khalu karmarAjaH // 15 // .. trailokyacUDAmaNayo'pi devAdhidevatAstADana-tarjanAdi / vitenuSaHkSAntibharairapazyan kSamA tadevaM na hi kiM kSamA nH||16|| prakampamAnauSTaka-raktanetra-prasvedasaMklinnamukhAravindam / krudhyantamAlokya vicArazIlaijvarIva mAnyaHkaraNA''spadaM sH||17|| jvarAture kurvati durvacAMsi yathA na kopaH kriyate dayAtaH / tathA dayAdRSTita eva dRzyaH krodhajvarAd durvacanAni kurvan // 18 // bhanaspatitve ca pipIlikAtve samAgato'nekaza eSa AtmA / tadA'bhimAno galito'sya kutra na sadhate samprati durvaco yat // 19 // AkrozazAntirmadhuraicobhirAkrozato'sau punareti vRddhim / pradIpanasya prazamAya vAri kSipanti nottejakamindhanAdi // 20 // durIkRtAH sampada ujjhitA strI nItaH samanaH svajano'pyupekSAm / atha prakopAcaraNaM kimarthaM tathApyasau ced hatabhAgateyam // 21 // ko'snyasmadIyo bhuvamatraye'pi kartta krudhaM yatra kilAdhikAraH / / saMsarga eSo'sti ca karmakalpyo nyAyyaM prakopAcaraNaM na tasmAt // 22 //

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(31) . sthAtavyamatrAsti kiyahina yat kopAgninA prajvalana kSamaM syAt !! yadyahikAyeM kSama eva kopaH pAratrikAthai prazamo na tarhi ? // 23 // yamAna kuruvaM niyamAna kurudhvaM kriyAM kurudhvaM ca tapaH kurudhvam / na cet samasti prazamAvagAhaH kA''zA tadabhyaH phalamuccamA'tum? manazca vAcA ca vapuzca yasyA'vagAhate kSAntisudhAsamudre / dhanyaH kRtArthaH sukRtI mahAtmA kalAvapi prekSyamukhAmbujo'sau // 25 // krodhAndhalIbhUya yadeva kArya karoti sadyo viparItarUpam / tadeva kopAMparame pAyai duHkhAya ca syAd, dhigaho ! avidyA // 26 // Akrozane vA paritADane ghA yogapravAhe sthitvaanRssistu| . dhyAyed-' na me kiJcana nAzameti sazcitsvarUpaM mama nizcalaM yat ' // 27 // uccasvarUpaH prakaToM yadA syAd dehA''tmanobhinnatayA prkaashH| .chinne ca bhinne ca tadA zarIre nA'tmA bhavet svAtmarato vikArI // 28 // kriyA musAdhA ca tapaH susAdhaM jJAnaM susAdhaM niyamAH susAdhAH / duHsAdha ekaH sa ca koparodhaH sa sAdhitaH sAdhitamapyazeSam // 29 // roSo vidhAtuM na hi yatra tatra yukto gRhasthairapi veditavyam / sarvatra sarveSvapi ghoSayAmaH- krodhasya mandIkaraNantu yuktm|| 30 // anekazAstrANi vilokitAni rahasyamadhyAtmagirAM ca labdham / tathApi labdhA yadi no titikSA jJeyastadA'sau hRdayena mUrkhaH // 31 // pAvana mAnAdikadUSaNAnAM rukhaH pracAro nahiM tAvadeSaH / zakyaH samApAdayituM nirodhaM mAnAdidoSA api tena heyAH ||32 // vivekanetraM haratA'smadIyaM mAnena tIto vihito'praadhH| ma tyajyate tacchyaNaM tathApi sammUDhatA kIgataH paraM syAt // 33 //

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(32) sabhyatvadugdhaM yadi rakSaNIyaM tad darpasaNa na saGgataM syAt / vidhAsudhAdIdhitizItabhAso mAnAbhravikSepaNataH sphuranti // 3 // mAnaH padArthe kva vidhAtumarha ityeva samyag hRdi cintanIyam / pratyakSamAlokyata eva vizve kuto'pi ko'pyastyadhiko himvH35|| ananyasAdhAraNabuddhimatvamananyasAdhAraNazaktimatvam / .... ananyasAdhAraNabhASakatvaM kvA'smAsu kuryAma yato'bhimAnam // 36 // na zrIH prasannA pravikAsidRgbhyAM na bhAratI dattavatI gharaM ca / ... alaukikaM karma kRtaM na kiJcit tathApyaho! darpasamuddhatatvam // 37 // na dhIrimA vA na gabhIrimA vA na sAsahitvaM na propkaarH| . mahAn guNo vA nahi ko'pi tAdRk tathApi garvaH kimataH prhaasym| .. // 38 // rUpeNa zakrapratimo'pi martyaH kAlAntare mlAnimupaiti rogaiH / rAjJo'pi raGkIbhavanaM sphuTaM ca kastarhi mAnAcaraNe mato'rthaH? // 39 // sAmAnyavargaH khalu lakSanAthamasau ca koTIzamasau ca bhRpam / asau ca samrAjamasau ca devamasau ca devendramamau munIndram // 40 // asau ca sarvajJatayA vibhAntamasau ca vizvacitayezitAram / mamyaktayA yadyavalokayeta kutastadonmAdakatA'vakAzaH ? // 4 // ___ yugmam / yatpAdapadme madhupanti sarve surezvarAste jagadIzitAraH / dISmalezAdapi sampramuktAH kiM naH kSamastI bhimAnalezaH? // 42 // nimIlya netre hRdayaM nivezya prazAntatAyAM paricintanAyAm / svayaM pAyA* abhimAnaceSTA saMjAyate'trAnubhavaH pramANam // 43 / / mahAvratAmbhoruharAtriNA ca tapaHsudhAdIdhitirAhuNA ca / na yo janaH saJcarate'bhimAnAdhvanA sa dhanyaH suragaMyakIrtiH // 4 // * caturthI /

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(33) bhavasvarUpaM paricintya tasmAda nivAryatAM maanbhujnggmo'ym| vA'mRtaM tassahacAritAyAM bhavet paraM moha viSopabhogaH // 15 // mAyA matA yogalatAhutAzo jJAnArgalA durbhagatAnidAnam / AtmArthinA savayavahAralakSmIspRhAvatA vA parihIyatAM sA // 46 // pade pade dambhamupAsate ye lakSAdhipAste bhuvi vIkSitAH kim / ma nyAyataH kiM vyavahAravRttiryat svAya dambhAcaraNaM kSamaM syAt ? // 17 // nyAyapratiSThaH puruSo bhavezced vyApArato'sau niyamAt sukhI syAt / tyAyasya mArgeNa varaM bubhukSA nA'nyAyamArgeNa paraM prabhutvam // 48 // kauzalyamAvibhrati sAtvikaM ye nyAyapratiSThA viksdvivekaaH| pApAspadaM te pravidanti mAyAM vinaiva tAM svArthamupArjayanti // 49 // anekazaH pazyati sarvalokaH kRte'pi dambhAcaraNe prakRSTe / arthI na siddhi labhate, tadevamarthasya siddhau sa kuto nimittam // 50 // iyaM ca mAyA jananI tadIyA yaH sarvadoSeSu puraHsaro'sti / 'AkhyA mRSAvAda itIdamIyA na sajanaH sevati tena mAyAm // 51 // apratyayAnAM prasavasya bhUmImapArasantApasamarpayitrIm / * zalyaM mahazcetasi kaH sumedhA mAyAmupAsIta vivarjanIyAm ? // 22 // kurvanti ye duHkhi manaH parasya pratAraNAto bahubhiH prakAraiH / puSNanti hiMsAviSavallarI te dUre dayA''rAmata IdRzaH syuH // 53 / / pipIlikAdIn laghudehabhAjo rakSanti yatnairmanujAna punayeM / prapAtayantyApadi vazcayitvA dayAlavaste na hi, kintu paapaaH||54|| astyekato vaJcanatatparatvaM devastutau garjanamanyatazca / patAdRzA no kimapi pante kRtena samyak tilakena bhaale||55|| pravaJcakatve sati sannipAte'nuSThAnadugdhaM vikRti prayAti / utkhanya mAyAM vizadIkRtAyAM manobhuvAM bIjakamaGkurAya // 16 //

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(34) saMsArasindhoH parila nArthamadhyAtmapote bahubhAgalabhye / veda chidralezo'pi hi dambhanAmA na tarhi tatpAragatistataHsyAt 57 bane hutAzaH kalahaH suhRtve rogaH zarIre kamale himaM c| yathA tathA dambha upaplavo'yaM dharme'vaseyaH suvicaarvdbhiH||58|| prayojanaM kiM nu munivratAnAM dambho yadebhiH pariSevitavyaH / . dambhAvakAzo nahi satpravRttAvasatpravRttau punarucyate kim ? // 29 // " ekAntato nAnumatirmunIzAM na vA nissedho'stypvaadtstt| . kyApi prasaGge nahi dambhavRttiryuktA vidhAtuM bhayamasti kasmAt ? // 6 // aho! samAlambya bakapravRtti pravaJcakairvajcyata eSa lokaH / parantvamIbhiH pravicAraNIyaM pravaJcitaH syAd nijacetano'pi // 6 // niHzalyabhAvavratapAlanasyopadezadhArAM dadire munIndrAH / evaM hi yogaikapadIpravezaH, kiM bhUriNA, zAbarahasyamatra // 12 // luNTAka ekaH khalu mokSamAgeM samprasthitAnAM sumahAzayAnAm / salobhanAmnA jagati prasiddho mohasya rAjJaH prathamaH pradhAnaH // 63 // saMsAramUlaM kila lobha eko mokSasya mUlaM tadabhAva ekaH / etaddhi saMsAra-vimuktimAgedigdarzana yogavudhA akAryuH // 6 // mudurjayAnAM prathamo'sti lobhastasmin jite kiMna jitaM trilokyAm! lobhasya ghAte hata eva mohaH krodhAdimAze'pyavaziSyate'sau // 65 // lobho'sti cintAlatikAsu kando rakSo guNAnAM kavalIkRtau ca / mahAMzca vighnaH puruSArthasiddhau jayatyamu sasvasamudracetAH // 66 // gheta sAtvikaste puruSAbhimAno lokApraNItve yadi caayiyaataa| sphAraM parisphAraya tarhi lobha- varSa prabhara puruSArtha muccaiH / / 67 // . ye svecchayA pUrayituM kSamante na zAkato'pi svakakukSisandhram / 'AndolitAntaHkaraNA nRpazrI-prepsAsamIreNa bhavanti te'pi // 6 //

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lobhArditaH kiM na karoti kaSTaM lobhA''hataH kiM na karoti karma ? karItyanartha pitR-bAndhavAnAmapyAzu lobhacchurikAhatAkSaH // 69 / / saMklazya ye niSkaruNaM prajAtI dhanaM gRhItvA pupuSuH svakAzam / bhayaGkaraM bhUri vidhAya yuddhaM prAdarzi yaizca pralayAvabhAmaH // 70 // lobhArditAste'pi hi mRtyukAle na kiJcidAdAtumalaMbabhUvuH / ekAkino raGkamukhAH prayAtAstammAt kimartha vidadhIta lobham ? // 71 / / yugmam / kenApi sAdhaM na gatA dhareyaM lobhena tAmyanti vRthaiva mandAH / vivekamAdhAya vicAryate cet santoSa evaM pratibhAti saukhyam 72 / / na kartumudyogamiyaM na vArtA parantu lobhottha viklpdhmaiH| manaH sadA zyAmatayA vRthaiva kArya gRhasthairapi hanta ! kasmAt / / 73 / / kRte prayAse pracure'pi yanna samiddhimApnoti samIhito'rthaH / saklizyate tena, paraM vicArya yadasmadIyaM na hi tat pareSAm / / 74| bahuprayatnairapi nArtha siddhiH kasyApyayatnAdapi kArya siddhiH / etad dhruvaM karmabalaM vicAryA'niSTaprasaGge'pi na khedavAn syAt 75 // kodhasya rodhe prazamo balIyAn mAnAya zaknoti punarmadutvam / mAyAM prahantuM prabhutA''rjavasya lobhasya zatruH paritoSa ekaH // 76|| krodhAdikA''virbhavanaprasaGgAH prAgeva saJcintya vimocanIyAH / prasAsamprAptakaSAyatAyAmuktAnupAyAMstvarayA bhajeta // 77 / / saJjanyeta yathA yathA'balatayA krodhAdi bhirdaSaNaiH saJceSTeta tathA tathA zubhamatistyaktvA pramAdasthitim / paH krodhAdi vikArakAraNa upaprApte ca nA''kSipyate prAptuM yogadharAdharasya zikharaM nAsau vilambakSamaH // 78 / / * abhyadIyena caturthapAdena pUtiH /

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( 36 ) paJcama-prakaraNam / dhyAnasAmagrI / kaSAyarodhAya jitendriyatvaM jitendriyatvAya manovizuddhiH / manovizuddhayai samatA punaH sA'mamantratastat khalu bhAvanAbhiH // 1 // bhImAd bhavAmbhonidhito bhayaM cet tadendriyANAM vijaye yateta / saritsahasrAsparipUrya sindhu-madhyopamo'kSaprakaro'styatRptaH // 2 // dehAntaduHkhaM gajamIna bhRGgapataGgasAraGgakulaM prayAti / suspaSTamekaikahRSIkadoSAt kA tarhi sarvAkSaratasya vArttA ? // 3 // atucchamUccharSaNazaktibhAjAM yadIndriyANAM vijayo na jAtaH / bhUmaNDalAndolanazaktibhAjo'pyAjasvinaH SaNDhatayA vadAmi ||4|| . antarvalodbhAvanaheturekaH sa indriyANAM viniyantritatvam / etatkRte'ntaHkaraNasya zodha Avazyake yatnamatIva kuryAt ||2|| bhrAmyan manorakSa ihApazaGkaM bhavAvaTe prakSipati trilokIm / arAjako niHzaraNAM jano'yaM trAtA tataH ko'tra gaveSaNIyaH ? // 6 // gArhasthyamunmucya mahAnubhAvAna muktizriyA AcaratastapAMsi / vAtyeva cetazcapalasvabhAvamanyatra kutrApi parikSiped drAk // 7 // manovizodhena vinaitra yAMgadharAdharArohaNamIhate yaH / prahaste paguriva kramAbhyAM dezATanaM kartumanAH sa mUDhaH // 8 // ruddhAni karmANi manInirodhe manaHpracAre prasaranti tAni / asaMyamaH saMyama etadIyAM bhavasya mokSasya samasti mUlam ||9| aresataraNa pravINo manaHplavako viniyantraNIyaH / kenApi yatnena vicAravadbhirniHzreyasaM cet pratipattumicchA ||10||

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( 37 ) marSaH prapazcaH pratipAdito'yaM manovizodhAya sa veditavyaH / karmakSayapratyalamekamuktaM dhyAnaM tadantaHparizuddhimUlam // 11 // pradIpikA yogapathaprakAze yogAGkuraprodbhavakAzyapI ca / manovizuddhiH prathama vidheyA prayAsavaiyarthyama vinA tu // 12 // manovizuddhayai samatA'valamcyA nimajatAM sAmyasarovare yat / rAgAdikamlAniparikSayaH syAd amanda Ananda upeyate ca // 13 // AkRSya cetaH samatA kSaNaM ceda niSevyate tarhi tadudbhavaM yat / antaH sukhaM saMprasarIsarIti kaH pArayet tad vadituM yathAvat ? // 14 // sAmyAnaM paritamasti yasyA'ntalocane mohatamaHpraNAzAt / svasmin svarUpaM paramezvarasya pazyatyasau nisstthitsaadhybinduH||15|| dUre divaH zarma zivaM davIyo yacchaM manaHsannihitaM samatvAt / zakyaM samAsvAdayituM sphuTaM tad , ihaiva mokSaH samatAratasya // 16 // sudhAghanI dharSati mAmyarUpo manobhuvAM yasya munIzvarasya / saMsAradAdhAnalatIvratApo'nubhUtimAskandati kiM tadIyAm ? // 17 // anyaiH padArtha : makalaivibhinnamAtmA yadA''tmAnamavaiti samyak / sadA mamanyaM labhate prasUtimazakya lAbhaM vivudhezvarANAm // 18 // saMrakSite moha mRgezvareNa bhaya kare doSasamUhamatre / mamanyarUpajvalanArcipA ye dAhaM daduste pariniSThitArthAH // 19 // phaMga api prANabhUtaH parasparaM yadarzanAcchAntimavApnuvanti yat / nAnyasya kasyApi samarthatA'styasau samatvamekaM khalu tatra jRmbhate // 20 // anityabhASAdikabhAvanAH smRtA maharSi bhidiza, tAsvavizramam vibhAdhyamAnAmu mamatvalakSaNA'ndhakAranAze samatAprabhA sphuret||21|| yadindriyArtha ranubhUyate zaM yadetadara viSayAH samagrAH / yad zyate carma dUzA tadetad anityamevAsti samagramatra // 22 //

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(38 mahIpatizcakradharaH surezvaro yogIzvaro vA bhuvntryeshvrH| sarve'pi mRtyorupayAnti gocaraM tadadha kaH syAccharaNaM zarIriNaH? // 23 // bhavodadhirjanmajarAvasAna-payaHprapUrNaH smara vADayazca / mohAtmakA''vartta-vipattimatsyaH kutaH sukhaM smbhvtiidRshiih?||24|| ekAkinaH prANabhRtAM gatAgataM kurvanti saMsAravane bhyngkre| . anyArthamutpAdya dhanaM bhavAntaraM prayAta ekaH paripIDyate'sumAn vilakSaNaH sarvabAhi prapaJcataH macinmahAnandamayo'sti cetnH| . idaM zarIraM sphuTamanyadAtmanaH kastI nanyo bhuvane'bhyupeyate? // 26 // dvAraiH pravadbhivabhiH sadaivA'zucIna ghRNAyAH padamasti kAyaH / tathApyaho! tatra yadasti zaucasaMkalpanaM moha vilAsa. eSaH // 27 // manovacomUghanakarma yogAH sa AtrayaH karmaNa AsraveNa / zubhAzubhaM karma zubhAzubhAddhi yogAgnibadhnanti zarIrabhAjaH // 28 // yathAmbu gRhAti hi yAnapAtraM chidrestathA cetana eSa karma / yogA''tmarandhairazubhaiH zubhairvA niryAtyamuSmin sati no bhavAbdheH nirodhanaM yat punarAmavANAM taM saMvaraM yogina UcivAMsaH / vibhAvanAdAnava-saMvarasya bhavAdudAsInatayA manaH syAt // 30 // syAt karmaNAM nirjaraNaM ca nirjarA dvidhA makAmetarabhedataH punH| pAkaH phalAnAmiva karmaNAmapi svato'pyupAyAdapi samprajAyate yathA'sti jIvazca jaDaizca purNA loko'yamevaM paricintanaM yat / sA bhAvanAM lokavicArarUpA manovazIkAraphalapradhAnA / / 32 // jagat samuddharjumanalpaduHkhapaGkAdahI ! kIdRza eSa dharmaH / prAdarzi DhokottarapUruSairyatsevAta Anoti mahAdayatvam // 33 //

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(39) 'zAce kSamA mArdavamArjavaM ca zaucaM ca satyaM tapasaMyamau / tyAgastathA'kiJcanatA tathaiva brahmeti dho dazadhA babhASe ||3kssaa saikliSTakarmasvabalIbhavatsu viziSTametannarajanma labdham / tatrApyaho: tattvaSinizcayAtma-zrobodhiratnaM bahudurlabhatvam // 35 // patAdazIbhiH khalu bhAvanAbhiH suvAsitAntaHkaraNo mhaatmaa.| mamatvaluNTAkaviluNTayamAnAMsAmyazriyaM rakSitumIzvaraH syaat||36|| dhyAnaM samAlamthya samatvamAzrayet sAmyaM vinA tatra kRte viDambanA / Atmaprabodhena ca karmasaMkSayoM dhyAnena sAdhyaH sa ca, tat para hitam // 37 // dhyAnaM samatvena vinA bhavenna sAmyaM vinA dhyAnamapi sphurena / parasparApekSaNatastatastadprayaM bhavet susthiratAviziSTam // 3 // atidAruNapApabhAriNo' pyamunA dhvastasamastakarmakAH / . paramAtmadazAM prapedire - paramadhyAtma midaM vidurbudhAH // 39 // -

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(10) SaSTha-prakaraNam / dhyaansiddiH| syAt jJAnayogo'tha ca karmayoga AvazyakA''cAra iha dvitIya zArIrikaspandanakarmarUpaH sa karmayogaH zubhamAtanoti // 1 // zuddha tapaH svAtmaratisvarUpaM taM jJAnayogaM munayoM vadanti / . . sa unmanIbhAvata indriyArthAd niHzreyasazrIpratipAdakaH syAt // 2 // kriyoccakoTImupajagmuSAM yA'nAvazyakI sA. vyvhaarvRttii| . guNAvahA'stIti paramparAto'pavargasampAdakatA'kSatA'syAm // 3 // abhyasyato'pekSata eva samyak kriyA manaHzuddhikRte'skhalamtI / yoga samArUDavato munestu zamapravAhaH paramAtmabhUmau // 4 // naivA'pramattaSimahodayAnAmAvazyakA''cAravidheyatA'sti / ya AtmatRpto yaka Atmamagno ya AtmatuSTo na hi tasya karma / / 5 / / manaH sthirIbhUtamapi prayAyAda rajobalAcaJcalabhAvamAzu / pratyAhatenigrahamAtanoti jJAnI punastasya gatapramAdaH // 6 // vilolacittasthiratArthameva baddhaprayatnaH satataM muniH syAt / kuryAdato hetuta eva zAstroMditAM kriyAM pratyahamuJcabhAvAt // 7 // samyaktayA'bhyasya ca karmayogamananyasAyaM samupAzrito yaH / sadA'pyudAsInatayA sthitasya na tasya bhogairbhavati pralepaH // 8 // nA''pya priyaM dRSyati nodvijecca prApyA'priyaM brahma viduttamarSiH / yaHsyAt samekSI viSame'pi jIvanmuktaM sthiraM brahma tmiirynti||9|| nahIndriyArtheSu yadA'nurajyet samastasaGkalpavimuktacetAH / yoge samAkadatayA tadAnImasau mahAtmA pariveditavyaH // 10 //

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(41) , bhayojjhitaH susthiranAsikAgradRSTiH prsnnaannpuNddriikH| .. zliSTauSThayugmo radanai radAMzcA'spRzan susaMsthAna itapramAdaH // 19 // spRhAvimukto nijabhUghane'pi prabhUtasaMvegasaronimagnaH / . amAtrakAruNyapadaM bhavazrIparAGmukho harSayitekSamANAn // 12 // evaMvidho niSThitakarmayogaH zrIjJAnayogena samAhitAtmA / dhyAne pravezaM kurute'tighorakarmATavIjvAlanadAvavanhau // 13 // nArI-pazu-klIba-kuzIlavarjitaM sthAnaM viviktaM kimapi vyapekSate / nAnA''sanAnAmapi yat sthiraM sukhaM svasyA'vabhAseta tadeva sAdhayet // 14 // dhyAnAya kAlo'pi na ko'pi nizcito yasmin samAdhiH samayaH sa zasyate / dhyAyenniSaNNaH zayitaH sthito'thavA'vasthA jitA dhyAnavidhA tinI na yA // 15 // dhyAnasya middhaya dRDhabhAvanAnAmAvazyakatvaM munayo vadanti / maitrI pramodaM karuNAmupekSAM yuJjIta, tad dhyAnamupaskaroti // 16 // marvepi jIvAH mukhino bhavantu mA kopi pApAcaraNAni kArSIt / vimucyatAM vizvamazepametada, evaM matiM nAma vadanti maitriim||17|| dedIpyamAnA guNagauraveNa mahAzayA ye bhuvanatraye'pi / guNeSu teSAM khalu pakSapAto yastaM pramodaM parikIrtayanti // 18 // zokAgninA ye paridadyamAnAH zudhA tRyA''trtAH sarujI vibhiitaaH| taya pratIkAraparA matiryA kAruNyabhAyaH parikIrtitA sA / / 19 / / pharAzayA dAruNapApasaktAH mAdhudviSaH svasya ca zaMsitAraH / ye zikSyamANA vikRti bhajante mAdhyasthyamIdRzzu bhavatyupekSA // 20 // dhyAnaM punaH syAd dhruvamAmuhurtAd ekAgramampratyayalakSaNaM sat / AzAmapAya ca vipAkamevaM saMsthAnamAlocayatIha yogI // 22 //

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Azritya lokottarapuruSANAmAjJAmabAdhAM paricintanaM yat / vastusvarUpasya yathArthatAta AjJAbhidhaM dhyAnamidaM vadanti // 22 // babhASire sarva vido'tisUkSma tatvaM na tat tArkikatarkajAlaiH / vihanyate tat pratipattiyogyaM nAnyathA sarvavido badanti // 2 // adhyAtmamArgA''zrayaNaM vinA'yamAtmA bhave'bhrAmyadanantakAlam / rAgAdidoSaikavazIbhavanto niryAnti nApAyamahAvItaH // 24 // mohAndhakArapraviluptacetasA nA'kAri kiM kiM kadaSaM mayA rhaa| zvazreSu tiryakSa nareSu colbaNaM duHkhaM na kiM kiM pratipadyate sma caH // 25 // gambhIrasaMsAramahA''padAjale kAlo gato'yaM aDatA mamA'khilaH / kasyA'parAdho'tra mayA vicArthate pramAda etasya mmaagcNtmH||26|| prApyA'pi bodhi paramAM manAvacaHzarIraduzceSTitatA mayaiva hi / svamastake jvAlita AzazakSaNiH ko'trAparAdhI pagbhiAvyate'paraH? // 27 // svAdhInatAyAmapi muktivarmanI bhrAntyA svayaM pAtita eSa nNtnH| bhikSAM yathA'TedupalabdhagajyakA mokSa mvatantre'pi tathA bhavabhramaH // 28 // evaM hi rAgAdikadUSaNebhyo jAtA apAyAH paricintanIyAH / yamminapAyA api tanpraNAze dhyAnaM dvitIya tadapAyanAma // 29 // udIritaH karmaphalaM vipAkaH zubhAzubhatvena ma ca vibhedaH / dravyAdiyogAt sa ca citrarUpo'nubhUtimAmkandati dehbhaajaam||30|| dravyairvadha-mAlpa-subhojanAcaiH zubhA'zubhaH zastraviSAnalAyaH / kSetre nivAsena mahAlayAdau zubhaH zmazAnaprabhRtau tadanyaH // 31 // kAle prasannaprabhRtAvazItAnuSNe zubho'nyatra viparyayazca / manaHprasAdaprabhRtau ca bhAve zubho'zubho raudravikArabhAve // 32 //

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( 43 ) sudeva-matyAdibhave zubho'sanmanuSya tiryaGnarakAdike'nyaH / dravyAdiyogAditi citrarUpaM vicintayet karmaphalaM tRtIye // 33 // AtmapratiSThaM sthitamastyanantAnantaM nabhaH sarvata eva tatra / loko'sti madhyasthita Urdhva-madhyA'dhobhAgato yo dadhate trilokIm // 34 // svarUpametasya vicintanIyaM dhyAne caturthe bahusUkSmarItyA / syAdadRze vRttavatAM va dharmadhyAne svayaMvedyamatIndriyaM zam ||35|| dhyAnAdamuSmAJca nRjammapUta maharddhikaM svargamavApnuvanti / punarnRjanma pratipaca cAru yogasya mArge pathikIbhavanti || 16 || dhyAnaM zukaM tataste paramamupagatA: kiTakarmANi hatvA lokAlokararri niratizayamaraM jJAnamAsAdayanti / dharma vyAkhyAnti mohAndhatamasahataye parSadi prasphurantyAmarysa tataH syuH paramapadajuSaH sacidAnandarUpAH ||37||

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( 44 ) saptama-prakaraNam / yogazreNI / mAnasa vRttinirodhaM samprajJAtetaraprakAratayA / yogaM vadanti tajjJA dhyAnavizeSo'tra prathamaH // 1 // vRttikSayasvarUpo'samprajJAto'sti vRttayAM manasaH | kSINA bhavanti sarvAH kevalabodhastadodeti // 2 // dehasya vRttayaH khalu yadA nirudrA bhavanti tatkAlaH / yogo'samprajJAtAd na bhidyate nirvRtidvAram // 3 // adhyAtmaM bhAvanA dhyAnaM samatA vRttimaMzrayaH / ityevamapyanRcAnA ucAnA yogapaddhatim // 4 // icchA ca zAstraM ca samarthatA netyeSo'pi yogo mata AdimAM'tra / pramAdato jJAnavato'pyanuSThA'bhilASiNA'sundaradharmayogaH // 2 // zraddhAna-boddha dadhataH prakRSTI hatapramAdasya yathA'tmazakti / yo dharmayAMgoM vacanAnusArI sa zAstrayogaH pariveditavyaH ||6|| zAkhAdupAyAn viduSI maharSeH zAkhA'prasAdhyAnubhavAdhirohaH / utkRSTasAmarthyatayA bhaveda yaH sAmarthyayoga tamudAharanti // 7 // na siddhisampAdana hetubhedAH sarve'pi zAstrAcchakanIyabodhAH / sarvajJatA tacchrutato'nyathA syAt tatprAtibhajJAnagataH sa yogaH ||8|| tat prAtibha kevalabodhabhAnoH prAgvRttikaM syAdaruNodayAbham / 'RtambharA' 'tAraka' evamAdinAmAni tasminnavadana pare'pi // 9 // saMnyAsarUpaH smRta eSa yogo dharmastathA yoga iti dvidhA'sau / tatrAssdimaH syAt kSapakAvalisthe zailezyatrasthAvati ca dvitIyaH // 10 //

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asAvayogo'pi manovacoGgavyApArarodhAt sakalaprakAraiH / avAdi mukyA saha yojanena yogo bhavAmbhonidhirodha eSaH // 11 // amuM ca yogaM samupAjaganvAn prApnoti mokSaM kSaNamAtra eva / sarvajJabhASAvasare'vaziSTakarmANi hanti bhaNato yadeSaH // 12 // anena yogena vikarmakIsan mukto bhavet tatkSaNamastadehaH / muktizca ketyeva gabhIraprazne jainendramArgeNa samAdhireSaH // 13 // UvaM yathA'lAbuphalaM sameti lepe'payAte salilAzayastham / Urya tathA gacchati sarvakarmalepapraNAzAt parizuddha AtmA // 1 // ayaM svabhAvo'pyupagantumahI yadRrdhvamAtmaiti vikarmakatve / Udha pragacchannavatiSThate'sau kSaNena lokAprapade parAtmA // 15 // tato'dha AyAti na gauravasyA'bhAvA nacApre'pyanupamahatvAt / nacAsti tiryaggatisamprayoktA lokAgra paba sthitirasya yuktA // 16 // mahezvarAste paramezvarAste svayambhuvaste puruSottamAste / pitAmahAste parameSThinaste tathAgatAste sugatAH zivAste // 17 // sa IzvaroM he bahubhAgadheyAH ! stAda vo manodhArirahasya iisH| 'ayaM hi panthA avadhAraNIyazcaitanyazaktipragatAvananyaH // 18 // . Alambana bhavati yAdazamIdagAtmA's___.pattinijAtmani bhavediti ko na veti / Alambana sakalalokapatiH parAtmA saMzrIyate yadi tadA kimapekSaNIyam ? // 19 //

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(46) aSTama-prakaraNam / antimshikssaa| anlhaaki maa bll: er'i n yaan mii:| . prakAzite'smin sakalaM prakAzate'yakAzite'smin makala tamo. - mayam // 1 // . mohapraNAzena ca tatprakAzanaM mohapraNAzo'pi ca tatvacintanAt / cintyaM ca naiguNyamidaM bhavodadherjagat kimetat kimidaM sukhA.. sukham ? // 2 // vastusvarUpasya vicintanAto vivekamAmaH prakaTIbhavanti / bhavaprapazcAd vinivRtya susthIbhUyA'ntarIkSAkaraNena cintA // 3 // ekasvabhAvA na hi sarvalokA vicitrakamAMnusanemantaH / AyuSka-dhI-zaktivicitratAyAmahanti saMve'pi na mArgamekam // 4 // samagrasAmagyanukUlatAyA na sambhavaH sarvazarIrabhAjAm / na tena sarve'pi bhavanti yogyAH sAmyena yogasya pthe'dhirodm||5|| kud yathAzakti tathApi nanaM kartavyamAnmAbhyudayAnupAti ! zanaiH zanaiH saJcaraNe'pi mAgeM sthAnaM cireNA'pyupalabhyate hi // 6 // tatvAvabodhavikAsahetoryasya svabhAvo na vicAraNAyAH / yAtAnuyAtasya pRthagjanasya na tasya vairAgyamudeti sAdhu // 7 // ma sAdhurairAgyavivarjitatve'pavargamAgeM bhavati pravezaH / evaM ca mAnuSyamanarthaka syAd vicAramabhyasyatu tena samyak // 8 // . hiMsAdikaM pApa miti prasiddhaM tatra pravatteta na cet kadApi / zisya kuryAd bhajanaM ca tarhi saMsAdhitaM nizcitamAtmakAryam // 9 //

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(17) navIna vijJAnacamatkRtAnAM na mokSazAstreSu ghRNA vidheyaa| citraprayogA bahavo bhavantu na yujyate'dhyAtmapathastu hAtum // 10 // jaDe'pyanantA samamAni zaktirevaM ca samyagvihitaprayogaH / Azcarya heturghaTanA bhaveJcet kiM tarhi yuktA jaDamohalIlA ? // 11 // sImA na khalvasti camatkRtInAM bhUmaNDale cet kuzalaH pryoktaa| paraM ca tAbhirnahi karmasRSTiAhanyate zuSyati nApi mokSaH // 12 // avazyamAviSkRtayo bhavantu mahopayogA hi janasya santi / / smRtebahiH syAd na tu mAdhyabindurAtmAbhimukhyaM khalu saarmnte||13|| iti subodhasuvAmitamAzayaM kuruta kAmata cAtmasamunnatim / sati balIyami tatra manorathe prayatanaM mulabhIbhavitA svataH // 14 // tadevaM mahabhinaM gaditamidamadhyAtmaviSaye ___mayA svalpajJamA'pi paridRDhasaMskAra vidhye| samAlokipyanle kila sahRdayAH sAdaradRzA prabuddhe'smAt kammizcana mama kRtArthatvamadhikam //

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