Bhavana Sataka

Author(s): A S Gopani, Dharmshila Mahasati, Girishkumar P Shah Pandit
Publisher: Labhubhai P Mehta
Catalog link: https://jainqq.org/explore/006746/1

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(BY LATE BHARAT-SHUSANA, SATAVADHANI, PANDIT MUNISRI RATNACHANDRAJI MAHARAJA) CHARACTER) eraucie PENNE PENANCE CHARITY FAITH BHAVANA SANTANA TRANSLATED INTO ENGLISH BY PROF. AMRITLAL S. GOPANT. M. A. Ph. D. EDITED BY MAHASATIJI DHARMASHLAJI, M. A. Ph. D. PANDIT GIRISHKUMAR PARMANAND SHAH D. M. E., D. E. E, M. A., Sahitya-Ratna, etc. DARWIAS

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.. . . . .. . ..... . . . . . .. . .. 3HAVANA SATAKA By Late Bharat-Bhusana, Satavadhani, indit Munisri Ratnachandraji Maharaja) Translated into English by Prof. Amritlal S. Gopani, M.A.,Ph.D. Edited by Mahasatiji Dharmashilaji, M.A.,Ph.D. Pandit Girishkumar Parmanand Shah D.M.E., D.E.E., M.A., Sahitya-Ratna, etc. . . . . . . . . . . . .

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* Published by Labhubhai P. Mehta Shriji Bhuvan, Lohar Chawi, Bombay-400 002. (INDIA) First Edition : 1000 * May, 1984 * All Rights Reserved * Printed by : Nitin J. Badani Nitin Traders 401, Khajurwala Chambers, 313/315, Narshi Natha Street, Bombay-400 002. (INDIA) Phone : 33 27 54 -

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Shu Tu Wang Yi OOOOOOOSi Si Si DEDICATION Dedicated with profound respect to the sacred memory of the Late Bharat Bhusana, S'atavadhani, Pandit Munis'ri Ratnachandraji Maharaja who had in him a rare combination of first class calibre and spotless character of a monk; who inspired me to take up Ardhamagadhi for my study and who also initiated me in it. Ji Bei Gua Gua Gua Gua Gua Sheng Gua Sheng Ying Ying Ying Ying Ying Ying Ying Ying Ying Ying Yuan Sheng Gua Gua Amritlal Gopani. You Yi Tian Sheng Sheng Gua Gua Gua Gua Gua Gua Gua Sheng Qu Ying Ying Sheng Ying MGua Gua Gua Gua Gua

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Shri LABHUBHAI P. MEHTA & Shrimati REVABEN L. MEHTA Shri Labhubhai is very wellknown to Jain Samaj, particularly in Gujarat Saurashtra, Kutchh and Bombay. He is a great philanthropist. He is always ready to help the needy persons. He has donated the handsome amount of 2 to 3 lacs of rupees towards charitable causes. He has also established a charitable Trust for helping the poor and the down-trodden families. No needy person who approaches him ever return disappointed. Last year Mr. Mehta contributed 1.5 lacs of rupees to a Jain Derasar at Andheri in Bombay. Besides this he met all the cxpenses of the 'Bhojan-Shala' at 'Limbi apashraya' during last Chatarmos '. He is cver ready to donate tricycles to Sadhus and Sadhvis who have become Intirm far one or the other reason. Though at present he is 75 years old, by spirit he is young and strong. He is polite by nature, ever humurous in his talks. This helps him to carry on his business with the same care and enthusiasm as ever. Out with less attachment. A very straight forward man he is in all his dealings. He never allows others to feel shy or poor. Name and fame, he cares kast. The entire credit at all these philanthropic activities can be attributed to his devant wife Revaben.

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She is the Shiding spirit of religion and all religious activities. Revaben has an a hiding. Faith in Jain Religion and all religious activities Like her husband. Sic is always ready to extend a helping hand to the needy and poor familics. A very kind hearted, she is really a jem of Jain Samiaj. She would never miss an opportunity in encouraging her husband to contribute frecly, donations towards Charitable Caurse. Who else can do like this except the Pubyatmas ? & (MeritoriousSoule)? May God bles-them with full Life of 100 years!

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O * O Preface Introduction ** CONTENTS 0 Mangalacaranam (maGgalAcaraNam) ( anitya bhAvanA) ( azaraNa bhAvanA) ( saMsAra bhAvanA) ( ekatva bhAvanA) ( anyatva bhAvanA) ( azuci bhAvanA ) ( Azrava bhAvanA ) ( saMvara bhAvanA) (nirjarA bhAvanA) ( loka bhAvanA) 11. Bodhi durlabha Bhavana (fer gon man) 82 12. Dharma Bhavana ( dharma bhAvanA) 90 Upasamharah 98 99 1. Anitya Bhavana 2. Asarana Bhavana 3. Samsara Bhavana 4. Ekatva Bhavana 5. Anyatva Bhavana 6. Asuci Bhavana 7. Asrava Bhavana ** 8. Samvara Bhavana 9. Nirjara Bhavana 10. Loka Bhavana O Prasastih (upasaMhAraH) (ufta:) ** vii X 1 2 10 18 26 34 42 50 58 66 74

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0 APPENDIX 1. 2. 3. 4. Madhyasthya Bhavana Upasamharah Maitri Bhavana Pramoda Bhavana Karuna Bhavana (maitrI bhAvanA) (pramoda bhAvanA) ( karuNA bhAvanA) (me (upasaMhAraH ) 101 109 115 ai) 122 128

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6 01 Page Line Correct vii i Ratna Jyot 6 Stipulated viii 4 & 15 Bhaskara 9 unshakable ix 5 Sanskrit energetic X 5 reputation xiv 1 sequence 5 These four briefly survey doer XV 25 commentary xvi 4 Rhetorical to get such a bulky 1 3 yielding 3 divine 6 5 cauviharas 12 lest 10 6 beatitude 12 9 caught 15 14 favourite 17 11 question of questions 20 6 fishermen 9 beggar 25 11 pervading 26 6 riding 39 12 transformations 407 compared 41 10 relatives should ailments 9 flesh 46 7 leprosy ERRATA Page Line Correet 47 3 tasteless 499 lessened 8 to be exchasively given up 58 4 those 62 5 haughtiness 72 14 good-natured 75 17 in them 76 2 top 78 3 lowest 80 7 finally 81 9 coating 82 14/15 alon 83 11 it got 85 2 been 5 breeding 86 7 such 87 5. the 92 11 excellent varieties manifest 103 16 friend 1 road cemented starving attitude is (delete) tude . . side (delete) 19 a single 106 10 gentlemanly repentant 107 14 bounden 4 12 2

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Page Line Correct 111 11 against the army of . Karmas 113 5 income .... 7 mothers 114 7 beneficent . compassion! 118 5 despondency 19 congenial pralokaH paMktiH / zuddham 2... zuddhataH 4 // 6 // rAjasukhaM dharma 3 zuddhayeka 3 ..... dhuliM 3 sAhayyakArI 2 zaityAdeyA 3. durbhikSena 1. sevyopArjitaM 4. niHsahAyAH 4 . tattvaM 2 hAso 1 . parItaH 4. ramyamimaM w o six Page Line Correct 119 4 from (delete) 5 diseases 120 10 through 121 14 deprived 1248 inexorable 125 10 canonical . Back- 6 graduated cover 29 bent upon loka: paMktiH zuddham ... 1 rogaiH 53 , 4 . : zakti 1 pradezA asaMkhyA 1 nivRtte 3 saGgamAtmano dvayakSaM durgatikUpe statpa? ... 1gulAbacandravibudhaH 100 4 tenedaM pRSTha paMktiH zuddham 102 . 12. maitrI 109 dharmiNaH 115 *12 vAJcchanti 115 14 muJcantyazrudhArAH (3 h * * * * * * * * * * * * 2 h h

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PREFACE When I was the editor of a fortnightly named Ratnay Jyot, I was requested by the Karyalaya at Surendranagar, to undertake the translation into English of a work titled the Bhavana S'ataka (hereinafter called the BHS) by the late Bharatabhusana S'atavadhani Panditratna Munis'ri Ratnachandraji Maharaja. I accepted the request, did it in the stipultaed time and sent the manuscript to the office. The Trustees had at first entertained the idea of publish-- ing it but had to reject it due to unexpected developments amongst which the paucity of funds was one and the main. I used to remind the office occasionally but none listened to me. In course of time, the matter was almost forgotten and none including myself even remembered that such a translation ever existed. This happened in 1948. In 1980, almost after thirtytwo years, on the occasion of the celebration of the hundredth birth anniversary of the Late Ratnachandraji Maharaja, it was resolved to publish a commemoration volume and in that connection I was approached for writing an appreciative article on and about the life and achievements of the late Munis'ri, especially because of my being one of his dearest and nearest followers and admirers. In that article, I causally and painfully referred to the tragic fate befell my English translation of the BHS'. This vii

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Lt particular reference came to be carefully noticed by the worthy and the ideal monk as also the learned pupil of Acaryas'ri Roopachandraji Maharaja, the venerable pupil's name being Bhasakara Muni. He at once made up his mind, encouraged by the Acarya, to save the manuscript from being lost. He issued instructions to the office to trace the manuscript and as usual started the search in right earnest in pursuance of the virtual order of the spiritual head a mere word from whom, thanks to the unshakcable faith of the Jains in their religious leaders, preachers and prophets, is sufficient to set the whole machinery into action. As a result, the manuscript came to the notice but in a very tattered and shattered condition as nearly three decades and more of the monsoons had worked a terrific havoc on the files. Anyhow, its discovery inspired Munis'ri Bhasakara Muni to order three typed copies to be made, one for himself, one for me and one for the office. Seeing the typed copy that was sent to me, my eyes became wet due to tears of joy. It was my mental child which has, as always, a claim to greater affection than one has for a physical child, especially more as I had no second of it with me according to my habit of not preparing second copy of any of my writing so far and as I had lost all hope of its survival. But there was no publisher or no donor available who would be prepared to spend a huge sum, as the volume was viii

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going to be a bulky one, in the midst of ever-soaring prices for the newsprint. Again, the gloom covered my mind. But then, S'ri Girishkumar came, who is my trusted friend ever ready to help when help was needed. He is a profound scholar of Sanskit, Prakrit and Jain Philosophy as well as wonderfully energetis and enthusiastic. He opened the topic to Mahasatiji Dharmashilaji to whom I was also known. Mahasatiji Dharmashilaji welcomed S'ri Girishkumar's suggestion that the book be printed but only in part, that is to say, the English translation only of the hundred S'lokas with an Appendix of thirty-three S'lokas to the exclusion of every thing else. This is what they both decided and I approved of it. Thus, the book sees the light of the day, though only a fragment of it. The reading public has to be thankful to both of them as much as it should be to me, if at all. There is no denying the fact that the book will play its role very well in engendering in the mind and heart of the readers the spiritual attitude, aptitude, and outlook and also in strengthening them, if at all they are already there. On my part, I must say I am overjoyed to see a fraction of my book in print which I wrote three and a half decades back. Thanks to all those who have played their part in the publication of this book ! Amritlal Gopani. BOMBAY - 400 056. Dated : 12-4-1984. ix

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INTRODUCTION The late Bharata Bhusana S'atavadhani Pandit Munis'ri Ratnachandraji Maharaja hailed from Bhorara in Cutch. His was a noble family in the Jain Community. His Parents were pious and cultured. As proficient merchants, the members of his family had established their repulation. Munis'ri had inherited from his father the riches and piety, both. As was current in those days, specially in Cutch which was out-and-out conservative, he had no higher education. He left the school at an early age, joined business and carved out a name for himself because he had necessary requisites in abundance. His was an infant marriage as was the custom in Cutch. His love for his child-wife was simply phenomenal. 10 At this time an event occurred which gave a turn his whole life. His wife died and he was overtaken with so much grief and sorrow that he made up his mind, going against the wishes of his parents and pressure from the relatives, not to remarry and to renounce the world for ever and for good. He was bound to shine out in this new career also as he had an almost insatiable thirst for knowledge, firm faith in Jainism and in all that it stood for, photographic memory X

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He which stored for ever ideas and images he came across. was able to apply his mind to a hundred things at a time (this fact accounts for his being named S'atavadhani) and was very scrupulous in the observance of every rule, rite, great or small, fulfilling the lofty traditions of an ideal monk. Thus, his qualities of head and heart stood him in good stead in developing to the full his career as a Sadhu, the exclusive features of which were service to Jainism and Jain religion as also to literature. In his approach to social reform, he balanced the no-change attitude of the times with the welcome elements of progressivism. Thus, he served as a bridge between the old and the new. His successful steering of the Brhat Sadhu Sammelan is an instance in point. His literary talent was much above the average which he brought to bear upon the whole of his stupendous output. To sum up, he stands supreme even to-day as an ideal monk and a gifted writer. The void created by his death in the Sthanakvasi Jain Community at a large is still not filled up. As hinted before, Munis'ri had two aspirations of which one was to live up to the highest standards of monkhood and the second was to serve the cause of literature as best as possible. He was a prodigy who ren embered what he read. It was difficult for him to unlearn what was once learnt and to forget what he once came across. xi

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Though there are many works of literature, mostly spiritual, to his credit, I would mention only two which have placed him in the front row of the galaxy of the most accomplished writers of the world. He is, let me say, the Panini of the Ardhamagadhi literature. It is he, who first attempted to write a grammar of Ardhamagadhi called Ardhamagadhi in the manner of Siddhanta Kaumudi of Panini. He was, thus, the first and the last grammarian of the --- Ardhamagadhi language, though Hemacandracarya has dealt with it, but only passingly, in his Siddhahema. As he was the grammarian, first and last, of the Ardhamagadhi language, he was a lexicographer of it, first and last. Though Abhidhana Rajendra, Paiyasaddamahannavo, Abhidhana - Cintamani, Paiyalacchi and Des'inamamala are there, Ardhamagadhi S'abdakosa by Munis'ri is unique. Five thousand pages divided into five bulky volumes, containing meanings in five languages (Ardhamagadhi, Sanskrit, Hindi, Gujarati and English) fully supported by references from the whole canonical literature, illustrated where necessary and enriched with a brilliant, authoritative and thought - provoking introduction. I am very happy to refer to my association with this huge project of compiling a penta-lingual lexicon, in the sense that much of the English rendering of the meanings which was entrusted to me, was carried out by me to the utmost satisfaction of one and all. It is sufficient to state that the late Professor and Head of the Department of Sanskrit and Prakrit in the Allahabad xii

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. University, Prof. A. C. Woolner danced, placing the lexicon on his head. There can be no greater and warmer tribute to Munis'ri's genius and labour. The present work, the Bhavana Sataka is another monument commemorating the poetic ability and the detached nature of Munis'ri which made him a full man. There is no doubt that there are other works also bearing upon the same topic. But Munis'ri's is a distinct contribution in as much as it is composed keeping in view of the modern trends and tendencies. In point of lucidity of language, variety of metres, apt words and fine phraseology, rhetoric, rhythm and diction. There are very few books that can match it. The subject is treated with vivid and forceful illustrations which are cnlightening and interesting. The final goal of each one of us is emancipation and spiritual life is the sole means to achieve it. Bhavana, meaning noble and lofty thought, inspires a person to live such a life as also to perfect it here and here. It teaches one to go beyond what he is. It is the art of becoming from being. It is thus a weapon in the spiritual armoury to be utilised in combating evil forces and factors bedevilling a person in pursuit of perennial happiness. Constant rumination over noble and lofty thoughs is a feature of spiritual life contributory to climaxing it. These Bhavanas are broadly categorized into twelve divisions. Bhavanas are interdependent but it is not that one follows from the other as a logical Xiji

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... .... . sequance. A person can select any one of the twelve and meditate over it, thereby profiting in proportion to the intensity of the Bhavana. Also, there is another set of the four Bhavanas yielding practically the same result, spiritual development to the full. They four also are included in the book, Bhavana S'ataka, forming an Appendix. Let us briefly the Bhavanas. The first Bhavana puts emphasis on the ephemeral nature of all that happens and of all that we sec around excepting the Soul; the second, on the helplessness and uselessness of everything called nonsoul such as properly and estates as also the body even; the third, on the real nature of the world which is a hindrance to the spiritual uplift; the fourih, on the singleness of the Soul meaning thereby that the Soul alone is the dear and alone is the enjoyer or the experiencer; there is none or nothing sharing with it the miseries or the happinesses; the fifth, on the Soul's being a distinct entity and it has nothing to do with any one or any thing; the sixth, on the body's being a repository of filth, dirt and impurities; the seventh, cighth and ninth, on the influx, stoppage and shedding of the Karmas; the tenth, on the form and substance of the universe as also on the structure and location of it; the eleventh, on the fac: that it is difficult to attain right type of knowledge and enlightenment arising out of it; the twelfth and last, on the nature and constituents of right type of religion, the performance xiv

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and practices of which yeild a splendid result which nothing else can produce. The brief dt'scription given above of the twelve Bhavanas will at once and abundantly make it clear that they are designed to tone up and ultimately to sublimate the Soul so as to be transformed into a Super-Soul (Paramatma). Brooding over these Bhavanas and moulding our actions and activities accordingly will help, no doubt, the aspirant in his supreme affort to achieve the highest goal, the summum bonum of his life. There is another set of four Bhavanas, forming an Appendix to the book, which shape our attitude and ou:look towards the world and which constitutes in brief the code of conduci. They are Friendship to all beings, santient or non-sentient, Appreciative Joy for and about the good points in others, Compassion, and Neutrality. This set of four Bhavanas is primarily aimed at improving our conduct towards the external world which again secondarily serves as a basis on which the edifice of spirituali mi should be erected. The former set of twelve Bhavanas is conceived exclusively with a view to fostering spiritualism to its maximum. It has nothing to do with the world in front of us. . The author has assigned eight S'lokas to each one of the twelve Bhavanas for formulating its character and application He himself has written something of a commantary on each of the S'lokas giving illustrative tales and examples to prove the XV

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thesis. Thus, the reader gets a correct and comprehensive idca of the essence of the Bhavana in a nut-shell. The S'lokas are composed in easy and Howing Sanskrit. A variety of metres is employed. Rhatorical devices, figures of speech, apt words and phrases adorn and enrich each Sloka. The author's poeic genius is at its best and he has left nothing to be said and desired. I had once an idea to publish the whole matter which I have translated into English. But I was right in surmising that no one would come forward to ge: a such a bulky book printed in view of the difficulties in securing sufficient quota of the newsprint and in view of the ever-soaring prices. The plan was eventually dropped and I was compromised by simply publishing the S'lokas with relevant English Translation done by me and appended thereto leaving aside other written material in English for the time being. Of course, I still cherish a hope that a publisher would come up in future who would undertake the burden and responsibility of meeting the heavy cost of printing and publishing the whole material translated into English by me, the copy of which is still with me. My hearty thanks are due to Mahasatiji Dharmashilaji for finding out Sri Ramnikbhai Desai as a publisher for the present book and also to Sri Girishkumar who, along with Mahasatiji, edited it. BOMBAY-400 056. Amrittlal Gopani. Dated : 12-10-1983. xvi

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// OM namo. vItarAgAya // // bhAvanAzatakam // ( maMgalAcaraNam ) ( zArdUlavikrIDitavRttam ) zrIvRndArakavRndavallabhataraM kalpadatulyaM sadA, natvA''khaNDalamaNDalArcitapadaM zrIvarddhamAnaM jinam / smRtvA hRdyajarAmaraM guruguru nirmIyate bodhakaM, bhavyAnAM bhavanAzanAya zatakaM sadbhAvanAnAmidam // 1 // Meaning :- Having bowed to Vira who is excessively loved by multitudes of gods, who, like the desire - yealding devine tree, grants the desires of those who seek His protection, who is reverentially adored by a host of Indras, and who has obtained victory on attachment and hatred, I compose this work titled the "Bhavana Sataka" which contains instructions that are able to put a stop, to the wanderings in this worldly existance, of the Bhavya people, having also remembered Ajaramaraji, the teacher of the teachers. (1)

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(1) anitya-bhAvanA ___ (zArdUlavikrIDitavRttam ) vAtodvellitadIpakADarasamAM lakSmI jaganmohinI, dRSTvA kiM hRdi modase hatamate matvA mama zrIriti / puNyAnAM vigame'thavA mRtipathaM prApte'priyaM tatkSaNAdarimanneva bhave bhavatyubhayathA tasyA viyogaH param // 2 // dAmAna vigame'thavAdase hatamate matva jaganmohinI, Meaning :- Oh! you good person ! the wealth which is able to tempt the whole world is itself ephemeral and tickle like the flame of the lamp that flickers at the gust of the wind. Is it not your stupidity, then, that you consider it as your own even though you see that it is tickle and evanescent ? Oh! you deluded person ! the attainment of wealth depends on the religious merits. The religious merits are after all limited. You will certainly be dissociated from the wealth that you have come to possess on either the termination of your religious merits or when you will be dying on account of the close of your life at a destined period. Be assured, then, that either you will have to pass away leaving the wealth or the wealth will depart from you. Not in the next birth, but in this very birth itself you will be separated from wealth in either of these two ways. (2) - -- - - - -

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tyaktvA bandhujanaM priyAM ca pitaraM muktvA ca janmAvanimullaMghyAmbunidhi kaThoravacanaM soDdA dhanaM saJcitam / hA kaSTaM na tathApi tiSThati ciraM kAmaM prayatne kRte, duHkhaM sAgaratulyamarjitamabhUnno bindumAtraM sukham // 3 // Meaning :- Even though one might have accumulated wealth with very great difficulty undergoing separation from his parents, wife, son, and the family bidding farewell to the land of his birth, crossing the occean, pocketting harsh words of the masters and officers who may be wicked and even though he might have employed a number of means and remedies for its protection, the wealth does not abide with him for a pretty long time. What is a matter of regret is this that one has to undergo a great lot of hardships in procuring and preserving the wealth, while he does not get in return even the infinitesimal portion of happiness there from. That is to say, wealth, even if it is extremely taken care of, leaves its owner throwing him in miseries consequent upon his separation from it. (3)

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hA mAtaH kamale dhanI tava sadA vRddhaye karoti zrama, zItAdivyasanaM prasahya satataM tvAM peTake nyasyati / caurebhyaH parirakSaNAya labhate nidrAsukhaM no kvacid dhauvyaM no bhajase tathApi capale tvaM nirdayA kIdRzI // 4 // Meaning :- Oh! Wealth ! how much are you served by your owner ? Without taking into account the biting cold and the scorching heat he goes on wandering from villlage to village in search after you. With sky as his covering and ground as his bed, he puts in a secure place like a box, or a treasury, or a cupboard. He himself never enjoys the bliss of sleep just to save you from being looted by the thieves or the robbers. And he does not shrink back from hazarding his own life for your sake when and if required. Oh! you ! fickle minded wealth! you do not stay permanently with your master and also you do not serve him well even though he undergoes a lot of hardships for your sake. What sort of cruelty is this on your part! Is it that you return the obligation by non-obligation ? (4)

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www dehe nAsti ca roma tAhagapi yanmUle na kAcidrujA, labdhvA te sahakArikAraNamanu prAdurbhavanti kSaNAt / AyuzchinnaghaTAmbuvatpratipalaM saMkSIyate prANInAM, tedehe kSaNabhaGgure'zucimaye mohasya kiM kAraNam // 5 / / Meaning :- In the whole human body there is not to be found a single hair at the root of which a disease does not exist. According to scriptures, one and a threefourth of a disease is there in a single hair. These diseases which are lying hidden come out all of a sudden when the attendent causes such as sexual enjoyments and the germs etc. are there. On the other hand, the span of life which is as transitory as the ripples of water in a pot of water having holes goes on shortening every moment like the water in a holed pot. Oh! good person! Why Dost thou maintain a fascination, then, for a body which is mortal and crooked in its nature and whose perishable as well as momentary nature are obvious because of the attack of the diseases and the everwaning span of life. (5)

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yasya glAnibhayena nopazamanaM nAyambilaM sevitaM, no sAmAyikamAtmazuddhijanakaM naikAzanaM zuddhi / svAdiSThAzanapAnayAnavibhavanaktaM divaM poSita, hA naSTaM tadapi kSaNena jarayA mRtyA zarIraM rujA // Meaning :- No fasts or Ayambilas were observed, due to the fear that the body will thereby be emaciated; the Samayikas and the Pratikramanas through which the Soul's purity and tranquility can be secured were also not performed; Ekasanas and Cauvihars also were not undertaken with holy intention lest the body may thereby experience the pangs of hunger. But on the contrary, dainty dishes, tea, breakfasts, sweetmeats, fruits, and flowers were enjoyingly eaten and taken day and night so much so that the body may be fully nourished. Every care was taken for the safety and the comforts of the body by travelling on a camel or a horse least the feet may suffer by walking. But it is, indeed, a matter of sorrow that the body could not be prevented from finally passing away even though so much effort was put forth to save it. It ultimately and contrarily fell a prey to old age and death and had to be thus destroyed. (6)

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prAjyaM rAjyasukhaM vibhUtiramitA yeSAmatulyaM balaM, te naSTA bharatAdayo nRpatayo bhUmaNDalA''khaNDalAH / rAmo rAvaNamardano'pi vigataH kvaite gatAH pANDavA rAjAno'pi mahAbalA mRtimaguH kA pAmarANAM kathA // 7 // Meaning:- Even the universal sovereigns like Bharata and others whose sway of suzerainty was vast, whose prosperity was boundless and whose bodily vigour was Ravana unparallelled became the targets of death. died and Rama, his slayer, also died. So also the very mighty and the world renowned five Pandavas. What to talk, then, of the ordinary pepole when the sovereign monarchs and the tributory kings all who were the receptacles of courage, wealth, and other paraphernalia, also were seized by the claws of Death ? (7) 7

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re re mRDha jarAtijIrNa puruSaM dRSTvA natAGgaM paraM, kiM garvoddhataddAsayuktavacanaM brUSe tvamajJAnataH / re jAnIhi tavApi nAma nikaTa prAptA dazeyaM TutA, sandhyArAga iveha yauvanamidaM tiSThecciraM tatkimu ||8|| Meaning :- Oh ! young man! Why dost thou scoff at an old man who has been doubled up on account of old age, who is able to walk with great difficulty only. tremblingly and leaning on the stick and who stumbles down while walking? Hast thou been so much puffed up with thy youthfulness or hast thou become so much stupid that thou hast come to lose sight of the fact that youth is one day to take leave of you ? Just wait ! and think ! This youth is only short-lived. It has a very temporary charm like the twilight. Thou shalt also be reduced to this very wretched condition of an old man when the youth will depart. Remember! thou shalt have to undergo the same sort of unhappiness as this old man has to, when he is mocked at by thee. Remember ! also that thou wilt have to pass through the same condition, one day or the other. (8) 00. 8

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ramyaM harmyAtalaM balaJca bahulaM kAntA manohAriNI, jAtyazvAzvadulA gajA girinibhA AjJAvazA AtmajAH / garranfasfazifa faua zucufta a ugfa, netre ge! famfsa agfes a afta ft ang 1801 Meaning: A beautiful mansion decorated with lamps, photos, and furniture, colossal, astonishing physical power, a charming, fine garden delighting the mind with the breezes of wind, elephants, chariots and the large family-shall any one of these things stay with you for ever? No; no, Not the least. Not at all. If you are fortunate enough to get any of them, it will prove to be of your enjoyment only temporarily. After some time, you are sure to be deprived of it. Oh! fool! when you will be breathing your last and when your eyes may be about to be closed for ever, this body of yours with which you are so vitally and closely associated will not be yours, you will find; then what to speak of other things with which you are distantly connected? (9) 6

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(2) azaraNa-bhAvanA (mandAkrAntAvRttam ) tyaktvA dharma paramasukhadaM vItarAgaizca cIrNa, dhikRtyaivaM guruvidhivacaH zAntidAntI tathaiva / bhrAntvA lakSmI kunayacaritarArjayastvaM tathApi, mRtyau dehaM pravirzAta kathaM rakSituM sA samarthA // 1 // Meaning :- Will you be saved from the clutches of death by the wealth which is begotten by you through evil and unfair practices as well as by leaving aside the religious activities propounded by the prophets who are beyond attachment and hatred as also who are the only givers of highest beattitude, by trampling upon the scriptural injunctions, by disturbing the mental peace and by travelling in the lands, native and foreign ? No; no. All the money that you might have amassed in lacs and crores will not guarantee you exemption and protection from the unavoidable death. (10) 10

Page #32
gear aj zai gmaqzdi accui gmaisfq, puNyaM pApaM na gaNayasi yatprINane dattacittaH / sA te kAntA sukhasahacarI svArtha siddhaye kasakhyA, mRtyugrastaM paramasuhRdaM tvAM parityajya yAti // 11 // Meaning: Thy beloved wife shall be loving thee though externally and not internally so long as her selfish purposes will be served through thee and so long as she will be happy through thee thy beloved wife who is more dear to thee than thy life and to please and decorate whom thou become ready to do any wicked action without caring to know whether it is irreligious or ignoble or immoral because to thee thy beloved darling is the only object of genuine love. But when she will perceive that the calamity of death is soon to befall thee, she will try to get informations from thee regarding the keys of the treasury, cupboards, and the boxes as well as regarding the financial position. But she would never be able to protect thee from the final show-down of death. (11) 11

Page #33
A . .. . . ..... .. .. .... . - ... durge'raNye hariNazizuSu krIDayA baMbhraNatsu, tatraikasmin mRgapatimukhAtithyamApte prakAmam / dhAvantyanye dizi dizi yathA svasvarakSAdhuroNAH , kAlenaivaM nari kalite ko'pyalaM rakSitu no // 12 // Meaning :- Suppose that we are in a forest abounding in a variety of herbs and grass verdure. There is a pienry of grass as there come no beasts or animals. Suppose that there is found in a forest of this type a herd of deer, consisting of many deer, big and small. Some of them graze, some stand simply staring, and some frolic fearlessly and merrily. Just at this moment, G terrific lion abiding in the forest comes over there. He jumped over the herd of deer and cought hold of an innocent and amusing deerling. In an instant it became a prey of that lion. Other friends, helpmates, and associates which were there in the herd could do nothing for it. None of them ever tried to save it but on the contrary every one took to its heels and fled as it liked. Just so the parents, the brothers or the sisters, the sons or the daughters, the wife or the kinsmen -- none of these - shall ever be able to prevent one falling in firm grip of death in the form of lion. (12) 12

Page #34
kRtvA kAmaM kapaTaracanAM dInadInAnipIDaya, hRtvA teSAM dhanamapi bhuvaM modase tvaM prabhUtam / matvA svIyAn praNayavazataH puSyasi bhrAtRvargAkaSTebhyastvAM narakagamane mocayiSyanti kiM te // 13 // Meaning :- You are supporting your brothers or nourishing them with the money which you have wrenched from the hands of the poor, whom you are trying to impoverish and harass all the more with your nefarious activities, underhand dealing. cheating, deceiving and what not, because you, being under the spell of love for your brothers, want to make them glad, happy, and satisfied in their hearts. But, remember, these brothers of yours shall never be able to give you the least help or protection when you are about to be thrown in the infernal regions as an inevitable result of your act of coldblooded treachery, deception, roguery, and molestation of others. You yourself shall have to take the conse quences of your unjust and irreligious deeds. You will have no co-sharer. No; not even one. (13) 13

Page #35
yeSAmarthe satatamahitaM cintayasyAtmano'pi, kRtyAkRtyaM gaNayasi puna va pApaM ca puNyam / gADhaM dhUli kSipasi zirasi prANino haMsi cAnyAnikaM te putrA narakakuhare bhAgamAjastvayA syuH // 14 // Meaning :- Oh! old person ! you worry day and night that your sons should get money; you do not consider simply for their sake what is good for you and what is bad; you throw dust on the heads of the people, harass them, and trouble them, being infatuated by the love for your sons; you come in the way of others' livelihood because of your sons' sake. But are you sure that those sons of yours will afford you shelter when you will be thrown headlong in the hellish regions as an inevitable result of your misdeeds ? Not for a moment even. They shall not shield you, though they may be rolling in wealth. (14) 14 - - -

Page #36
yasyAgAre vipulavibhavaH koTizo gogajAzvA ramyA rAmA janakajananIbandhavo mitravargAH / tasyAbhUno vyathanaharaNe ko'pi sahAyyakArI, tenAnAtho'jani saMca yuvA kA kathA pAmarANAm || 15 || Meaning: None came forward to share in the miseries of Gunasundara (the name of Anathi in his previous birth) when he suffered from unbearable pain and indescribable agonies even though he had immeasurable wealth and property, had innumerable elephants, horses and vehicles, whose fascinating wife dallied with him as he desired and who had quite a big number of relatives, kinsmen, and acquaintances. He was thus firmly convinced of his utter helplessness and he began to think that he was indeed, an orphan even though he had a large family and a big retinue of servants at back and call. What to speak of other ordinary people ? Oh! simple-minded man !, when such an opulent and prodigal, favouorite child of fortune began to realize his unprotected condition so clearly in above words. (15) 15

Page #37
rAjyaM prAjyaM kSitiratiphalA kiGkarAH kAmacArAH, sArA hArA madanasubhagA bhogabhUmyo ramaNyaH / etatsarva bhavati zaraNaM yAvadeva svapuNyaM, mRtyo tu syAnna kimapi vinAraNyamekaM zaraNyam // 16 // Meaning :- As long as merit persists, all these - vast kingdom, extensive earth, obedient servants, precious ornaments and the ladies who are the very abode of the God of love as also who are fit to be enjoyed, - are worthy to be resorted to. But at the time of death, none or nothing gives shelter excepting a small piece of land (cemetery). (16) 16 -

Page #38
saMsAre'smin janimRtijarAtApataptA manuSyA:, samprekSante zaraNamanaghaM duHkhato rakSaNArtham / no tad dravyaM na ca narapati pi cakrI surendraH, kintveko'yaM sakalasukhado dharma evAsti nAnyaH // 17 // Meaning :- All the beings in this world have been, more or less, disgusted with the wanderings in the hellish and animal kingdoms. They, therefore, ardently desire to be liberated from this particular misery and pine for happiness. The problem of problems, then is as to who has got the power to bestow protection when the ultimate futility of the wealth, property, capital, family and the whole retinue of servants has been proved beyond doubt in the foregoing pages. Who is best able to guarantee us security like a friend ? Is there really any one who can do this? The reply to this question is easy and simple but what is really wanted is implicit faith in it. Oh ! friend ! hear with faith if you have faith at all. When all will desert you at the time of your death, religion, formulated and preached by those perfect teachers who have comprehended the essence of all things, which is able to unravel the mysterious immutable lay of Karma and which is indeed fit to bring immense wealth to the practitioner is the only thing invested with the intrinsic potetiality to grant shelter, help, and security. Therefore, resort to it which is like a friend, giving need when need is indeed felt or required. (17) 17

Page #39
(3) saMsAra-bhAvanA (zikhariNIvRttam ) aho saMsAre'smin viratirahito jIvanivahazciraM sehe duHkhaM bahuSidhamasau janmamaraNaH / parAvartAnantyaM pratigaganadezaM vihitavA~stathApyantaM nApnodbhavajalanidheH karmavazataH // 18 // Meaning :- Oh! in this world, the people, without desisting from sinful activities, tolerate ceaselessly the miseries of birth, old age, and death from a long time past. Still they have not been able to cross the worldly ocean and come to the bank of it, though they changed the Pudgalas of the body for times without number by undergoing birth and death infinite times even in one Pradesa out of the innumerable Pradesas of which this world is constituted. (18) 18

Page #40
ayaM jIvaH sehe narakakuhare kSetrajanitAM, vyathAM zaityAderyA paravazatayA caikasamaye / zatairjivAnAM sA gaNayitumazakyeti jagadurvyathA tAkatItrA kathamiva visoDhA cirataram // 19 // Meaning:- It is not possible to describe with millions of tongues, what to talk, then, of one tongue, the miseries which a being in the hell underwent, simply in course of a time-unit called Samaya, due to cold and heat produced by cold and hot temperatures in the cold and hot zones when the being was consigned to infernal regions. This is merely with regard to one Samaya, then what to talk of the miseries, molestations, harassments, pains, agonies, troubles, handicaps, obstructions and inconveniences - all of which it had to put up with in course of such a long, long time as the Palyopama or the Sagaropama! Still it could not reach the end, the termination of miseries ! (19) 19

Page #41
kadAcijjIvo'bhUnarapatirathaivaM surapatistathA cANDAlo'bhUnnaTazabarakaivartatanumaH / kadAciccheSTho'bhUtkiTizunakayonau samabhavana saMsAre prApa kvaciduparati zAntimathavA // 20 // Meaning :- This Jiva, due to the good Karmas done by him in the births before, took birth in a royal family and became a king some time. Some time it became Indra, the lord of gods also. The same Jiva become a pariah or a base fellow being born in the family of dancers, Kolis, fisherman and the untouchables due to the rise of bad Karmas when there were no good Karmas in store. Once it became a merchant prince while at the other time it was born as a begger or a pauper. At one time it took birth as a man in the human world while at the other it became a hog or a dog in the animal kingdom. This Jiva could not still work and breakless peaceful redemption from wanderings in the wordly cycle even though it has been undergoing them in it since time immemorial and with a variety of births. (20) 20

Page #42
pitA yasyA'bhUstvaM taba sa janako'bhIkSNamabhavat , priyA yA sA mAtA sapadi vanitA saiva duhitA / kRtA cai bhrAntvA jagati bahusambandharacanA, bhave'pyekatrAsan dviguNanavabandhAH kimapare // 22 // Meaning :- The son of the present birth of whom you are the father was in the previous births once your father. The present wife of whom you are the husband was once your mother in one of your past births. And the daughter of yours at present was once your beloved wife at some time in the past. You will but be surprised if you were only to remember your past relations which you formed at one time or the other previously in course of your wanderings in this worldly cycle. They are simply strange enough, suffice it to say. This give formed relationships of eighteen types merely in one present birth, as is illustrated by the famous story of Kuberadatta and Kuberadatta described in the Jain scriptures, what then to tell of the other births of the past ? (21) 21

Page #43
araNyAnyA antaM dviradaturagairyAnti manujA labhante naukAdhaiH katipayadinaH pAramudadheH / bhuvo'pyantaM yAnti vividhasthayAnAdinivahaine saMsArasyAntaM vipulatarayatne'pi vihite // 22 // Meaning :- People can go to the other end of very great forests or of even the most formidable desert of Sahara, through the help of the camels or some such agencies. A Pacific ocean or an ocean like the Svayambhuramana can also be crossed by some such means as the boat or the ship or the steamer. The gods can go to the other end of the earth by their divine power though it is generally believed that no human beings can do so. But the worldly forest or the worldly ocean is so extensive that human beings cannot cross it easily even though more efforts to do so are put forth by them. (22) 22 -

Page #44
gRhe yasmin gAnaM paNavalayatAnaM pratidinaM, kadAcittatra syAdhuvasutamRtau rodanamaho / kSaNaM divyaM bhojyaM milati ca punastucchamapi no, na dRSTaM saMsAre kvacidapi sukhaM duHkharahitam // 23 // Meaning :- The house in which the song of the songster is one day heard, in which the lute, the flute and the tabors are being played upon, and in which merry-making is going on for the whole day and the night, becomes the other day a seat, a receptacle, an abode of heart-rending lamentations and bewailings consequent upon the untimely death of the only young son. The house in which dainty dishes and sumptuous dinners were prepared and eaten is at once turned the very next day into a house where no breads of rotten milo or leaves of stinking millet or the foul-smelling gruel even is available. A prince of today is soon turned into a pauper of tomorrow. Thus, is happiness, an everlasting happiness a thing that can be purchased by money ? Not at all. In this world, no such happiness is obtainable as is entirely unadulterated with misery and pain. Some have got some type of unhappiness, while the others have other type of it. In short there is unhappiness here, there, and everywhere in this world. (23) 23

Page #45
tanorduHkhaM bhuGkte vividhagadarja kazcana janastadanyaH putrastrIvirahajanitaM mAnasamidam / paro dAridrayotthaM viSasamavipattiM ca sahate, na saMsAre kazcitsakalasukha bhoktAsti manujaH // 24 // Meaning :- Some suffer bodily unhappiness due to the occurrances of various types of diseases; some experience mental unhappiness on account of their relatives such as the wife, son, brother, sister and the like being unfavourable or being separated from them : some are afflicted with the misery of poverty brought abour by the losses incurred in business; while there are some who undergo extreme pain due to calamities, as intense and virulent as poison, that might have befallen ihom through political developments. Really speaking, you will come across none in this world who might be enjoying only happiness and no unhappiness at all. On the contrary, there is the reign of misery prevailing in this world everywhere. (24) 24 WOENEN

Page #46
kvacidrAjJAM yuddhaM pracalati janocchedajanakaM, kvacitkrUrA mArI bahujanavinAzaM vidadhatI / kvaciddubhikSena kSudhitapazumAdimaraNaM, vipadvahnijvAlAjvalitajagati svAsti zamanam // 25 // Meaning :- Oh! in this world at some places big wars are being fought wherein are slain and slaughtered millions of beings, while at other places great epidemics like plague and cholera are prevailing, taking heavy tolls of human lives in villages, cities, and countries. At some places thousands of animals are being wiped out by the famine or the scarcity while there are some places that resound with the cries of mournings and lamentations due to the deaths of young persons. Indeed, the flames of fire in the form of adversities are seen prevading in this whole world. What type of quelling is then to be expected? Where-ever you throw your glances, the rule of disquietude seems spreading. (25)

Page #47
(4) ekatva-bhAvanA (mAlinIvRttam ) mama gRhavanamAlA vAjizAlA mameyaM, gajavRSabhagaNA me bhRtyasArthA mameme / vadati sati mamaivaM mRtyumApadyase ceahi tava kimapi syAddharmamekaM vinAnyat // 26 // Meaning :- Oh! simple-minded person ! whenever you come across any one, you say that that mansion belongs to you, that that garden is exclusively got ready for your use, that that stable has been made by you for your horses, that those elephants belong to you for the purpose of ridding, that those bulls are spcially bought for your enjoyment and use, and those servants are under your sole, direct control. Thus you say to every one that they all either belong to you or are for your entire use and enjoyment. But Oh! you! simple-- minded person ! please tell me which of all these belongings of yours will accompany you, when you wil be on your way to death ? Believe assuredly that you have to go alone, unaccompanied by any one; nothing is to come with you and nothing will be yours solely. (26) 26 - - - - -----

Page #48
tava kila vilapantI tiSThati strI gRhAve, pracalati vizikhAntaM snehayuktApi mAtA / svajanasamudayaste yAti nUnaM vanAntaM, tanurapi dahanAntaM niHsahAyastatastvam // 27 // Meaning :- The wife for whom you are cherishing so much love will retire into a solitary corner of your house lamenting over your death when you will die. Your mother, too, who has unlimited affection for you, will return home having come out from the house for a short distance along with your bier. If at all your relatives will come along with your bier, they will at the most be coming as far as to have your bier reached the cementery and no further. Oh! what and why to talk of anything else ? This very body of yours with which you have the closest contact and with which you have been so intimately connected during your whole life-time, will not stand in any good stead at the final moment. That also will be burnt to ashes and will remain here. You will have to go alone and companionless having been disconnected finally from all things mundane. (27) 27

Page #49
dviradagamanazIlA premalIlA kileyaM, tava hRdayavirAmA kelikAmAsti vAmA / iha januSi sadApyAsvArthasiddheH sakhI te, matimupagatavana sAzrayeno kSaNa tvAm // 28 // Meaning :- Oh! you ! plain - hearted man ! do you know why does your wife do all these things ? - wife who always bows to you, who patiently puts up with all your bitter and harsh words, who always shows love to and for you, who delights your heart obediently respecting any whims of yours and carrying out all your wishes into action and lastly who satisfies every desire of yours by agreeable activities and pleasing charms. Do you think that she does all these things being activiated by sentiment of love and fancy for you? If you believe like that, let me tell you that it is absolutely wrong and incorrect. All these things are due to nothing else but selfish love. This selfish love lasts as long as you provide her with things she demands, you go on burying her under ornaments and you bring for her the clothes the moment she puts up her demand for them. The instant her selfish interest is fulfilled, her love for you, believe me, is at an end. It is a futile hope and a vain belief that she will give you protection for a second even when you might have already started on your march for the next world. (28) 28

Page #50
vipulavibhavasAraM ramyahAropahAra - masakRdapi ca dacA toSitA ye sakhAyaH / atiparicayavantaste'pyadUraM vasanto bhayadamaraNakAle kiM bhaveyuH sahAyAH // 29 // Meaning :- Will those friends of yours, who have been repeatedly pleased by you by giving them plenty of wealth, valuable necklaces etc. and who have been connected with you for so long a time very intimately. help you undertaking your misery on their heads or accompany you on your journey to the next world even though they may be sitting very close to you on your sick-bed? They will not. The end of your life will bring the end also of their friendship with you. Believe without the least vestige of doubt that you are alone, companionless. (29) 29

Page #51
bahujanamupasevyopArjitaM dravyajAtaM, citamativizAlaM mandiraM sundaraM vA / mRtipathamavatIrNe vedanAnaSTabhAne, kSaNamapi nahi kizcitvatpathaM cAnugacchet // 30 // Meaning :- Accepting slavery and subjugation and at the cost of life, much wealth is obtained by me, large palatial mansions have been got created. Oh! man ! will all these things serve you at the eleventh hour ? Will they come with you ? Not at all. Wealth, riches, and buildings will neither help you nor come with you when you will be marching to death, your final goal, having lost consciousness by the agonizing tortures at the time of death. You will have to go single and without a company while journeying on your way to death. (30) 30

Page #52
samajani janikAle mAnavo vastravittA szamzamglal azyferaunfa | vadati tava mahattvaM puNyazAlitvameta nmRtisamayakaro'yaM riktabhAvaM vyanakti // 31 // - Meaning: Oh! you, good person! when you were born, you had not brought with you the clothes to wear, the money to spend, the food to eat, the servants to serve, and the physical strength to help. None of these things was brought by you with you at the time of your birth. You were born naked and your fist was closed at that time. That closed fist was a pointer to your good luck, promising you future greatness and happiness. It was full of implication. But at the time of death, that closed fist becomes open - a phenomenon indicative of the hard truth that whatever you have got will remain only here behind and you will have to go alone. It also suggests that you earned no doubt but nothing remained in your hands when you passed away. (31) 31 HOP

Page #53
pratidivasamane kAnprANino niHsahAyA - nmaraNapathagatAMstAnprekSate mAnavo'yam / svagatimapi tathA tAM budhyate bhAvinoM vA, tadapi nahi mamatvaM duHkhamUlaM jahAti // 32 // Meaning :- According to statistics, thirty persons die per minute in this world in whom are included both the rich and the poor. But none is seen accompanying any one of them. Every one is seen going alone to the next world and the person seeing this daily phenomenon also thinks in his mind that he also has one day to go away alone; still, however, he does not abandon attachment, the cause of all miseries. It is, indeed, a matter of surprise that he considers the things his own which are never and are never to be his own. (32) 32 -

Page #54
dizi dizi tatakIrtirbhojabhUpaH sunItI ripukulabaladArI vikramo duHkhahArI / akabaranarapAlo durnayArAtikAlo maraNamupayayuste mRtyunA niHsahAyAH // 33 // Meaning :- A highly generous king Bhoja, whose fame had spread far and wide in all the four directions and whose sense of morality and justice were of very superior order, a very illustrious king Vikrama who was a terror to the hosts of enemies and a renowned alleviator of the miseries of his subjects and a distinguished Muslim king Akbar who adorned the throne of Delhi and who was as if it were the God of Death to the enemy in the form of injustice -- when all these three yielded to the irresistible sway of death, they had to go alone, companionless, leaving their armies, treasures. and harem behind. They also could not take along with them any one or any thing. What to talk of others, then ? Therefore, remember with full assurance that the Soul has to go alone as it has come alone. (33) 33 ... al

Page #55
- (5) anyatva-bhAvanA (vasantatilakAvRttam ) ko'haM jagatyatha kadAprabhRti sthitima, mAtA pitA ca tanujA mama ke ime syuH / saMyoga emirabhavanmama kiM nimitta - statvaM vicintaya ca paJcamabhAvanAyAm // 34 // Meaning :- Who am I? Whence have I come to exist in this world ? Who are my parents, kinsmen, and relatives ? Due to what reason has my connection come to take place with them all ? You think of all these thoughts under this Reflection technically called the Reflection of Non-Identity. (34) 34

Page #56
gAvo hayA gajagaNA mahiSA bhujiSyA vezmAni vaibhavacayA vanavATikAzca / emistavAsti kiyatA samayena yogastattva vicintaya ca pazcamabhAvanAyAm // 35 // Meaning :- You think under the fifth Reflection of NonIdentity as to since what time and how you have come to be connected with these cows, buffaloes, horses, servants, menials, houses, shops, mansions, gardens, orchards etc. which you take to be yours. (35) 35

Page #57
etacca pudgalamayaM kSaNikaM zarIramAtmA ca zAradazazAGkasadRkSarUpaH / bandhastayorbhavati karmavipAkajanyo dehAtmadhIDadhiyAmavivekajanyA // 36 // Meaning :- This body which is visible to us is not the Soul but is constituted of matter, technically called the Pudgalas which are inanimate. Its nature is perishable and it perishes in a moment. While the Soul is not the matter and it is animate. As the autumnal moon, it is luminous and it is eternal, devoid of segments or pieces and indestructible. The union of the body and the Soul is brought about by the conglomeration of the varieties of the Karmic particles. But this union is not real. It is therefore a sheer delusoin to take the body as Soul because they are, really speaking, two separate entities. This delusion is created in the minds of the materialists due simply to the want of discrimination power in them. (36) 36

Page #58
- rogAdipIDitamatIvakRzaM vilokya, kiM mUDha ! rodiSi vihAya vicArakRtyam / nAze tanostava na nazyati kazcidaMzo jyotirmayaM sthiramajaM hi tava svarUpam // 37 // Meaning :- Oh! you ! deluded person ! what amount of thoughtlessness you manifest when you fall victim to diseases of the body. or when you experience a little trouble while practising penance or when you begin to weep in vain while your mind is overtaken with grief? Do you think that your Soul loses its strength when your body loses the same ? Not the least; because your Soul is all luminous, perfect and unchanging. (37)

Page #59
mRtyuna janma na jarA na ca rogabhogau, hAso na vRddhirapi naiva tavAsti kiJcit / etAnnu kamaimaya pudgalanAn vikArAnmatvA nijAn bhajasi kiM vahirAtmabhAvam // 38 // Meaning :- Birth, old age, death, disease, pleasures, deterioration, increase - all these constitute the nature of the body. None of these phases belongs to the Soul. All these changes are really speaking the changes brought about by various combinations of the Karmic Pudgalas. They are concerned with the body which is formed of such Karmic Pudgalas. They can never belong to the Soul which is something quite different from the body. Oh! Soul! why dost thou identify thyself with them thinking that they are thine ? Why dost thou become unhappy by them? (38) 38

Page #60
janyo'sti no na janako'sti bhavAnkadAcit saccitsukhAtmakatayA tvamasi prasiddhaH / rAgAdyane kamalalabdhazarIra saGgI, jAto mRto'yamiti ca vyapadezamesi // 39 // Meaning:- Oh! Soul! you are not born of any thing, nor do you give birth to any thing. You have neither origination nor destruction. You are famous everywhere as an entity constituted of Sat, Cit, and Ananda. Then how is that general practice which is current in our daily intercourse is only to be interpreted in the sense that the association and the attachment which the Soul has formed with the body, in which it is cast due to the Karmas which sprout from out of the seeds in the form of attachment and hatred, are responsible for the above-mentioned general practice. Those various transformatinos brought about by the Karmic molecules belong as a matter of fact to the body but they are erroneously associated with the Soul on account of the conjuction of the body with the Soul-on account of the wrong indentification of the Soul with the body. The Soul and the body are, really speaking, two separate entities and that is the main point to be always and constantly borne in mind here. (39) 39 "

Page #61
bhAryA snuSA ca pitarau svasRputrapautrA ete na santi tava ke'pi na ca tvameSAm / saMyoga eSa khagavRkSavadalpakAla evaM hi sarvajagato'pi viyogayogau // 4 // Meaning :- Oh! you! good person ! in one house or family you stay with the mother, father, wife, son, grandson and daughter-in-law and you are mutually connected with them all. But really speaking they are all different from you and you are different from them all. The relationship between you and them can very well be compered with that which exists between the bird and the tree. That is to say, just as at the time of night different birds come from different directions, sit on the branches of the tree, remain there during the night and disperse when it is morning so also in one and the same house different members of the family coming from different conditions of existence get united and become disunited also when the night in the form of the span of life is over. All the nits of the world are in the same manner disunions in potentiality. (40) 40

Page #62
ekaikajanmani punarbahubhiH parIta, prAnte tathApi sahakArivinAkRtastvam / tasmAdvibhAvaya sadA mamatAmapAsya, kizcinna me'hamapi nAsmi parasya ceti // 41 // Meaning :- In each of the previous births I contracted relationship with many a person. Looking from the pure view point of knowledge, there is no being, really speaking, in this world with whom I might not have acquired relationship in the capacity of a father, mother, son, wife and others. Even though so many relationships were formed, none of those former relatives becomes ready at this time to accompany me. When this is the real state of affairs as it exists today and at this very moment, where is the guarantee that the relativs of the present times will accompany me at future times ? There is no guarantee, to tell the truth, why, then, sould one cultivate a feeling of attachment ? Give up that and be firmly convinced in your mind and in the heart of your hearts that no one is yours and you also are no one's. (41) 41 -- al

Page #63
L (6) azuci - bhAvanA - (mattamayUravRttam ) dRSTvA bAhyaM rUpamanityaM kSaNakAntaM, he mitra ! tvaM muhyasi kiM phalguzarIre / nAntaddezya rogasahasrAzritametadehaM nindyaM ramyamima jJaH kathayetkaH // 42 // Meaning :- Oh! simple-minded person ! why do you become fascinated with the unsubstantial body which is momentarily changing its form and beauty, appearing graceful at one moment and ungraceful at another moment? This body of ours is internally abounding in diseases and an abode of thousands of aliments. One has to endure innumerable evils only on account of this body. This body is beautiful only externally. Under the skin nothing but the bones, flash, and blood is visible. Who will call this body, which is full of filthy and dirty material, beautiful and charming ? (42) 42 - - - --- -- - --- - - -

Page #64
carmAcchannaM snAyunivaddhAsthiparItaM, kravyavyAptaM zoNitapUrNa malabhANDam / medomajAmAyuvasADhayaM kaphakIrNa, ko vA prAjJo dehamimaM vetti pavitram // 43 // Meaning :- What appears to us when we minutely look into the interior of this body ? Externally it is covered with skin. Below there are bones -small and big - connected with each other. Below the skin there is flesh. Over it are spread the arterial through which blood is circulated in the whole body which is full of fat, marrow, bile, phlegm, urine, and faeces. What wise man will call such a dirty body, holy and pure ? (43)

Page #65
cakSuyugmaM dUSikayAkta zrutiyugmaM, kITTavyAptaM santatalAlAkulamAsyam / nAsAjasraM zleSmamalADhayantaradezA, gAtre tattvaM noccataraM kiJcana dRSTam // 44 // Meaning :- Let us see some useful parts of the body as to how much they are pure. The eyes become full of filth. The ears are always also full of foul matter. There is spit and saliva always to be found in the mouth. The nose is always overflowing with dirty matter. Where then is purity to be found ? Those parts of the body also which are considered pure and useful are themselves abounding in impure matter. In the whole of the body there is found nothing which is really speaking pure. (44) 44

Page #66
bIbhatso'ya kITakulAgArapicaNDo viSTAvAsA pukasakuNDApriyagandhaH / lAlApAtraM mAMsavikAro rasaneyaM dRSTo nAMzaH ko'pi ca kAye ramaNIyaH // 45 / / Meaning :- The stomach which digests the food and which is a very important part of the body is disgustingly foul-smelling if we just care to look at its constitution and form minutely. Worms of so many types are formed in it. Just adjacent to the stomach there are limbs which store urine and faeces the smell of which is as much disconcerting and nauseating as the well of the untouchable pariah. Of what is the tongue constituted which does the work of tasting and speaking? Is it formed of gold or silver or musk or camphor ? No! no. It is nothing but a piece of flesh and it is internally quite ugly. When we cast a look at any of the limbs of the body we find that none of them is pleasing to the sight. (45) 45

Page #67
kaNDUkacchU sphoTakaphArthI vraNarAgaH kuSThaiH zophairmastakazokaH / kAsazvAsacchardivirekajvarazUlayApto deho ramyatara: syAtkathameSaH / / 46 / / Meaning :- Some bodies are to be found such as are wholly pervaded by ringworm. Not even an inch's space is left out without it. While there are found such as are fully spread over by eczema and very big ulcers and abscesses. Some bodies are attacked by contagious diseases such as leucoderma while some are suffering from piles. Some are overtaken by laprosy. white and red, while some have become swollen due to ascites and dropsy. Some are seen experiencing intense pain either through cough, bronchitis, headache, asthma, vomit, diarrohea, dysentery, ague, colic or troublesome urination. Oh ! how can this body be considered charming, beautiful, or fascinating which is pervaded by many a foul and agonizing diseases than which death even is less mortifying. (46) 46

Page #68
yatsaGgAtsyAddhojyamupAttaM ramaNIyaM, durgandhADhyaM drAk kRmipUrNa kSaNamAtrAt / mUlyaM vastraM svacchamapi syAnmaladuSTaM, so'yaM dehaH sundara itthaM kathayetkaH // 47 // Meaning :- Who can dare say that this body of ours is beautiful, the body by the contact of which the nice, fragrant and delicious food becomes testeless and odorous and gets putrefied in a moment and in addition to this the body which is breeding ground of diverse kinds of worms, ova, bacteria, and microbes; and the body by the association of which clean and cosily silken garments also get dirty ? (47) 47 ___

Page #69
yasya zlAghA devasabhAyAM vibudhAgre, bhUyo bhUyo gotrabhidAtIva kRtAsIt / deho grasta: so'pi caturthasya ca sArvabhaumasyAho SoDazarogyA samakAlam // 48 // Meaning :- The most handsome body also of the fourth Universal sovereign, named Sanatkumar, the beauty and grace of which were highly admired repeatedly by the lord of the first heaven in the assembly of gods and to see which the gods had come down on earth from the heavens, came to be destroyed being pervaded in an instant simultaneously by the germs of cough, asthma, leprosy, fistula and other similar foul diseases. When even the extremely handsome body of the sovereign monarch obtained on account of highly meritorious deed done in former lives took no time in being destroyed and undermined by the diseases, what time, calmly consider, shall be then taken by the ordinary body in going out of order and gear ? (48) 48

Page #70
jJAtvA gardA phalgupadArthAcitakArya, muktvA mohaM tadviSayaM bhoganikAyam / labdhuM lAbhaM mAnavatanvA kuru kAmaM, dharma jJAnadhyAnatapasyAmayamarham // 49 // Meaning :- Oh! simple-minded person! in order to break off the Karmic bondages and to be freed from the wanderings in this world, practise or resort to a noble religion composed of pure knowledge, meditation, and penance as shown by and propounded by the perfect seers or prophets. There is no other royal road if you want to get the best advantage of final redemption, to acquire highest spiritual benefit through this human body, having lessoned the hankering after sensual pleasures or even uprooted it. This can only be effected if you are prepared to let go, Oh! simple-minded person ! your blind love for this body which is, as a matter of fact, insignificant and non-sentient. (49) 49,

Page #71
(7) Asrava-bhAvanA (bhujaMgaprayAtavRttam) paTotpattimUlaM yathA tantuvRndaM, ghaTotpattimUlaM yathA mRtsamUhaH / sRNotpattimUlaM yathA tasya bIjaM, tathA karmamUlaM ca mithyAtvamuktam // 5 // Meaning :- The wise seers have declared in the scriptures that false belief is the principal cause of the Karmic Influx, that is to say, the origination and increased accumulation of the Karmas such as the Knowledgeobstructing. Faith-obstructing, and Vision-obstructing etc. depend more or less on it just as in the origination of a piece of cloth, fibres are the main constituting cause, in the production of a pot, the lump of earth, and in the cropping up of innumerable blades of grass on earth, their seeds. Five are the gates through which the Karmas get entry into the Chamber of Soul and of these five false belief is the principal. (50) 50

Page #72
pravRddhajanairajite dravyajAte, prapautrA yathA svatvavAdaM vadanti / bhavAnantyasaMyojite pApakArye, vinA suvrataM nazyati svIyatA no // 51 // Meaning :- The Soul is liable to incur the effect of the sins as its connection with them is not cut off and so long as it has not accepted the performances of vows, giving up vowlessness and so long as it has not given up mentally, verbally, and physically the abodes of sins and sinful activities, even though it may not have now direct contact with the sins and instruments of sins which it has committed and created in course of infinite previous births just as the grandsons who have never seen their forefathers and who have never taken any part in the activity to obtain money from them, get it by way of inheritance or get the interest of the wealth deposited by their forefathers in the banks. (51)

Page #73
gavAkSAtsamIro yathA''yAti gehUM, taDAgaM ca toyapravAhaH praNAlyAH / galadvArato bhojanAdyaM picaNDaM, tathAtmAnamAzu pramAdaizca karma // 52 // Meaning: Just as the air enters the house through a ventilator or a window, just as water flows into the lake through a waterpipe or a tunnel, just as water and food reach the belly through the oesophagus so also Karmic Influx constantly flows into the Soul through carelessness which is manifested in the form of haughtiness, sensual pleasures, passions, sleep and irreligious talk. A candidate for emancipation should once for all stop carelessness if he wants to ward off the Karmas. (52) 52

Page #74
nizAyAM vane dugame niHsahAyAdharante dhanaM dasyavo bhItiyuktAH / kaSAyAstu naktaMdivaM sarvadeze, kukarmAstramAzritya zakti haranti . // 53 / / . Meaning :- Anger, egoism, deceit, and greed are the four cardinal passions. They are the most powerful robbers. The ordinary robbers plunder the wealth only at night and this also they do only when there are no people to be seen at hand in a solitary place or a jungle. Moreover, they rob the people if they are not protected by police or not accompanied by a guide. That is to say they dare rob the people while the latter are absolutely in a helpless condition. Otherwise they do not. In addition to this, they do not rob the people without harbouring a cause of insecurity for themselves because they are in constant danger of being caught red-handed. But the robbers of passions are of a peculiar type in as much as they can rob a being of his spiritual wealth consisting of knowledge and character at any time either by day or night, at any place either in a jungle or a populated place, without any fear, discharging weapons in the form of wicked Karmas of a highly deadly nature. Ob! good person ! be away from these robbers called passions, if at all you want your spiritual wealth to be saved. (53) 2-53

Page #75
suvRSTau yathA no nadIpUrarodhaH, pravRttau yathA cittavRtterna rodhaH / tathA yAvadasti tridhA yogapattina tAvatpunaH karmaNAM syAnivRttiH // 54 // Meaning :- The activity of the mind, speech, and body is technically called Yoga. Just as it becomes difficult to check the flow of waters when it is torrentially raining at the mouth of the river or just as it becomes difficult to put a stop to the activity of the mind when the daily routine is going on, similarly the cessation of the Karmic Influx cannot be effected when the activities of the mind, speech, and boddy are going on in full swing. This three fold activity of mind, body, and speech should surely cease if one wants to effectively stop the Karmic bondage, in its various aspects. (54) 54

Page #76
prazadA asaMkhyA matA Atmano zaifacer para matut I na tadvandhane kAraNaM vidyate'nyadvihAyAzravAn paJca mithyAtvamukhyAn // 55 // Meaning :- In the Soul there are innumerable Pradesas to each of which are attached infinite Varganas and Karmic particles. In attracting those Karmic Varganas and in effecting their union with the Soul, there is no other reason operating excepting these five, namely, False Belief, Vowlessness, Carelessness, Passions, and last but not the least Yoga (threefold activity). All the Karmic Varganas which had been attracted by the Soul in the past, which are being drawn in at present and which shall also be drawn into in future - are all due to these five causes of the Karmic Influx mentioned just now above. Karmic bondage is the effect brought about by the five Asravas which are the causes. What ever reasons there are responsible for the Karmic bondage are all covered by those five Asravas. (55) 55

Page #77
- - - caturthe ca pUrva prakArAzca paJcA'dhikA viMzatiH sUryamedo dvitIyaH / tRtIyo dazArddhaprakAraH pratIto daza syuvidhAH paJcame pazcayuktAH // 56 // Meaning:- The first Asrava, False Belief and the fourth Asrava, Passions, have each got twenty five divisions. The second Asrava, Vowlessness, has got twelve; the third, Carelessness, has got five; while the fifth, Yoga (activity) has got fifteen. Thus the total of the divisions of the five Asravas is eighty-two. (56) 56

Page #78
vibudhyAzravIyaprakArAn vicitrAvilokyorametadvipAkaM nitAntam / nirudhyAzravaM sarvathA heyamenaM, bhaja tvaM sadA mokSadaM jainadharmam // 5 // Meaning :- Having fully determined that the Karmic Influx and all its varieties are fit to be entirely abandoned, finally make up your mind with regard to the fact that the result of the Karmic Influx and its varieties is most terrible. Adopt and practise the religion of the non-attached always which liberates one from the Karmas having first put an effective stop to the Karmic Inaux which is fit to exclusively given up. Thereby it will be possible to get rid of anguish, disease, and anxiety which have come to be attached with the Soul from time immemorial and thereby the bondages of birth, old age, and death will be cut off. (57) 57

Page #79
(8) savara-bhAvanA (vaMzasthavRttam ) vinaikakaM zUnyagaNA vRthA yathA, vinA'rkatejo nayane vRthA yathA / vinA suvRSTiM ca kRSivRthA yathA, vinA sudRSTiM vipulaM tapastathA // 58 // Meaning :- Five, ten, twenty or twentyfive dots or zeroes meaningless without a numeral "one" put before them. If there is no figure of "one" put before them, thos dots or zeroes are all valueless. Of what avail is the light of the sun or electricity which is spreading all around, if one has no eyes to see it ? Even if the ground is excellent and even if the seed also be so, the seed does not sprout if the waters of rain do not fall over it. Similarly, all the religious acts such as penance, mutterings of religious formulae and enduring of hardships, etc. are all useless like dots or zeroes without the figure "one", if one has no Right Vision. The most coveted bliss of final liberation is impossible without a Right Vision. (58) 58 .

Page #80
- na taddhanaM yena na jAyate suravaM, na tatsukha yena na topasambhavaH / na toSaNaM tanna yato vratAdarI vrataM na samyaktvayutaM bhavena cet // 59 / / Meaning :- It is no wealth if wealth is not instrumental in begetting happiness even in the least degree. It is no happiness if it does not result in contentment or equanimity. It is no contentment if it does not lead one to procurement of self-restraint. And that self-restraint is bogus if it is not based on Right Vision. In other words, that is real wealth which brings happiness, that is real happiness which creates a sense of satisfaction. That is genuine contentment which guides one to selfrestraint quieting the mind. And lastly that is real selfcontrol the seed of which is the Right Vision. (59) 59

Page #81
vinoSa, zAmyati no gado yathA, vinAzanaM zAmyati no kSudhA yathA / / vinAmbupAnena tRSAvyathA yathA, . . vinA vrataM karmarugAsravastathA // 60 // Mecning :- Just as a disease cannot be cured without medicine, just as the anguish of hunger cannot be removed without dinner, just as thirst cannot be quenched without water, so also the disease of the Karmic Influx cannot be remedied without the observance of the vows. In other words, just as medicine is necessary for the destruction of a disease, just as dinner is necessary to quiet down hunger, and just as water is essential for quenching the thirst, so also abstention from sinful activities is indispensable for removing the Karmas. (60) 60 -

Page #82
hitaarsgauzat fel, vrataM muneH paJcavidha' kilAgrimam / paraM . mataM zrAvakasaMhatestathA, jinoditaM dvAdazadhA'dhavArabhit // 61 // Meaning :- That abstention from sinful activities is twofold, namely, the major vows and the minor ones. Abstention from practising, from causing the other to perform, and from consenting the performance of, with mind, speech, and body, the major vows, namely, Injury. False - hood, Theft, Sexual - intercourse, and Possession can only be practised by the Saints because it is very difficult for others to practise it or follow it. These vows, namely, the abstention from Injury, etc. are five in number. And those are called minor vows which are minor, that is to say, less difficult to practise in comparison with the major ones. Major vows can be performed or practised by total abstention while the minor ones by partial. These minor vows also can stop the flow of sin - it is said by the excellent amongst the Jinas. They are twelve in number and they can be easily observed by the laymen and lay-women. (61) 61

Page #83
rujA zarIraM jarayA ca tabalaM, yazazca lobhena yathA vinazyati / tathA pramAderakhilo guNavrajastataH sukhAya zrayatAcca pauruSam // 62 // Meaning :- Just as the body becomes weak due to old age, just as body becomes emaciated on account of diseases, just as fame and good name are lost because of greed, so also mental qualities and spiritual merits also become destroyed due to houghtiness and sensuous pleasures. Therefore, Oh! man ! if you have any desire to meritoriousness and happiness, do not give scope even for a moment to carelessness and exert carefully for a good and right cause. (62)

Page #84
jvare nivRttaM ruciredhate yathA, male gate zAmyati jATharI vyathA / tathA pramAde vigate'bhivarddhate, guNoccayo durbalatA ca nazyati // 63 // Meaning: Just as a man gets a desire for food when his fever is down, just as the stomach trouble vanishes when the stomach is expurgated of the impurities which might have come to be accumulated therein, so also when carelessness is bidden good-bye, mental and spiritual qualities burst out into existence and when these qualities begin to appear, the vices will take leave and mental as well as spiritual weaknesses will automatically be removed. (63) 63

Page #85
kaSAyadoSA narakAyurarjakA bhavadvayo dvegakarAH sukhacchidaH / kadA tyajeyurmama saGgamAtmano fa H197770441971fa: 118811 Meaning :- Anger, egoism, deceit, and avarice are the four passions which are the vices of the Soul. Inauspicious Karmas are incurred by the Soul with as much intensity with which they are entertained or harboured. If these passions are Anantanubandhi, the being is chained down to hells. If they are Apratyakhyani, he goes to the animal kingdom. They not only give pain in the next world only but they keep in this world also the mind full of anguish. In the presence of the means of happiness, a being is made bereft of it by them. Therefore, every candidate for emancipation should always think "when shall I be permanently freed from the firm grip of these pariahs of passions ? The moment when I shall get dissociated from these, I shall, indeed be really happy." (64) 64

Page #86
manovacovigrahavRttayo'zubhA nAnAvikArAH punaraindriyAH sadA / nihanti dharmAbhimukhaM balaM tato nirudhya tAMstvaM zubhadharmamAcara // 65 // Meaning :- It is called the inauspicious mental activity in which one thinks mentally bad of another, one maintains bad desires, one is jealous of another, and one entertains feelings of enmity against another. It is called inauspicious verbal activity in which one verbally censures another, one uses bad, abusive language, one accuses verbally another, and one uses false speech. That is called inauspicious physical activity in which one gives pain to another, and robs another of his rights, one steals, and one enters into illicit connection. They are called sensual modificatory changes when one uses his senses in getting or trying after sensuous pleasures. All these wicked activities destroy religious fervour and spiritual strength. Therefore, Oh ! people ! stop wicked activities, bring into full play the strength of Soul and resort to an ideal, and bonafide religion. This will result into Samvara and will procure for the man who does it the right to enter into the Svayamvara of the lady in the form of emancipation. (65) 65

Page #87
(9) nirjarA-bhAvanA (indravaMzattAm ) kena prakAreNa purAtmadarzinaH, kRtvA'khilA karmagaNasya nirjarAm / jJAnaM nirAbAdhamalaM prapedire, tvaM cintayatacchubhabhAvanAvazaH // 66 // Meaning :- These spiritual persons who have flourished in the past have obtained perfect knowledge that cannot be invalidated by any of the proofs. So long as the Karmas as knowledge - obstructing etc. are existing, such a perfect knowledge is never obtained. In this ninth Reflection called Karmic Dissipation, the author proposes to fully discuss the problem as to how these spiritually great persons cut off the obstructing causes, and what means they adopted in order to work out complete destruction of the knowledge - obstructing Karmas etc. which way they treated upon and by what efforts they attained unobstructed perfect knowledge. Oh! good person ! think over these things in this ninth Reflection. (66) 66

Page #88
dezena yaH sabcitakarmaNAM kSayaH, sA nirjarA prAjJajanainiveditA / syAtsarvatheyaM yadi sarvakarmaNAM, muktistadA tasya janasya sambhavet // 37 // Meaning :- It is called Nirjara, Karmic Dissipation when the Karmas, which have come into rise through the Karmic Aggregate, have all been shedded off after they have been experienced. It has two varieties, namely, that which is partial and that which is total. That is called partial Karmic Dissipation when certain portion of the Karmas such as the knowledge-obstructing etc. has been shedded off and that is called total Karmic Dissipation when all those Karmas have been entirely extirpated from their very roots. Partial Karmic Dissipation takes place at every Samaya, while the total one takes place only at the time when one is about to get final freedom. (67) 67

Page #89
bhukte vipAke'rjitakarmaNAM svato yadbhraMzana syAttadakAmanirjarA / yanmocanaM syAttapasaiva karmaNAmuktA sakAmA zubhalakSaNA ca sA // 68 // Meaning: Nirjara is of two kinds, namely Akama and Sakama. The former is inauspicious and the latter auspicious. That is called Akamanirjara when one experiences the accumulated Karmas which have burst up into rise not willingly but with bemoanings, lamentations, helplessness and ignorantly. And that is called the Sakamanirjara when one patiently endures the Karmas which have not even matured, with knowledge, meditation, penance, self-control, and enduring of the Parisahas. (68) 68

Page #90
icchAM vinA yatkila zIlapAlanamajJAnakaSTaM narake ca tADanam / tiryakSu tukSudvadhabandha vedanametairakAmA bhavatIha nirjarA // 69 / / Meaning :- That is called Akamanirjara when Nirjara is done by experiencing the Karmas involuntarily such as the observance of continuance without any desire of the observer, through fear and pressure of the public, through practising penances like the month's fast etc. When the mental frame is that of a False Vision and not of a Right Vision, through tolerating the beating. the cutting asunder and the tearing asunder of the limbs at the hands of the Paramadhamis in the hellish regions, and through the endurance of hunger, thirst, beatings, bondage, etc. in the animal lives. All this is endured without any desire whatsoever on the part of the agent and therefore it is styled as Akamanirjara in the scriptures. (69)

Page #91
bAdhAdibhedena tapo'styanekadhA, niSkAmamevAtra zubhaM sadAzayam / kIrtyAdilobhena tu yadvidhIyate, proktaM sakAmaM kila madhyamaM tapaH // 7 // Meaning :- The penance which is the cause of the Sakamanirjara is of two types, namely external and internal. These are also again subdivided into six other sub-divisions. They are (1) Fasting; (2) Eating less than one's fill; (3) Limitation of livelihood; (4) Abandonment of Rasa; (5) Mortification of body; and (6) Padisamlehana. These six constitute the six kinds of the external penance. (1) Repentance; (2) Modesty; (3) Service; (4) Study: (5) Meditation; and (6) Relaxation of the body. These form the internal penance. Of all these twelve types of penance, that penance is considered to be the best which is undertaken with a pure motive to shed off Karmas without any expectation of reward in this world while that penance is surely of an inferior type which is performed with an object of getting name and fame, reputation, respect, wealth and heavenly happiness. (70) 70

Page #92
niHsvArthabuddhayA'bhayadAnamaGginAM, pAtre tathA dedhucitaM subhAvataH / antarvizuddhayA''zraya bhAvanAgiri, cedicchasi tvaM kaTukarmanirjarAm // 71 / / Meaning :- Oh! good-natured person ! if you desire to shed off the Karmas which give intensely bitter fruit, then observe selflessly the principle of dealing no injury to or of not killing any living being that is overtaken with fright, and give deserving things to deserving persons with all your heart. Reach in this way the highest summit of the mountain of Bhavanas, purifying the Soul gradually in the manner described above. (71) 71

Page #93
ajJAnakaSTAzritatApasAdayo yatkarma nighnanti hi varSakoTibhiH / / jJAnI kSaNenaiva nihanti tad drutaM, jJAnaM tato nirjaraNArthamarjaya // 72 / / Meaning :- The ignorant and unwise ascetics who undertake the performance of penances only in an unwise manner for crores of years such as fasting for months together at a stretch, heating the naked body by the heat of the sun, undertaking a month's fast fresh after having broken the previous month's fast by taking so little food as can be accommodated on only the tip of the blade of the Kusa grass, are not able to uproot, in course of their such practices for crores of years, the Karmic accumulations which are consumed in so short a time as a moment by the wise and really literate persons through their mere strength of right knowledge. This has been made abundantly and unambiguously clear in the scriptures. Therefore, Oh! good-nat]red, innocent person ! be after getting and storing up such spiritual knowledge as is capable of washing out the Karmic filth. This only will properly entitle you to securing permanent release from this nasty worldly existence. (72) 72

Page #94
re'nantajanmArjitakarmavargaNAstvaM cenirAkartumapekSasetamAm / jJAnena sArdhazca tapastadAcara, vahnivinApo nahi vastrazuddhikRt // 73 // Meaning :- If you have an intense desire to bid good-bye all at once to the Karmas that have come to be accumulated from time immemorial then practise penance but with wisdom, with pure consciousness. Penance without the background of knowledge is not sufficiently efficient and so also is knowledge without the support of penance. A washerman needs both fire and water for washing the clothes cleanly. Fire alone burns off the clothes and water alone cannot remove the dirt altogether with which it is soiled. Therefore, just as a washerman purifies it keeping it in water above and placing it above the fire below, so also knowledge just resembles water and penance the fire. Both these things are together equally indispensable for the Soul's purification and in order to point out this very moral, it is said that emencipation is possible merely through knowledge and penance both. (73) 73

Page #95
(10) loka - bhAvanA (tif salamu ) dharmAdhauM pudgalaH svAtmakAlAetadravyA bhinnarUpo hi lokaH / tatrAkAzaM sarvataH sthAyyanantametanmadhye vidyate loka eSaH // 7 // Meaning :- That is called Loka (World) which is an aggregate of the six substances (Dravyas), namely, the principle of motion, the principle of stability, the vacuum or the ether, the atom, the Soul, and the time. Not a single space in the Loka is such where not one of these six substances is never found. The part, where these six substances or any one of the six is necessarily to be found, is technically styled as "Loka" (World). Of these six substances, ether (Akasa) is the only one which is all-pervading: while the other five are the pervaded ones. That is to say, ether is always there along with the other five substances as well as it is also there where these five substances are not. It is infinite, that is to say, no one can find its extremes. In the midst of such an Akasastikaya, the Loka which is constitued of the six substances enumerated just now, exists. (74) 74

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nAyaM loko nirmitaH kenacino ko'pyasyAsti trAyako nAzako vA / . nityo'nAdiH sambhRto'jIvajIva-. ddhi hAsau paryayAnAzrayete. // 75 // Meaning :- Is there any creator of this world ? The reply to this question is verily in the negative. In other words, this world is not created by any one. So also is there no protector or no destroyer of it also. Then the question arises as to whether it sprang up of its own accord ? One reply is in the emphatic negative. It has never been created. It is from time immemorial. It never becomes totally destroyed also. It is eternal. It abounds in sentient and non-sentient things - Jiva and Ajiva. Now a doubt arises that no increase or decrease should take place in the world which is eternal. But we see that they do take place. The solution of the doubt is to be found in the reply that the six substances do not increase or decrease materially but whatever increase or decrease we see, we see in the Paryayas, modificatory changes, and as these are non-eternal, there is no objection if they take place in the them. (75) 75

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wi gewafastafarruntaa. stanmadhyAMze merumUlaM tato'yam / bhakto loko madhyamukhyaistribhAgemadhye tiryaphUrya Udhve'styadho'dhaH // 76 / / Meaning :- If the world is measured from the bottom right up to its tope by an imaginary rope, the rope will be required of the size of or of the length of fourteen Rajas. It means that the world is of the length of fourteen Rajas from its bottom to the top. In the centre of this world, there is located a mountain called Meru. This thus divides the world into three divisions naturally. The part surrounding the Meru is the middle part of the Loka, that which is the upper part of Meru is the upper part of the Loka and the nether part of Meru is the nether part of the Loka. Thus taking Meru as the measuring rod, the Loka is divided into Urdhva-Loka, Adho-Loka, and Tiryag-Loka. (76) 76

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tiyagloke santi tiryaGmanuSyA,: prAyo devA Urdhvaloke vasanti / nIcairloka nArakAdyAH prabhUtAH, sarvasyAne muktajIvAH sukhADhayAH // 77 // Meaning :- in the Madhya-Loka or the Tiryag-Loka, generally animals and human beings dwell (though Vana-vyantara gods, jumbhaka and Jyotisi gods also dwell within the limits of the middle world but they are not in majority). In the Urdhva-Loka the Vaimanika gods reside for the most part and in the Adho-Loka the hellish being and the devils of the type of Bhavanapati dwell. At the top of these three worlds, that is to say. at the top the liberated Souls dwell in final beatitude, without any worries, and with uniterrupted, eternal happiness. (77)

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AyAmo'dho rajjavaH sapta mUle, madhye caikA brahmaloke ca paJca / prAnte tvekA saptarajjurghano'sya, nyastazroNIhastamAkRtizca // 78 // Meaning :- The extent of the Adho-Loka is as much as seven Rajas. That is to say, the height of the Adho-Loka is as much as seven Rajas and the lowerst part of the Adho-Loka- the region of seventh hell is seven Rajas in width. The Madhya-Loka or say the Tiryag-Loka is one Raja in length and width and its height is eighteen hundred Yojanas. The height of the Urdhva-Loka is somewhat less than the height of the seven Rajas. The length and width, near the fifth heaven, are five Rajas and they go on becoming less and less so much so that they are of one Raja at the end of the Sarvartha Siddha. If the volume of this whole Loke be measured, it will come up to seven Rajas. Its figure resembles the figure of a man who has put on a Payajama, and has put his two hands on his waist and is rotating. (78) 78

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pRthvI toye tacca vAyupratiSThaM so'pyAkAze syAttato'lokadezaH / yatrAkAzaM dravyamekaM vihAya, nAnyatkiJcidvidyate'nanta ke'smin // 79 // Meaning :- The earth on which we all reside is resting on the waters of the ocean called Ghanodadhi. This Ghanodadhi is itself resting on the air technically called Ghanava which again has its basis the Tanava. And this Tanava again rests on the Akasa, space. Having gone beyond a certain part of this Akasa, the Aloka commences in which there is not to be found any substance excepting the Akasastikaya. There is merely Akasa which is limitless and therefore this Aloka also is Jimitless, endless, infinite. (79) 79

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uccairuccaivartate saukhyabhUminIcarnIcardu:khavRddhiH prakAmam / lokasyAgre'styutkaTaM saukhyajAtaM, nIcaiH prAnte duHkhamatyantamugram // 8 // Meaning :- Just when we go above from the bottom of the Loka, unhappiness goes on decreasing and happiness goes on increasing. So also as we descend below, the happiness goes on decreasing and unhappiness goes on increasing. The happiness, which goes on increasing assumes the last degree of its enormity and excelled, at the top of the Loka where the finality liberated Souls dwell as well as unhappiness attains its last point as we go down below the Loka where there is the region of the seventh hell. (80) 80

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uccaiHsthAnaM tvAtmanazcitsvabhAvAnIcairyAnaM karmalepAdgurutve / tasmAddharma karmamuktyai vidheyAlokAgre syAyena te sthAnamaham // 81 // Meaning :- The vital power of the Soul is of the nature of Agurulaghu. In other words, its nature is alwaysto rise upwards while the Pudgalas of the fire body and other are Gurulaghu. The nature of a substance which is heavy is always to go down. On account of this, the Soul to which the Pudgalas have stuck fast descends down below. The Soul assumes various bodies in the kingdoms down below in direct proportion to the dense coasting of the Karmas and the fast attachment of the Pudgalas to it. Exactly according to the same law, the Soul rises above in direct response to the purity of its cit, mind, when it becomes absolutely bereft of the Karmic dirt, it attains to the highest part of the Loka in lieu of the purity of its cit; the mind. Therefore, Oh ! Bhavya ! if you have any desire or if you have any, aspiration for the achievement of the topmost status, unfold your spiritual potentiality by resorting to religion and reveal the utmost purity of the cit, the mind by shedding off the Karmic coating. (81) 81

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(99) alesh - HATAT (vulgare) sUkSmavAdaranigodagolake'nantakAlamaghayogataH sthitaH / sakSmabAdaradharAdike tato 'saGkhyakAlamathaduHkhasaDale // 2 // Meaning :- in this topic of the eleventh Reflection, Bhavana, called Bodhidurlabha, it has been pointed out as to how long and broad power of the Soul is much suppressed and where the beings have got only one sense, namely, the sense of tough and that too is very dull. The Soul there had got only one body in common with other innumerable Souls. Not only this but in between the minute and the concrete beings of the Nigoda it remained there for infinite time in course of which it changed its body for times without number. Without going anywhere else it wandered there and there. Having passed infinite time there in this manner, it slightly rose above and passed innumerable time, consisting of numberless utsarpinis, alone of increase, and Avasarpinis, alone of decrease, in the kingdoms of minute and concrete earth, water, fire, wind, and vegetable called Pratyeka where also in all of which there is found misery and misery, only. (82) 82

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dvayakSamukhya vikalendriye kramAtsaGkhyakAlamaTito vyathAnvitaH / nArake pazugaNe punaH punaryApito'tisamayaH sukhojjhitaH // 83 // Meaning :- When the Soul having wandered for so long a time in the kingdom of the one-sensed and having experienced miseries there, could lessen its bad Karmas, it rose a little above the level, that is to say, it could get the privilege to pass on to the kingdom of the two - sensed where also after having roamed and roamed for a time that can be measured, it came to be born in the kingdoms of the three - sensed and four - sensed. It wandered here in these kingdoms also for a time that can at least be measured. After this Is got as the field of its birth, the kingdom of the fivesensed. In this kingdom of which the hells and the regions of birds and beasts are parts it roamed enduring unhappiness without the least tinge of happiness. It did this repeatedly in these two last named kingdoms. (83) 83

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tatra tatra duritAtibhogataH, karmaNAmapanayo yadA'bhavat / prApa ratnamiva durlabhaM bhRzaM, mAnavatvamatipuNyayogataH Meaning: Having wandered in the manner described above in various existances and having experienced untold sufferings, when the bad Karmas were destroyed, the good Karmas came into operation. In other words, when the merit came to be accumulated after having come across some good opportunities to do religious deeds, this Soul got birth in the kingdom of human beings which is obtainable after very much difficulty and which is more costly than even the desire-yielding gem. (84) 116811 84

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mAnave'pi na hi puNyamantarA, prApyate sukuladezavaibhavam / rogahInamakhilAkSasaMyutaM, kAntagAtramapi dIrghajIvitam // 85 / / Meaning :- Even though the life as a human being might have bene obtained it is not possible without extra ordinary merit or religiosity, to get Aryan country and a noble family with cultural background and breading. In other words, if one has amassed sufficient and high merit, then and then only he is lucky to get birth in an Aryan land and a noble family where full facility is available for the performance of piety and morality. And if one has amassed religious merit more in quantity and quality than this even, then he is fortunate enough to get a handsome body. perfect vitality of the sense-organs and healthiness of both mind and body. It is needless to say that all these are never to be hoped for if one has not got highly distinguished merit. (85) 85

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pUrvapuNyavazato'khilaM hi tallabhyate yadi sukarmapAkataH / durlabhastadapi kalpavRkSavayogyasaMyamiguroH samAgamaH // 86 // Meaning :- Suppose one gets through the fruition of his good Karmas and due to the religious merit hoarded up in past births all the facilities described before, still, however, they are of no practical utility as long as one does not come into contact with a selfless preceptor who is well stabilizer in self-restraint. Is an association with suuch a bonafide saviour easily obtainable ? No, .never. It is obtainable with very great difficulty like the wish-begetting tree. It cannot be had without high merit and exceeding luck. (86) 86

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durlabhAdapi sudurlabhaM mataM, vIravAzravaNAtmazAntidam / hA tato'pi khalu bodhivaibhavo yo na karmalaghutAM vinApyate // 87 // Meaning :- The hearing of the preachings of the nonattached which undoubtedly engenders tranquillity in the Soul is even much more difficult to have than the attainment of a bonafide teacher. More difficult than this even is th obtaining of the wealth of Right Vision resulting from the moral derived from the scriptural hearing. It is, indeed, unattainable without the lightness of the Karmic burden. Right Vision does not unfold or open up so long as the Karmas which have the power to stay for time more than one Kodakodi Sagaropama, are linked up with Soul. (87) :1 AL

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saMsadagryapadamApyate zramAdrAjyasampadapi zatrunigrahAt / indravaibhavavalaM tapovataiUdhiratnamakhileSu durlabham // 88 / / Meaning :- It is not difficult to get the honour of a presidentship of a big meeting or an institution like the Congress. Due to sufficient religious merit one can easily get the kingship or the high post of a very big officer. Moreover, the status of the lord of gods, has also been attained, even more than once. And this can also be got again and again. But of all these things, the attainment of a gem in the form of enlightenment is most difficult. If it is got even once, the worldly ramblings will surely and automatically cease. (88)

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bhrAmyatA bhavavane'ghagharSaNAtkAkatAlavadidaM susAdhanam / / prApya mUrkha ! kimu bhogalipsayA, ratnametadavapAtyate'mbudhau // 89 // Meaning :- While wandering in the wilderness of this world and while experiencing miseries, the bad karmas became less in number and degree. When this happened, a being got, by fortuitous concourse, all the facilities such as those of a human birth. Aryan country. noble family, healthy body, perfect limbs, long life, and the association with a bonafide teacher. Inspite of this, Oh ! silly man! the want of putting forth attempts on your part to get a jewel in the form of Right Vision or enlightenment, on account of your having been caught up in delusion and on account of your mad love for sensual pleasures is as bad as the throwing away of a wishyielding gem in an ocean for nothing. Therefore, Oh ! good person ! make best endeavour, without wasting away this excellent opportunity. so that the worldly wanderings may further be averted. (89) 89

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(12) dharma-bhAvanA (gItivRttam ) yena samagrA siddhirdivyadizcApi jAyate zuddhiH // dharmaH sa ki svarUpo jAnIhi tvaM tavadhiyA tacca // 10 // Meaning :- One should try to think about the thing which is instrumental in procuring for one all types of achieve ments, divine pleasures, and spiritual wealth. Oh! wise person ! this thing called Religion is to be thought about or meditated upon without any prejudice or without any superficial approach. It is to be reflected upon dispassionately and philosophically. (90) 90

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mama satyaM mama satyaM ! vadanti sarve durAgrahAviSTAH // naitadvacasA muhyekintu parIkSA buddhimatA kAryA // 11 // Meaning :- Those who subscribe to a particular school of thought are, in one way or the other dogmatic. On account of this very fact they are able neither to get at the truth themselves nor to show it to others. On the contrary they declare that what they say is the truth, what they believe in is the essential reality and they make an uproar that others have no truth to offer. But remember that this claim of theirs is based on obstinacy and therefore, it is not proper or fit to be accepted. None should get into their snare and be deluded by them. On the contrary, every one should try to put those statements of theirs on the independent touch-stone of their thinking power and investigation. They should be accepted if and when they can stand such a test. (91)

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yasya na rAgadveSau / nApi svArthI mamatvalezeo vA // tenokto yo dharmaH / satyaM pathyaM hitaM hi taM manye // 92 // Meaning: That religion is the true, agreeable, and beneficial religion which has been promulgated simply for the good of the people by those saviours and seers of the world in whom there is no attachment or no hatred left, who have no selfish motive of getting any worldly dignity or fame, and who have no vehemence or obstinacy with regard to the truthfulness of their own statements. This is the only religion that can pass through the test of intellect. Thus, the religion preached and practised by such philanthropic seers can be the most excellant. (92) 92

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zrutacaraNAbhyAM dvividhaH / sajjJAnadarzanacaritabhedAdvA // dharmastredhA gditH| so'yaM zreyApathaH samAkhyAtaH // 13 // Meaning :- That is called a religion which prevents the Soul from entering into or becoming the Non-soul and which keeps the Soul absorbed in the meditation of the Soul and nothing else. Such a religion is twofold, namely. the religion concerned with the scriptures and the religion concerned with the character. The first type is again sub-divided into two categories, namely, that which is confined to knowledge and that which is confined to faith. This is why knowledge, faith and character constitute the threefold trinity of jewels. This trial of jewels is able to beget the result of enancipation. The road leading to absolution is the practical form of religion. (93) 93

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saptaprakRtyupazamA''dita udayati guNapade caturthe'lam // dharmaH kavalamAyojyalavo'pi ca paJcame dvayaM SaSThe // 14 // Meaning :- The Sruta Dharma unfolds itself or becomes manifest in the beings on the fourth of the fourteen spiritual stages by the entire destruction or partial destruction or suppression of the seven verieties of the Karmas, namely, Anantonubandhi, Anger, Egoism, Deceit. Greed, Samyaktva Mohaniya, Mithyatva, Mohaniya, and Misra Mohaniya. Though at this stage there is no Caritra Dharma of the form of abstention, still on account of the purification of Vision, there is possibility of the Sruta Dharma. The Caritra Dharma again has two varieties, namely, partial and entire. The first becomes menifest on the removal of the Apratyakhyani Anger, Egoism, Deceit and Greed, on the fifth of the fourteen spiritual stages, and the second unfolds itself on the sixth stage by the removal of the Pratyakhyani quaternary. In other words, the unfolding of the Sruta Dharma and Caritra Dharma depends on the complete annihilation of as well as partial destruction and suppression of the certain varieties of the Mohaniya Karma. Summarily speaking, on the fourth stage the simple Sruta Dharma unfolds and on the fifth, the Sruta Dharma and partial Caritra Dharma become manifest while on the sixth, entire, Sruta Dharma and Caritra Dharma reveal themselves. (94) 94

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tatphalamavApyate no / kAmagavIta: suradrumebhyo vA / / suracintAmaNito vaa| dharmo'pUrva hi yatphala datte // 15 // Meaning :- The fruit which is obtained by the good practices of religion cannot be had through the favours of wish-yielding cow, tree, jewel, or god. The fruit that is procurable through these cannot give the pleasure of emancipation even for a short period while the fruit or emancipation obtainable through the religious practices is long lasting and gives all round bliss. (95) 95

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tadvastu na triloke / jinadharmAttu bhavena yatsAdhyam // taduHkhaM no kiJcidyasya vinAzo na jAyate dharmAt // 16 // Meaning :- Which is that thing in the whole universe consisting of the nether, middle, and upper worlds, that is not attainable through the practices and performances of the religion propounded by the extremely detached Souls ? Or to put it negatively, which is that greatest misery in this universe that cannot be obviated by these practices of an ideal religion? In other words, religion is the only thing that blesses, a being with indescribable happiness, extirpating the miseries. There is not a single thing in the universe that can vie with religion in points of potency and supremacy. Thus the greatness of religion beggars description. (96) 96 .

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gatikUpe patatAmAlambanamasti kiM vinA dharmam / tasmAtkuru prayatnaM / samaye'tIte prayAsavaiphalyam // 17 // Meaning :- Oh! good person ! there is no object of hold excepting religion in the whole of the universe which can save those who have already fallen or who are about to fall in the well of bad condition or existence after death. Wealth, power, kingship, or family or any such worldly thing can and will never lead one to a good existence after death. If any thing in the whole universe has got the capacity to take one out of bad existence and to lead one to a good existence as well as to final redemption, it is nothing but the religion. Therefore, Oh! Bhavya ! put forth any effort, any endeavour for religious undertakings so long as the time is good, favourable. After the opportunity has slipped away out of hands, Oh! Bhavya ! it would not recur even if you repent. All the efforts will then be futile and barren. Therefore, have a long-range view, consider fully and put your auspicious attempts into motion without even the least delay. Behave so that you have not to repent. (97) 97

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// upasaMhAraH // (zArdalavikrIDitavRttam ) etadvAdazabhAvanAbhirasumAnekAntato yo'sakasvAtmAnaM paribhAkyetrikaraNaH zuddhaH sadA sAdaram / zAmyantyugrakaSAyadoSanicayA nazyantyupAdhyAyo duHkhaM tasya vilIyate sphurati ca jJAnapradIpo dhruvam // 98 // Meaning :- Those Bhavya beings, who will think over the Soul, at a suitable time, always, in the light of these twelve Reflections (Bhavanas) described in this work with intense interest, love, and respect as well as with threefold purity of mind, speech and body, sitting in a firm posture in solitude, will surely quiet down the bitter results of passions, destroy anguish and anxieties, cast away miseries, be able to light up the lamp of knowledge and shall get unbounded joy. (98) 98

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// prazastiH // khyAto bhuvya'jarAmaro munivaro lokAkhyagacche maNitatpaTTe munidevarAjasukRtI zrIrmonasiMhastataH / tasmAdevajinAmako budhavaro dharmAgraNIzekharastatpaTTe nathujinmuniH zrutadharaH saujanyasaubhAgyabhUH // 19 // tacchiSyo hi gulaba canadravibudhaH zrIvIracandrA'grajastatpAdAmbujasevanaikarasikaH zrIratnacandro muniH / grAme thAnagaDhAbhidhe yugarasAGkelAbda (1962) dIpotsave, teneda zatakaM hitAya racitaM vRttavaraiH zobhitam // 100 // yugmam // Meaning:- There flourished a monk, Ajaramaraji, who was leading monk in the Sampradaya of Limbdi which is like a gem of the Lokagaccha. He was the chief among monks and reputed on earth. He was succeeded by Devarajaji who in his turn was succeeded by Maunasimhaji. He was succeeded by Devajisvami who was the crest-jewel among the leaders of religion, respected by the learned and full of powers. He was followed by 99 -

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Nathujisvami who became a Pujya, was very goodnatured and who knew the scriptures. He had a pupil, the foremost among the learned, named Gulabachandraji who took consecration along with his younger brother, S'ri Virajisvami. Ratnachandraji, his pupil, composed and completed this work, titled the "Bhavana Sataka" adorned with varieties of metres on the Divali day of the Vikrama year 1962, at Thangadh. (99-100) 100

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- - - // pariziSTam // (1) maitrI - bhAvanA rAga -- AzAvarI / tAla - tritAla / maitryA bhUmiratIva ramyA / bhavyajanaireva gamyA // maitryA0 // dhruvapadam // bhAtRbhaginIsutajAyAbhiH / svajanaiH sambandhivargaH // samAnadhamaitijanaizca / kramazo maitrI kAryA // maivyA0 // 1 // kAle'tIte bhavetpravRddho yathA ca maitrIpravAhaH // grAmajanA ye jAnapadA vaa| maicyA te'ntarbhAvyAH // maizyA0 // 2 // gavAdayastiyazcaH sarve / vikalendriyAstrayo'pi // bhUtAH sacA ye jagati syuH / sarve maitryA grAhyAH // maiyA0 // 3 // 101

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- - - yathA yathA syAdAtmavizuddhistathA tathaitavRddhiH // pUrNavizuddhau maitrIbhAvanA / vyAptA syAtrijagansu / maizyA0 // 4 // pitRmutajAyAbandhutA jAtA na yena kadApi // nAsti tAdRkko'pi jano'tra / kathamucitA syAdamaitrI / / maicyA0 // 5 // nindantyapakurvanti ye vaa| ghnanti dveSAdyaSTIH // matvA teSAM karmapradoSaM / tairapi maMtrI na chedyA / maicyA0 // 6 // zatrabhAvodbhAvanaklezadveSAsUyAprakaTanam // ete sarva guNAH pazUnAM / kathamuttamananasevyAH // maitryA0 // 7 // samayanibhUtazamarasasarasi tvaM / vihara yatheSTaM svAnta ! kuru kuru maitrI sarvaiH sAkaM / kamapi nAmitraM cintaya // mainyA0 // 8 // 102 --

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THE ATTITUDE OF FRIENDSHIP Meaning :- The land of heart appears beautiful if it becomes a receptacle of friendly attitude. It does not appear so from outside but like the most fruitful earth it yields a very rich harvest also. Such a rich heart is a gift of the blessed. Each and every is not lucky to get it. THE PROCESS OF EVOLUTION OF THE FRIENDLY ATTITUDE The first objects of Maitri are the brothers and the sisters who have been born out of the same womb. Their association is natural and therefore the attitude of Maitri that exists between them two is inborn. Next come sons and the wife. Though the son in his infancy is taken care of and bred up by the father, he cannot claim Maitri with the father on this ground. Still however on the strength of a general belief that the father should treat the son as a frined when the latter reaches the age of sixteen, he can claim Maitri with the father. Wife who is a life-long companion if the husband should also be considered as a friend and not as a slave. Thereafter comes the turn of relatives and members of the family. When a person has developed Maitri with these persons, he should then and thereafter turn his attention to co-religionists and members of his community. Thus he should cultivate the attitude of friendship from the bottom of his heart with all of these people. (1) 103

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While walking on the read of friendship, there will come a time when flow of friendship will become more speedy and greater in dimension. Just as this attitude of friendship goes on getting strength and intensity with the passage of time, a person should extend its sphere by a slow process and include every one in its fold, the citizens as well as the countrymen. (2) Having cemetned the ties of friendship with human beings, he should next take into consideration the animals, the birds and beasts such as Cow, buffalo, etc. Though it is not possible to cultivate the same type of friendship and the same degree of intensity with birds and beasts as have been cultivated with human beings, the friendship in form of non-injury to them, non-usurping of their natural rights, the absence of anger towards them, non-harassment, of not staring them to death, of not overloading them etc. can surely be developed. The Vikalendriyas, that is to say, the defectives, namely, the beings of two, three and four senses should then become the objects of friendly attitude. These are followed by the Sthavaras, the immovables, such as the Earth bodies, Water bodies, Fire bodies, Wind bodies, and Vegetable bodies. In the case of these last, the meaning of friendly attitude is attitude is that they should be taken care of and no injury, even the least, should be dealt out to them. Having come up so far, the attitude of friendship reaches a climax. It begins from one's own home and ends in the farthest corner of the world. (3) 104 or Car

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REASON OF THE DEVELOPMENT OF THE ATTITUDE OF FRIENDSHIP The purity of soul is the prime reason of the attitude of friendship. Just as this purity goes on increasing, the attitude of friendship also increases in strength side by side. tude of friendship also increases in strength side by side. This increase of the attitude of friendship is one of the biggest virtues of the soul. When the purity of soul engendered from the complete annihilation of the Karmas, reaches its last stage, that is to say, when the whole Karmic envelope is destroyed from above the soul, the soul comes out in the most refulgent state, pure original state. It is only in this condition that the soul includes the whole universe in its all-reaching fold of friendly attitude. (4) WHY SHOULD THIS FRIENDLY ATTITUDE NOT BE REJECTED ? It can do if one does not extend the friendly attitude to others if these others are not his own. But from the highest philosophic point of view there is not single being in the whole of the universe with whom, a being is not united with a relationship of father, son, husband, wife, etc. Moreover, such a relationship is not formed by him only once but it has been for infinite times in the infinite past. Thus, every being is a relative, if not in the present birth, of the births, past and bygone. Is it proper, then, to be inimical to these relatives of the past? (5) 105

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FRIENDLY ATTITUDE SHOULD BE SHOWN TO EVEN THOSE WHO HAVE DONE THE HARM One should not stop the flow of friendship rushing towards him even who always censures him, off and on insults him and in addition to this who beats him with a stick harbouring a malefic feeling of hatred. This objectionable activity evidences through injury, insult, censure, scandalizing etc. is attributable to the rise of the past Karmas of theirs and that is why they adopt an attitude of hostility to the people of gentlemenly behaviours even. Now if this irreligious conduct, shown because of the operation of bad Karmas, comes in the way of our showing a friendly disposition to them, it should necessarily be considered a weakness on our part. Those who are conclusively and entirely in favour of always showing a friendly attitude to others should never exhibit such a weakness of character. On the contrary we should continue displaying a friendly feeling even to those who are of evil disposition to us so that those wicked persons also will finally be converted into good persons because our good treatment towards them even though hey were not well intentioned to us will doubtless make them repetent and penitent. (6) 106

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FRIENDLY ATTITUDE A VIRTUE OF THE HUMAN BEINGS To be inimical to others, to quarrel, to be full of hate to others and to be envious are the vices of the beasts. The dogs of one street are hostile to those of the other, they quarrel with each other and always create a scene of jealousy, hatred etc. proving thereby that they are the vices characte-ristic of the beasts and none else. This means indirectly that they are not and hence should not be the signs of the human beings. Is it at all appropriate then for the exalted human beings to show themselves in such a poor and bad colour? Not at all. In view of the consideration that a human being is far more superior to a bird or beast, it is the bounded duty of a human being to see that the animal traits or habits are not exhibited by him and even if they are there in him, he should take the trouble of getting rid of them at the earliest convenience. To live a life of amiability, to show love or brotherhood, to be happy at others' happiness and to help others all these are the virtues of human beings. If a human being does not possess these virtues of a human being and on the contrary if he has all the vices of an animal, he should never be considered a human being but should be counted as an animal in the frame of a human being. If you hanker after being called a human being, try to acquire the attitude of friendship which can make one fit to be called a human being. (7) 107

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EXHORTATION TO THE MIND Oh! Mind ! instead of wandering here and there quarrel. ling, showing contempi, and sowing seeds of discord, try to swim in the vast ocean of tranquility which is there in the holy scriptures. Not once but for times without number 1 suggest to you. Oh! Mind! that you form friendship with one and all, show no hostility to any one, and do not think anyone to be your enemy. If you are friendly, your friendship will indeed be reciprocated by others. Even if the other one is inimical to you, suppose, he will give up the enmity the very moment he comes under the benign influence of your friendship. Not only this but a being who has a natural apathy for you will also abandon it. Therefore, Oh! Mind ! go on enriching your treasure by the daily addition of a gen in the form of Attitude of Friendship. (8) 108

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(2) pramoda - bhAvanA rAga - bhairavI / tAla-tritAla / sadguNapAne saMsaktaM me manaH // dhruvapadam // dhanyA bhuvi bhagavanto'rhantaH / kSINasakalakarmANaH // kevalajJAnavibhUtivariSThAH / prAptAkhilazarmANaH / / sadguNa0 // 1 // dhanyA dharmadhurandharamunayo gRhItamahAvratabhArAH // dhyaansmaadhinimgnmaansaastyktjgdvyvhaaraaH|| sadguNa:0 // 2 // sevAdharmaratA gatasvArthA abhyudayaM kurvantaH // dhanyAste'pi samAjanAyakA nyAyapathe viharantaH / / sadguNa. // 3 // zraddhAto na calanti kadApi / gRhItavratA guNagehAH / dhanyAste gRhiNo dhamiNastyaktAnyAyadhanehAH // sadguNa0 // 4 // 109

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satyavAdino brahmacAriNaH / prakRtyA bhadrAH saralAH // dhanyAste gRhiNo'pi guNADhyA: / paropakAre taralAH // sadguNa0 // 5 // nyAyopArjitalakSmyA puNyaM / guptaM ye kurvanti // ghnanti duHkhaM dInajanAnAM / dhanyAste muvi santi // sadguNa0 // 6 // bhajanti ye bhrAtRbhAvanAM / rakSanti sanItim // dhanyAste mArgAnusAriNaH / pAlayanti kularItim // sadguNa // 7 // sukhino guNino bhavantu sarve / suhRdo vA syuramuhRdaH // nazyantu jagato duHkhAni / saiSa pramAdo me hRdaH // sadguNa // 8 // 110

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m THE ATTITUDE OF ADMIRATION Meaning :- It is called Admiration when one becomes delighted at seeing the virtues in others. A person who has formed a habit of admiring qualities in others announces that his mind has become eagar to suck the juice of merits that are found in others. In other words he has a desire sprung up in him to enjoy the taste of virtues analogizing them in others. LORD ARIHANTA, THE REPOSITORY OF ALL VIRTUES All honour to Lord Arihanta, who, waging a successful war against the army of Karmy namely, Knowledge-obstructing, Vision-obstructing, Faith-obstructing, and Convenienceobstructing Karmas, on the battle field of character, vanquished them all in toto, obtained perfect knowledge and perfect vision, removed or destroyed all the duals such as fear, grief, happiness and unhappiness, doubts and suspicions etc. and brought out from within the spring of spiritual ecstasy. All honour, again, to these magnanimous, detached Souls who have fully cultivated all the virtues. (1) THE SAINTS All honour, again, to those saints who have willingly placed on their shoulders the yoke of religion, who walk carrying the load of five major vows, such as those of Non-injury, Truthfulness, Non-stealing, Continence, and Possessionlessness. 111

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who remain absorbed in a trance concentrating their minds and meditating on the Soul or God day and night, who have bidden good-bye to all the nefarious acts and activities of the world, who themselves have gone across the ocean and helped others in doing so and who drink the nectar of peace and help others in doing so. (2) SERVANTS OF THE COUNTRY All honour, then, again to those selfless servants who have become ready to serve their country, society, religion, and Soul, who have undertaken to offer services without any in-- terest or object of earning money, fame, and greatness, who are directing their efforts in such a manner that the spiritual brilliance may become manifest, who never go out of the just path, who firmly stick to what is proper and fair and who serve the cause of society, religion, and country with all their bodily and mental zest and with wealth also. (3) LAYMEN All honour to those laymen who are the abodes of merits, who have fast conviction so far as matters of religion are concerned, who rank the religion above all, who have so solid faith in religion that no one is able to dislodge their faith from that, who observe the twelve vows of the householders and who shun to get a single farthing through dis 112

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honesty and unfair means even though they maintain their families in a tolerably good manner. (4) BENEVOLENT PEOPLE Complimen's to benevolent people also who never utter lies, who kick out incime of lacs made at the expense of truth but never secrifice the truth, who consider others' wives as their own methers, who are by nature straight forward and gentlemen at heart, who are dignified due to virtues and who are engrossed day and night in doing acts of benevolece to others. (5) DONORS People of generous heart also deserve our congratulations as they spend the wealth for noble purposes instead of keeping it confined in their treasury, amass merit by giving secret donations and remove the miseries of the unhappy, poor and crippled by giving them enough help. (6) FOLLOWERS The followers also should be congratulated - the followers who possess thirtyfive charateristics as described in the sacred texts, who show the attitude of brotherhood to all, who never transgress the path of morality chalked out by the saints, who observe literally the code of morality to every deed they do 113

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who observe family traditions, good conduct, and perform religon sufficiently, and who always remain afraid of irreligion and immorality. (7) CONCLUSION Let all be happy - whether they may be my friends or foes. May all be virtuous, prosperous day by day, walk along a good and a safe path being guided by bencfic intellect. Let misery be banished from the world as Karmic burden is lessened. Let my heart find joy in seeing happiness and virtuo-. sity spread everywhere. I feel extremely happy at that. My attitude of Admiration shall grow over more in this way. What to say much! Let happiness and virtue reign supreme in this world ! (8) LE THE ATTITUDE OF COMPASSION Meaning :- A person wishing to cultivate an attitude of compassion invites the Attitude of Compassion to come to him. He offers her a beautiful place in his heart to dwell. He tells her to destroy the miseries of the miserable, poor, and destitute taking the help of broad-mindedness. ORPHANS Oh! Compassion : please see that there are some children who have unluckily lost their parents in their very infancy. 114

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(3) karuNA - bhAvanA rAga - AzAvarI / tAla-tritAla / karuNe! ehi dadAmyavakAzaM / kuru janaduHkhavinAzam // karuNe0 // dhruvapadam / / pitRviyuktA bahavo bAlA labhante na nivAsam // AzrayahInebhyastebhyastvaM / dehi gRhaM vA''zvAsam // karuNe0 // 1 // putraviyuktA vRddhAH pitaro nirantaraM vilapanti // jIvananirvAhArthamapi te / sAhAyyaM vAJcaDanti // karuNe0 // 2 // bAlye'pi vaidhavyaM prAptA muzcatyazrurAdhAH // sthApaya vidhavAzramaM tadartha / rakSa suzikSaNadvArA // karuNe0 // 3 // janmAndhA badhirA mUkA vA / sIdantyazanavihInAH // 115 -

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andhabadhirazAlAH saMsthApya / rakSyA ete dInAH // karuNe0 // 4 // raktapittakuSThAdirogagraMstAH kecidvarAkAH / tattabhiSagAlayadvArA tA - navehi kaTuvipAkAt // karuNe0 // 5 // dhImanto'dhyetumicchanti / kulInA dInasutA ye // parantvazaktA vinA sahAyaM / poSyA vidyArthinaste // karuNe0 // 6 // pIDyante pApaiH pazavo ye / patatriNo vA dharAyAm // mocaya rakSakazAsanatastA - nidhehi pazuzAlAyAm // karuNe0 // 7 // pazyasi yadyatkaruNApAtraM / rakSa rakSa tatsarvam // dhanena manasA vacasA tanvA / vihAya viphalaM garvam // karuNe0 // 8 // 116 -

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They wander here and there in the absence of abode and their parents who, if living, would have indeed, taken care of them. Oh! Compassion! please provide those forlorn orphans with a place or residence and sweet words of consolation. Found for them orphanages and children's Aid Societies. If thou art not able, Oh! Compassion! to found such charitable institutions, give some help to those which are already existing. (1) OLD PARENTS Oh! Compassion! there are some aged parents who have reached the age of sixty, seventy, cighty, or ninety and who have lost at this ripe old age, their beloved young sons. Oh! Compassion! Can't you hear them lamenting over the losses of their dear sons, sitting in a helpless mood in the solitary corner of their humble cottages ? As if this was less, they have also lost along with the dead sons, their sources of income, too, and means of maintenance. They who are thus afflicted with miseries and hunger, do cry for help. Don't you hear their heart-rending cries for help. Oh! Compassion ! come and dwell in my heart so that I can really and readily help them. (2) WIDOWS Oh! Compassion ! there are surely to be found in this world some such young girls as have lost their husbands soon after their marriages and have thus been rendered helpless. They have become the objects of dislike to their fathers-in 117

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. law and mothers-in-law especially in the absence of their husbands who would have stood by their side, had they been alive. The taunts and retorts of their sisters-in-law pierce their hearts. They pass their whole time in utter dejection and dispondency as they cannot amuse themselves with reading even on account of their sheer illiteracy. They thus shed lears in loneliness. Oh! Compassion ! establish "Homes for the Widows" for such distressed widows so that they may learn there, pass their time in happiness forge.ting their bereavements from their husbands as well as may bei.er their prospects not only so far as this world is concerned but the other world also leading exemplary life shaped and moulded after reading the biographies of the ancient heroines of character. (3) THE LAME AND THE CRIPPLED Oh! Compassion ! here are in this world some who are blind by birth and some deaf; sone dumb while some lame and maimed. They are anyhow tolerating the pain accruing from their congenital defect but as if this was not enough, they are attacked by the scarcity of food and by poverty. They are ihus reduced to a wretched condition. Oh! Compassion ! come and stay in my heart so that being urged by you, I may be able to found or alteast to help financially the schools or any similar Institution for the Blind, the Deaf and the Dumb. (4) 118

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LEPERS Oh! Compassion ! there are in this world lepers who have acquired leprecy from their very birth. Pus consiantly flows from out of the skin. Moreover, there are also some who have contracted contagious skin diseses called Leucoderma. Due to this disease of theirs, nobody talks with them, touches them, sits by them. Nor are they allowed to do all these things in their presence. They thus are forced to wander hither and thither for food being subjected to such a sorry plight. Oh! Compassion ! show me the favour of residing in my heart so that I may try, in that mood of mercy, to erect some "Hospitals for the Lepers" for their treatment and thus be an instrument in alleviating their sufferings and improving their bad lot. (5) STUDENTS AND GIVING OF KNOWLEDGE Oh ! Attitude of Compassion ! there are some children born in a noble family who, even though they are gifted with superb powers of intellect and have a very keen desire for learning, find themselves incapable to carry out their wishes on account of sheer dearth of means to meet with costly expenses of education. Their star of learning and luck sets before it rises and comes into full light. So is there only a little need to keep such rising stars in a perfectly luminous condition or to maintain their luminosity intact ? No, there is not a little need but much need. Oh! Compassion ! 119

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let me give them through your incentive proper amount of help and co-operation. (6) BIRDS AND BEASTS Oh! Compassion ! through your benign urge 1 intend to spend my energy, which remains surplus after having spent it sufficiently in helping and supporting human beings, in doing the same for poor birds and beasts. Oh! some impious and merciless people molest the helpless animals, hunt them, cut their throats for flesh and kill the flying birds with bullets and stones. Though your salutary influence I have an ardent desire to save the afflicted birds and beasts by effective legislation ensuring protection to them, making movement promising safety to them, propagating literature that will inculcate on these inhuman people the wicked nature of their deeds or by direct preaching. I also want through your religious inspiration to erect as many Panjarapolas as possible with a view to giving those disabled birds and beasts a regular medical aid. (7) CONCLUSION Oh ! Compassion ! in this world there are many animals deserving mercy. They all cannot be named here. It would be enough to state in brief that Oh ! Mercy! give me power enough to give shelter to those needy and miserable human beings, birds, and beasts who are in bad requirement 120

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of a helping hand. I want through your favour Oh! Compassion! to be away from vanity and to help them physically, mentally, verbally or monetarily as occasion requires. (8). THE ATTITUDE OF INDIFFERENCE Meaning: The Attitude of Indifference has an extraordinary taste in it. Of a person has no support from the Attitude of Indifference, he would not get peace any where in this world because there are in this world such things or objects as often disturb the mind subjecting to entertainment of either love or hatred. These illusory or deceptive objects give persons a momentary pleasure or a momentary pain, as they come and go, when they come to us, they give us happiness and when we are deprieved of them, we become sorry. The mind oscillates hereby between happiness and misery, loses balance and becomes restless. Therefore, Oh! Attitude of Indifference! come to me so that I can remain in perfect peace, equipoise, tranquility. (1) WHY SHOULD ONE ENTERTAIN LOVE OR HATRED? It is perhaps in the fitness of things to cherish love for a thing if there is any such thing in the world as is permanent. But as a matter of fact it is not so. Those objects which are worth seeing or enjoying are all transitory. Once we will 121

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(4) mAdhyasthya - bhAvanA rAga - bhairavI / tAla - tritAla / mAdhyasthye'ho ko'pyapUrvo rasaH / / dhruvapadam // rAgadveSAndolanajanakAH / pracurA bhuvi padArthAH // samayaM saukhye samayaM duHkhe / bhrAmayanti janasArthAn // mAdhyasthye0 // 1 // syAdyadi kiJcitsthAyi vastu / tatra ruciH syAducitA // nAsti sthiraM kiJcidapi dRzyaM / tasmAtsyAt sA'nucitA // mAdhyasthye0 // 2 // pudgalamAtraM pariNatizIlaM / dveSyaM bhavati rocyam // nAto dveSaH kAryaH kadApi / nApi manasA zocyam // mAdhyasthya0 // 3 // puruSA api parivartanazIlA naikasvabhAvAH santi // dharmiNo'pi bhavantyadharmiNaste dharmiNo bhavanti // mAdhyasthye0 // 4 // 122 -

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kRro'pi pradezI bhUpati - rjAto na kiM dRDhadharmA // . dRDhadharmApi jAmAlirajAyata / mithyAvAdI kukarmA // mAdhyasthye0 // 5 // anukUlaM vA pratikUlaM vA / syAdiSTaM vA'niSTam // mAdhyasthyena bhAvyamubhayathA / mAnyaM sarvamabhISTam / / mAdhyasthya0 // 6 // yadyatsamyag yadyadasamyak / tattatkarmAnusAri // . vyarthoM rAgo dveSastatra / kasmAtkarmAkAri ? // maadhysthye| // 7 // zikSA tAvaddeyA'dhamAnAM / yAvatteSAmapekSA // klezadveSadhikkArasaMbhavaH / kAryA tatra hyupekSA / / mAdhyasthye0 // 8 // 123 - - - - -

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surely be disunited from them. Therefore, it will be a cause of our misery when we will be dispossessed of them after a short while. We should never get entangled into a fancy for them, on account of this very reason. Just as we saw that there are no objects worth our love, so also there are no objects worth our hatred also. The things for which we have a dislike, also will not stay as such for a long time. This state of affairs follows the inexerable law of the transformation of Pudgalas, the matter. An object of love or biking at one moment is turned or transformed into an object of dislike or apathy, the next moment. Therefore, entertain no feeling of hatred for anything. Do not be proud on getting a thing loved for and do not be sorry for obtain-- ing a thing which is disagreeable. Cultivate, due to this cause, an Attitude of Indifference. (2-3) PERSONS ALSO SHOULD NEITHER BE LOVED NOR HATED LIKE THE THINGS People also are not of an uinform nature. They are changeful. The religious-minded become irreligious and the irreligious become religious. The righteous turn out to be wicked and the wicked, righteous. The good prove to be bad and the bad, good. So on and so forth. Why should we then develope dislike for these bad people who are to turn out, in a very short time, good ? (4) EXAMPLES The above mentioned conclusions are not simply ground 124

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less. They have a support from the holy scriptures. In the Rayapasena Sutra, we come across an example of a king named Paradesi. How wicked was he formerly? Whatever demerits are there in this world, to name but a few, murderous cruel, brutal, tyrranous, agnostic, heretic etc. were all in him. But he took no time in being converted to righteousness when he came into contact with a saint, Kesi. All his vices left him and he became pious. Contrary to this, Jamali, who took consecration with increasing detachment, learnt and mastered eleven conocical texts, cut a brilliant figure in amongst the monks, lost faith with the passage of time in the teachings of the Guru, forgot the enormous obligation of the Guru, misinterpreted the Guru's teachings and thus finally ended as a heretic. Now when the matter stands like this, who should be considered good and who, bad? Who should be loved and who should be scorned ? None of the two behaviours is worth approval of following. This much is true that one must try to acquire virtues, to give up vices and to be indifferent. None should be disliked nor hated. All have inherited their natures according to the immutable law of Karmas. No one should poke one's nose into it. Give right advice so long as possible, otherwise remain indifferent. (5) INDIFFERENCE IN FAVOURABLE OR UNFAVOURABLE CIRCUMSTANCES The external circumstances are also changeful. They appear favourable at one moment and become unfavourable, 125

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the next moment. One gets a son and within no time he is taken up by death. A trader gets profit in one transaction while in the other he suffers a loss. The circumstances go on oscillating like a flag by the wind. So also persons who were once agreeable become disagreeable the other moment. When such is the case, a person should not give up his atti-tude of indifference or neutrality. He should believe in only one broad principle according to which what comes to pass is always good. Good or bad is the creation of mind. If belief is fair, everything else is fair. (6) FRUIT FOLLOWS THE KARMAS The toward or the untoward circumstances which a man gets or passes through are not offered to us or thrust on us from without. Neither God nor Allah has a hand in it. They come or go according to the law of Karmas. The happy cricumstances or the unhappy ones are the results of good Karmas or bad ones. Therefore, one should not lament or bemoan his bad lot because it is futile. Why did one not think thousand times before incurring the Karmas If one does not like unhappy circumstances, he ought to have thought of it before. But when he has already amassed bad Karmas, he should be ready to take the consequences as they come in a frame of equable need. It is a sheer folly to be delighted or dejected at the circumstances which are the effects of his own acts. (7) 126

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ADVICE TO OTHERS One should, of course, give advice to others with a bonafide motive of bettering them, but to that extent only to which the opposite party cares to listen to the advice thought to be given. It is appropriate to observe silence assuming indifference, having stopped to give advice when there is a possibility of a misunderstanding or ill will to crop up through the advice. It should create no feeling of hatred to the opposite party or in a person who wants to give advice. (8) 127

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// upasaMhAraH // ( vasaMtatilakAvRttam ) sadbhAvanAzataka zekhararUpa padyaigeMyezcatubhirupavarNitamAtmazAnttayai / ratnatrayocchrayakaraM zubhabhAvanAnAmetaccatuSTayamaho jayatAjjagatyAm / / Meaning :- For tranquillity of Soul, this quaternary of auspicious reflections viz. the attitude of Friendship, Attitude of Admiration, Attitude of compassion and Attitude of Indifference; has been described by four melodious verses, which are like summi.s of the auspicious "Bhavana Sataka". May this quaternary which is an elevator of three jewels (i. e. Right belief, Right knowledge and Right Conduct ) be victorious in the universe. 128 -- - - --

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ABOUT THE TRANSLATOR Prof. A. S. Gopani M. A., Ph.D., was born at BOTAD in Saurashtra on 12th October, 1907, in the famous Jain family. He graduate in 1929, became M. A. in 1934 and took his doctorate in 1947, with special subjects of Prakrit, Jain Philosophy and Jain literature. Having served at various places for about ten years, he finally joined the Bharatiya Vidya Bhavan in 1939 as a professor and from that time till today he has published about thirty-six books comprising critical editions, research works, translations and some original books also. He is also credited with having written two hundred fifty articles. the same number of short stories and about one hundred fifty criticai reviews in Gujarati and English. Moreover, he was the Editor of a fortnightly in Gujarati, called Ratna Jyot" for about eighteen years. As a mark of appreciation and recognition of his outstanding performance as a distinguished scholar, the University Grants Commission honoured him with an Award. He retired in 1970. He is at present seventy seven. Though formally retired, he is practically not retired as he is Gent upon completing the literary project submitted by him to the University Grants Commission. We wish him a long and purposeful life.