Chintan Vaibhav

Author(s): Basant Bramhachari
Publisher: Bramhanand Ashram
Catalog link: https://jainqq.org/explore/009714/1

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// namAmi guru tAraNam // ciMtana vaibhava MAMIL (ciMtanazIla vicAroM kI sUtrAvalI) brahmacArI basanta

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// namAmi guru tAraNam // ciMtana vaibhava (ciMtanazIla vicAroM kI sUtrAvalI) * vande zrI guru tAraNam * ciMtana vaibhava ciMtAmaNi ratna dhana dharA kA hai, dharA para hI dharA raha jaayegaa| muhI bAMdhe AyA hai tU, kara pasAre jAyegA / mAyA kI gati chAyA jaisI, dharai cale to dhaave| tAhi choDa jo bhAga cale to, pIche pIche Ave / / jIva akelA AyA hai, aura akelA jaayegaa| jaisI karanI yahAM kara rahA, vaisA hI phala paayegaa| jaba taka aTapaTa meM rahe, taba taka khaTapaTa hoy| jaba mana kI aTapaTa miTe, jhaTapaTa darzana hoya / / puNya pApa taja nija bhajo, Atama guNa ruci laay| samyakadarzana ke udaya, ajara amara ho jAya / / sadaguru tAraNa taraNa kA, yaha saMdeza mahAna / dhyAo nija zudvAtmA, karI Atma kalyANa / / 'ArAma' agara cAhe, A 'rAma' kI tarapha / phande meM phaMsanA cAhe, jA dAma kI tarapha / / devatva kA rahatA sadA, caitanya meM hI vAsa hai| kaise mile vaha acetana meM, jo svayaM ke pAsa hai| nava dvAroM kA tana hai piMjarA, cetana isameM rhtaa| uDa jAye to kyA acaraja hai, acaraja kaise rhtaa| anahada nAda suhAvanoM, Atama nAda kahAya / bajai anAhata kamala meM, gupti gahara sukhadAya // :lekhaka: bra.basanta :anuvAdaka evaM saMpAdaka: paM.IzvaracaMdra goyala chiMdavAr3A (ma.pra.) :prakAzaka evaM prAptisthala: brahmAnaMda Azrama saMta tAraNa taraNa mArga, maMgalavArA pipariyA (hozaMgAbAda) ma.pra. mUlya 10/ [ IChintan Vaibhawa ciMtana vaibhava [11

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CHINTAN VAIBHAWA ciMtana vaibhava paramAtmA samasta karmoM se, vikAroM se bhinna zuddha jJAna svarUpa, nirvizeSa svarUpamaya, sat-asat sabako prakAzita karatA huA sabhI avasthAoM meM sadAkAla sAkSI rUpa meM sAkSAt virAjamAna hai, aise sAkSI paramAtmA ko bArambAra namaskAra hai| 2. saMsAra meM tuma akele Aye ho aura saMsAra se tuma akele hI jaaoge| na to kucha vaibhava tuma sAtha lAye ho aura na hI kucha tuma sAtha lekara jAoge, mAtra dharma yA karma hI tumhAre sAtha jAne vAlA hai aba svayaM soca lo ki isa jIvana meM karanA kyA hai? 3. mRtyu jIvana kA aMtima satya hai aura vaha avazya hI ghaTita hogI, yaha bilkula nizcita hai isaliye isase bhayabhIta mata rho| mRtyuko duHkhoM ke rUpa meM na samajho balki ise Atma jJAna pUrvaka mahotsava ke rUpa meM utsAhapUrvaka mnaao| The 'Supreme Spirit' different from entire 'Karmas', deformities, form of original knowledge abounding in form of the Almighty, illuminating all truth and untruth under every condition, at all times, is visibly present in form of witness, I salute repeatedly to such a witness, the Supreme Spirit. You have come solitary in this world and you will depart from the world quite alone. Neither any splendour you have brought along with you nor you will carry away anything along with you, save of religion or 'karma' only would have to go along with you. Now think about own-self as to what has to be done in this life. Death is the ultimate truth of life and it will take place withoutfail, this is quite sure, therefore don't be afraid of it. Do not consider death like pains on the contrary celebrate it with self-klnowledge enthusiastically like a festival. You are not the body the body does not belong to you. The body is transitory: you are immortal. You must-know your own form relinquishing pride of the body. This is the only way to gain immortality. Whatever has had to happen in the past, had been over, forget that whatever would be happened in future shall have to take place, do not worry about it, live in the present, remain to be a witness. This is the secret of usefulness of life. "Bhoot to bhoot hai, Bhawi ek sapna hai, vartman main jeo bhai', yahi to apna hai." If something impossible might have taken place in life, then it can be reckoned but improbable never happens to be, something certain bound to happen that very takes place, then why do you think about that. [2] Chintan Vaibhawa 4. zarIra tuma nahIM ho, zarIra tumhArA nahIM hai| zarIra nAzavAna hai tuma avinAzI ho, tuma dehAbhimAna tyAga kara apane svarUpa ko pahicAno yahI amaratva prApti kA mArga hai| atIta meM jo honA thA vaha ho cukA, use bhUla jaao| bhaviSya meM jo honA hogA vaha hogA, usakI ciMtA mata karo, vartamAna meM jio, sAkSI raho yahI jIvana kI sArthakatA kA rahasya hai| 6. bhUta to bhUta hai, bhAvI ika sapanA hai| vartamAna meM jio bhAI, yahI to apanA hai / / 7. yadi jIvana meM kucha anahonI hove to usakI ciMtA karo kintu anahonI kabhI bhI hotI nahIM, jo honI hai vahIM hotI hai phira ciMtA kyoM karate ho? ciMtana vaibhava [31

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8. 8. Transformation of the world, body etc. is being going on at every time; change is the law of nature, that which you consider destruction, concealed into that very is inhibiting creation. saMsAra zarIra Adi kA parivartana prati samaya cala rahA hai, parivartana prakRti kA niyama hai tuma jise vinAza samajhate ho, usI meM sRjana chipA hai| 9. The ignorant being considers the body to be T his egoistic sense happens to rest upon body. The learned considers that "I am the soul", his egoistic sense abounds in the soul and accomplishes united with discretion and knowledge accepts that I am "Brahman the God." This egoistic sense happens to be in his original soul form of true spirit. Accomplishment of the form of original self is merely a means of becoming Supreme spirit from spirit. Whatever you do, do it with the sense of a witness, in natural transformation of nature you have no right to interfere. ajJAnI jIva deha ko hI maiM mAnatA hai, usakI deha meM ahaM buddhi hotI hai| vidvAna mAnatA hai ki "maiM jIva hUM"usakI jIva meM ahaM buddhi hotI hai tathA viveka vijJAna yukta sAdhaka mAnatA hai ki "maiM brahma hUM" usakI satyAtmA svarUpazudAtmA meM ahaM buddhi hotI hai| zuddhAtma svarUpa kI sAdhanA hI AtmA se paramAtmA hone kA upAya hai| 10. 10. jo kucha bhI karo sAkSIbhAva se karo, prakRti ke sahaja pariNamana meM hastakSepa karane kA tumhArA koI adhikAra nahIM hai| By ignorance, pain, with right-knowledge happiness and by perception-dignity of emancipation of soul happens to be gained. 11. ajJAna se duHkha, samyajJAna se sukha aura anubhava se mukti pada prApta hotA hai| 12. Existence of feeling of 'mine', the sense of belonging something to me is infatuation or attachment that is the root cause of worry and fear. Attachment causes one to be drowned in the world. Existence of the sense of "Not Mine" is disillusionment that rescues one from the world. 12. "mama" kA bhAva moha hai jo ciMtA aura bhaya kA mUla hai, moha saMsAra meM DubAne vAlA hai| "na mama" kA bhAva nirmoha hai jo saMsAra se tArane vAlA hai| 13. Religion does not consist in any caste, creed, sect, tenet and religious society, religion exists in compassion, tenderness, charity of doing good to others and in identification of self form, that is the message of all the religious preceptors of the world. 13. dharma kisI jAti, mata paMtha aurasampradAya meM nahIM hotA, dharma jIvoM para karuNA, dayA, paropakAra aura Atma svarUpa kI pahicAna meM hai jo saMsAra ke sabhI dharma guruoM kA saMdeza hai| 14. In whatever, how so ever position you are, be remained to be so, do not copy anyone, for in coping exists pain and in original exists pleasure. 14] Chintan Vaibhawa 14. tuma jo kucha jaise ho vahI raho, kisI kI nakala mata karo kyoMki nakala meM du:kha hai aura asala meM sukha hai| ciMtana vaibhava [51

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15. Saints are not bound with any caste or creed, they happen to be for all creatures just as the sun illuminates for all, rivers flow equally for all similarly saints too happen to be beneficent for all. 16. No one is inferior or superior by nature in the world. One who treats any one average, common, in equal, good or bad is ignorant and goes to sordid phase of life. 17. Whoever being accepts as such that, "I am the body only", is ignorant. Who thinks that the body is transitory, and that 'I am not the body but an original conscious soul and yet again that 'I am immortal, eternal conscious element, knows and admits as such, is learned virtuous. 18. Consciousness is the nature of soul of all the three times and it never moves away from the soul this very feature of consciousness is religion which is the nature of all living beings. Whoever living being, would have known and identified; that very being having experienced religion inwardly has to become wayfarer of final beatitude. 19. The way our mind does amorous dalliance in sin, worldly desires, passions, if with the same velocity of interest had the mind of time take interest in self form then the benefit of liberation would have occurred without any loss. 20. The mind, intellect, understanding or thought, and pride such conscience an aggregate of four matters is traced in every living being. Impurity of such a conscience (Antahkaran Chatushtaya) takes away the being towards downfall and purification of inner self-consciousness i.e.: 'Arantchatushtaya', makes path of self-progress praiseworthy. 21. While the mind accepts, intellect does the decision, thinking happens to be under reasoning, haughtiness dies then the accomplished happens to be obtained to his own perception form i.e.: - does self perception. 16 | Chintan Vaibhawa 15. saMta kisI jAti-pAMti se baMdhe nahIM hote ve prANI mAtra ke hote haiM, jaise sUrya sabake liye prakAzita hotA hai, nadiyA~ sabake liye samAna rUpa se bahatI haiM, isI prakAra saMta bhI sabake liye samAna rUpa se upakArI hote haiN| 16. 17. 99. saMsAra meM koI bhI prANI svabhAva se choTA bar3A nahIM hai, jo manuSya kisI ko UMcA nIcA, choTA-bar3A dekhatA hai vaha ajJAnI hai aura vaha nIca gati meM jAtA hai| 18. caitanyatA AtmA kA traikAlika svabhAva hai jisakA kisI bhI kAla meM AtmA se abhAva nahIM hotA, vaha caitanya lakSaNa hI dharma hai jo prANI mAtra kA svabhAva hai, jo jIva jAne pahicAne vahI dharma kA aMtara meM anubhava kara mokSamArgI banatA hai| zarIra hI maiM hU~ aisA jo prANI mAnatA hai vaha ajJAnI hai, zarIra maiM nahIM hU~. maiM eka zuddha caitanya AtmA hU~, zarIra kSaNabhaMgura hai, maiM caitanya tattva ajara-amara zAzvata hU~ aisA jo jAnatA aura mAnatA hai vaha jJAnI dharmAtmA hai| 21. jaise hamArA mana pApa viSaya kaSAyoM meM ramaNa karatA hai vaise hI mana ruci pUrvaka Atma svarUpa meM ramaNa kare to zIghra hI mokSa lAbha ho / 20. mana, buddhi, citta, ahaMkAra yaha aMta: karaNa catuSTaya pratyeka saMjJI prANI meM pAyA jAtA hai| aMta:karaNa catuSTaya kI azuddhi jIva ko patana kI ora le jAtI hai aura aMta: karaNa kI zuddhi Atmonnati kA patha prazasta karatI hai| - mana mAnatA hai, buddhi nirNaya karatI hai, citta meM ahaMkAra maratA hai taba sAdhaka apane svarUpa anubhava arthAt AtmAnubhUti karatA hai| ciMtana hotA hai, ko prApta hotA hai| ciMtana vaibhava [7]

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22. If you are an accomplisher, then never get to be considered your self a forlorn or worthless and poor. This has had to be accepted at all time that indeed you are original like divine supreme Spirit, a master of three universes. Having had such a faith the egotism would die making clear the road to get your desired destination. 23. What do you think? Such might not happen, Oh! what happens to be that very is exactly so as would take place yet again bothering about in vain why do you destroy your own strength? Have trust on predestination and live life with pleasure. 24. To regard the body "I" is indeed the greatest of all sins. In 'jain' system of thought it is called falsehood and under 'Vedic' system of thought it: is called illiterate-ness or deception, violence etc. All sins occur due to falsehood only, because the being happens to be engaged in collection of physical comforts due to desired intellect in body, then the knowledge of virtue of vice does not exist, and to earn sin is being happening. 25. The soul has got no name or caste, soul is nameless element, is belonging to the caste of consciousness. Worldly names and castes happen to be related to body. A man of wisdom should not be got involved for with the bondage of name and caste the good of soul does'nt happen to be. 26. Haughtiness is a wall biggest of all due to which vision of supreme spirit gloriously present in own body only is obscured. One who is pendulous under haughtiness, forgets the formless and one who is pendulous under formless, forgets the haughtiness because two swords are not accommodated with in one sheath. 18 | Chintan Vaibhawa 22. yadi tuma sAdhaka ho to kabhI bhI apane ko dIna-hIna daridra mata mAno, hamezA apane Apako paramAtmA ke sadRza zuddha, pavitra tIna loka kA nAtha, paramAtmA hU~ yahI svIkAra karo, isa zraddhA vizvAsa ke bala para mana maregA aura tumheM apanI maMjila milegii| 23. kyA socate ho ? aisA na ho jAye, are| jo honA hai vahI vaisA hI hogA phira tuma ciMtA karake vyartha hI apanI zakti naSTa kyoM karate ho ? honahAra para bharosA karo aura sAnaMda jIvana jio / 24. zarIra ko "maiM" mAnanA hI sabase bar3A pApa hai| jaina darzana meM ise mithyAtva aura vaidika darzana meM ise avidyA kahA gayA hai, hiMsAdi sabhI pApa mithyAtva ke kAraNa hI hote haiM kyoMki jIva, zarIra meM iSTa buddhi ke kAraNa zArIrika sukha suvidhAoM ko juTAne meM saMlagna ho jAtA hai phira puNya pApa kA bodha nahIM rahatA aura pApa upArjana hotA rahatA hai| 25. AtmA kI koI jAti yA nAma nahIM hotA, AtmA anAma tattva hai, caitanya jAti vAlA hai| laikika nAma aura jAtiyAM deha se saMbaMdhita hotI haiM jinameM vivekavAna ko nahIM ulajhanA cAhiye kyoMki nAma aura jAti ke baMdhana se AtmA kA kalyANa nahIM hotA hai| 26. ahaMkAra sabase bar3I dIvAra hai jisake kAraNa ghaTa meM hI virAjamAna paramAtmA ke darzana nahIM hote, ahaMkAra meM jhUlane vAlA nirAkAra ko bhUlatA hai aura nirAkAra meM jhUlane vAlA ahaMkAra ko bhUla jAtA hai| kyoMki eka myAna meM do talavAreM nahIM samAtIM / ciMtana vaibhava [9]

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27. pakSI do paMkhoM se AkAza meM uDatA hai, isI prakAra sAdhaka ko caitanyatA ke AkAza meM bihAra karane ke liye bodha aura vairAgya ke do paMkha cAhiye, bodha ke binA vairAgya aura vairAgya ke binA bodha pUrNata: kAryakArI nahIM ho paate| 28. ciMtA aura citA zabda meM biMdI mAtra kA aMtara hai, kArya donoM kA jalAne kA hai aura vaha isa prakAra ki citA murde ko jalAtI hai aura ciMtA jIvita AdamI ko jalAtI hai, sukhI jIvana jInA hai to ciMtA kI citA jalA do| 21. tuma yaha to socate ho ki maiM yaha karUMgA, yaha karUMgA, yaha karuMgA lekina maiM marUMgA, maiM masaMgA aisA kabhI vicAra kiyA hai ? karane karane meM hI lage rahoge, AyukA aMta nikaTa A rahA hai, apanI taiyArI kaba karoge? 27. The bird with two feathers flies under the sky, similarly to go under the sky two fins of knowledge and asceticism are needed to the devotee. Knowledge without asceticism, and asceticism without knowledge could never be completely workable. 28. The difference between the word 'chinta' and 'chita' consists only as to delete or add a dot (in Hindi language). The function of both the two is to burn and that in the way that the pyre (chita) burns the dead body and worry (chita) burns the living man. If you have to live a happy life then burn the pyre of worry. 29. Though you think usually "I will do this""and this", "and this", "and this", but did you ever think that "I will die" "and die"? If you will continue to be engaged in, doing and doing this or that then when will you do preparation to leave the world for the end of age is coming nearer. 30. If you have to make love, make it with own form and with religion rather than with the world, body, wife, son and family. You will fall into the world well if you are infatuated with the worldly affairs. You may go across the world if you love religion. If you have to cover then don't have it for worldly desires of the senses, wealth and other objects because such an avarice is a game of misfortune, having covetousness to achieve original religion, have temptation of conduct to be maintained as per the voice of great souls, be liberated, and the greed of other objects of the world would be liberated from you. Leave running after 'other' and in this very consists your own good. 32. If you have to anger, then do it on your own blemishes. It is a weakness greatest of all to inflict anger on others. Anger is fire in which religion an identical form of precious jewel gets burnt. [101 Chintan Vaibhawa 30. moha karanA hai to saMsAra, zarIra, strI, putra, parivAra se moha mata karo, Atma svarUpa se, dharma se moha karo, kyoMki saMsAra se moha karoge to bhava kUpa meM par3oge aura dharma se moha karoge to bhava sAgara se pAra ho jaaoge| 31. 31. lobha karanA hai to indriya viSayoM kA, dhanAdi para padArthoM kA mata karo kyoMki yaha lobha durgati kA kAraNa hai, zuddha dharma ko prApta karane kA lobha karo, mahApuruSoM kI vANI ke anurUpa AcaraNa karane kA lobha karo, isa lobha se tumhArI mukti ho jAyegI aura saMsAra ke para padArthoM ke lobha kI tumase mukti ho jaayegii| para kA pIchA chor3o isI meM tumhArI bhalAI hai| 32. krodha karanA hai to apane hI durguNoM para kro| dUsaroM para krodha karanA sabase bar3I kamajorI hai| krodha agni hai jisameM dharma rUpI ratna jala jAtA hai| ciMtana vaibhava [111

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33. If you have to appreciate then do appreciation of infinite splendour of consciousness. Soul is the master of all three universes, do have great respect to such a divine existence. It is falsehood to behave haughtily of worldly objects, for all worldly objects are fleeting, soul is immortal element. 34. Deception, hypocrisy in fraudulent form is the cause of animal life and this illusion causes passion, pain and misfortune. If at all, fascination has to be done: do it for the infinite knowledge, infinite happiness, and infinite strength. Phantom form of knowable knowledge has always existed commenced, manage riches of this very sapient nature with which the soul's welfare would occur to be achieved. 35. To do self-introspection indeed is a supreme medicine of perfect health. Sensual passionate desires etc., several deformities in shape of diseases happen to be produced by mind owing which the soul having been sick of them suffers from pain of birth and death in the world, self-introspection is the only means to be completely healthy. 36. Idleness is a great foe of man the idle being living in the world could never be successful in worldly matters than how could such a man is succeeded in achievement of salvation hence be awake inwardly, get rid of idleness, be get engaged in own welfare, the worthiness of human birth exists only in this. 37. Generally, mistakes have been done by human beings. He would supposedly be not a man who does no error on the contrary should have been the God and the man who having had committed mistakes does not correct them he too would not be the human being for one who repeatedly makes mistake one after another, is called devil, one who does not understand the error, is called beast, one who after having done mistake, gets reformed, is called human being one who sat aside having had to do relinquishment of the mistake, is called the God. [ 12 ] Chintan Vaibhawa 33. 34. 35. 36. mAna karanA hai to caitanya ke ananta vaibhava kA mAna karo, AtmA tIna loka kA nAtha hai aisI bhagavata sattA kA bahumAna kro| saMsAra kI vastuoM kA abhimAna karanA mithyA hai kyoMki saMsArI sabhI vastue~ vinAzIka haiM, AtmA avinAzI tattva hai| chala, kapaTa rUpa mAyAcAra tiryaca gati kA kAraNa hai, yaha mAyA kaSAya duHkha aura durgati ko prApta karAne vAlI hai| mAyA karanA hI hai to apane anaMta darzana, anaMta jJAna, anaMta sukha aura anaMta bala kI mAyA karo, jJAna kI jAnana rUpa mAyA niraMtara pravarta rahI hai, isI jJAyaka svabhAva kI mAyA saMbhAlo isase AtmA kA kalyANa ho jaayegaa| Atma nirIkSaNa karanA hI pUrNa svAsthya kI parama auSadhi hai| kAmanA, icchAyeM Adi aneka vikAra, roga ke rUpa meM mana ke dvArA utpanna hote haiM jinase AtmA asvasthya hokara saMsAra meM janma-maraNa ke duHkha bhogatI hai| Atma nirIkSaNa hI pUrNataH niroga hone kA upAya hai| Alasya manuSya kA mahAna zatru hai, AlasI manuSya saMsAra meM rahatA huA apane sAMsArika kAryoM meM saphala nahIM ho pAtA, phira AlasI vyakti paramArtha meM kisa prakAra saphalatA prApta kara sakegA ? ataH aMtara meM jAgo, Alasya ko tyAgI, nija hita meM lAgo isI meM manuSya janma kI sArthakatA hai| 37. manuSya se prAyaH galtiyAM ho hI jAtI haiM, jisa manuSya se galtiyAM na hoM vaha manuSya nahIM hogA balki bhagavAna hogA aura jo manuSya galtiyAM karake unheM sudhAre nahIM to vaha bhI manuSya nahIM hogA kyoMki - jo galtI para kare galtI use zaitAna kahate haiN| jo galtI na samajhatA ho use haivAna kahate haiM // jo galtI kara sudharatA ho use iMsAna kahate haiM / jo galtI chor3akara baiThA use bhagavAna kahate haiM / / ciMtana vaibhava [ 13 ]

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38. 39. In this world self-element is self-existent, omniscient and original. Self existence is self-power that verily is to be found by own-self, it's occurrence is not in the hands of others. Its occurrence depends upon own-self. The meaning of omniscient is that whatever had to be known or was worth knowing has all been learnt and the meaning of original is always pure, guiltless, as such is the self element. 40. To do sinful act of work intentionally with interest, the self strength gradually happens to be weak. This is opposite to the path of religion. Those doing such sins as, violence, falsehood, and theft and not to be celibate, to have superfluous holdings, sensual desires would not be competent to achieve liberation. Therefore the devotee in pursuit of his own self should have increased taste of own nature and should have relinquished interest in deformities. 41. The mind knows it's own weaknesses, and it reminds them at the time of progress hence the path of liberation gets blocked. The 'mann' or the mind is exactly a form of delusionillusion, which is hallucination before the devotee. It is the duty of an awakened man that he should have not hidden own weakness from knowledge and be escaped from the rounds of mind then only welfare is possible. I, the soul is equal to body, I the soul am identical to the God I the soul am devoid of filth of 'karma' I the soul am characteristic of consciousness, T the soul am different to transitory existences, identical to knowledge, having had to do such thinking continuously the way of self-perception happens to be praiseworthy. Whoever being having done decision of own and other: accepts form of substance, is the right viewer and truest valorous. 42. That which is untruth does not exist at any time and that which is everlasting does not lack to be to exist any time: i.e.: [14] Chintan Vaibhawa 38. 39. 40. 41. pAparUpa kArya karane kA mana meM vicAra karane se aura ruci pUrvaka una bhAvoM meM rasa lene se Atma bala kSINa hotA jAtA hai aura sAdhanA patha se viparIta dharma mArga se bhinna hai lakSaNa jinakA aise pApa bhAvoM hiMsA, jhUTha, corI, abrahma, parigraha, kAmanA, vAsanA Adi meM rasa lene se jIva dharma mArga se cyuta ho jAtA hai isaliye AtmArthI sAdhaka ko svabhAva kI ruci bar3hAnA cAhiye aura vibhAvoM meM rasa buddhi kA tyAga karanA caahiye| isa jagata meM Atma tattva svayaMbhU sarvajJa zuddha hai| svayaM bhU Atma sattA hai| jo svayaM se hI hai, usakA honA kisI dUsare ke hAtha meM nahIM, usakA astitva svayaM meM hI nirbhara hai| sarvajJa kA artha hai jo jAnane yogya thA vaha saba jAna liyA aura zuddha kA artha hai sadA pavitra nirdoSa aisA hai| Atma tattva / apanI kamajoriyoM ko mana jAnatA hai, vaha unnati hone ke samaya unhIM kamajoriyoM kI yAda dilAtA hai aura unnati kA mArga avaruddha ho jAtA hai| mana moha-ma ha-mAyA kA hI rUpa hai jo sAdhaka ko bhramita karatA hai| sajaga vyakti kA kartavya hai ki jJAna se apanI kamajorI ko na chipAye aura mana ke cakkara se bace taba hI kalyANa saMbhava hai| maiM AtmA zarIra ke barAbara hU~, maiM AtmA brahma svarUpI hU~, maiM AtmA karma maloM se rahita hU~, maiM AtmA caitanya lakSaNa vAlA hU~, maiM AtmA anitya bhAvoM se bhinna jJAna svarUpI hU~ aisA niraMtara ciMtana karane se AtmAnubhUti kA mArga prazasta hotA hai, jo jIva sva para kA yathArtha nirNaya kara vastu svarUpa svIkAra karatA hai vaha samyakadRSTi saccA puruSArthI hai| 42. jo "asat" hai usakA kabhI astitva nahIM hai aura jo "sat" hai usakA kabhI abhAva nahIM hai arthAt vaha sadA zAzvata svabhAva hai| yaha sat hI ciMtana vaibhava | 15 |

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that is always everlasting nature. This eternal is verily Supreme spirit, Supreme form of the God. Strictly speaking, obtainment of this truth is not only principal in human life on the contrary is the only aim. For obtainment of the form of truthful original conscious own existence, only this human form of birth has been received. 43. That man on having got the human frame of body does not make real use of it and always remains engaged in only to earn and enjoy experiences of pleasure or pain, his human birth has had to go in vain, not only does it go in vain, on the contrary wisdom of the man gets covered with the passions of worldly desires and he having had to be engaged in several sinful work for obtainment of their enjoyments, moves on the way of misfortune. 44. Sensuous enjoyments are temporary and are a mine of misfortunes causing pain infinitely. Therefore to have to gainSupreme religion is indeed the only duty. This life would be successful truly by worship and devotion of true original spirit form. Having had to understand worldly desires and their enjoyments to be the aim of this life, to enjoy life in only to obtain them is as a matter of fact equivalent to poison instead of nectar. 45. If discretion of eternal-non eternal got awakened in this human birth form, got known own immortal blissful form, then the life would indeed become blessed because usefulness of human life altogether depends on obtainment of truth. And there exists a great loss if during this birth one did not know the conscious form. 46. Resolute men keep friendly terms with all beings and know the spirit to be the form of Supreme Spirit. Those enlightened on having relinquished body gain immortality, i.e.: having had to be free from the ties of this body happen to be in nectar form, the Supreme Spirit. I 16 Chintan Vaibhawa 43. jo manuSya, mAnava deha prApta karake isakA vAstavika lAbha nahIM uThAtA aura pazu yA pizAcavat bhogoM ke upArjana aura bhoga bhogane meM hI lagA rahatA hai usakA manuSya janma vyartha calA jAtA hai, kevala vyartha hI nahIM jAtA balki viSayoM kI bhoga kAmanA se manuSya kA viveka Dhaka jAtA hai aura vaha bhogoM kI prApti ke liye anekoM pApa karmoM meM pravRtta hokara durgati kI rAha banA letA hai| 44. paramAtmA parama brahma svarUpa hai| vastutaH isa sat kI upalabdhi mAnava jIvana kA pradhAna hI nahIM balki eka mAtra lakSya hai| sat svarUpa zuddha caitanya svabhAva kI prApti ke lie hI yaha manuSya bhava milA hai| 46. bhoga kSaNa mAtra ke liye sukha rUpa aura ananta kAla ke liye duHkha dene vAle anarthoM kI khAna haiM isalie parama dharma kI prApti karanA hI eka mAtra kartavya hai| satya svarUpa zuddhAtmA kI sAdhanA ArAdhanA se hI yaha janma saphala hogA, viSaya bhogoM ko isa jIvana kA lakSya samajhakara unhIM ko prApta karane meM jIvana lagAnA to amRta ke badale meM jahara lenA hai| 45. yadi isa manuSya paryAya meM sat-asat kA viveka jAgrata kara liyA, apane cidAnanda svarUpa ko jAna liyA to jIvana dhanya ho jAyegA, kyoMki satya kI upalabdhi se hI mAnava jIvana kI sArthakatA hai aura yadi isa janma meM caitanya svarUpa ko nahIM jAnA to mahAna hAni hai| dhIra puruSa samasta jIvoM meM maitrIbhAva rakhate haiM aura AtmA ko paramAtma svarUpa samajhate haiM, ve jJAnI deha kA tyAga karake amaratva ko prApta karate haiM arthAt isa zarIra ke baMdhana se mukta hokara amRta svarUpa paramAtmA ho jAte haiN| ciMtana vaibhava ( 17 )

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47. "sat" use kahate haiM jo sadA hai, jisakA kabhI abhAva nahIM hotA, jo nitya satya cidAnandamayI hai, jo bhUta, bhaviSya aura vartamAna tInoM kAloM meM aura samasta avasthAoM meM sama evaM ekarUpa hai, Ananda svarUpa hai vahI sabakA jJAtA, Azraya, prakAzaka aura dharma kA AdhAra hai| zAstra jise "appAso paramappA" Adi kahakara jisakI ora saMketa karate haiM jo eka mAtra caitanya ghana saccidAnanda svarUpa hai vahI satsvarUpa, maiM svayaM haiN| jisa prakAra kapar3oM ke binA gahane bojha mAtra haiM, vairAgya ke binA brahma vicAra vyartha hai, rogI zarIra ke liye bhAMti-bhAMti ke bhoga vyartha haiM, Atma zraddhAna ke binA tapa-japa kAryakArI nahIM haiM, jIva ke binA suMdara zarIra vyartha hai, usI prakAra dharma ke binA sArA jIvana hI vyartha hai| 47. Existence is called that which is everlasting, whose absence never occurs, Who is eternal true fully blissful, who is equal I three times, past, present and future and under all conditions, is a form of bliss, that very is knower shelter, illuminator of all and basis of religion. To whom the 'shashtras' etc often having said Appa so paramappa: - make reference that is the only consciousness, truly blissful form, that very true form is, 'I am my-self. 48. The way without clothings, ornaments are burden only, the same way without asceticism thought of eternal spirit is useless, for a deceased body offering of several kinds of food is of no use, without being faithful to own spirit, devotionworship is not useful, without self handsome body is useless, in the same manner without religion entire life is solely useless. 49. This knowledge and science is the king of all arts, support among all arts extremely sacred, exceedingly supreme, giver of immediate return, everlasting form of supreme, indestructible. The meaning of 'Akshar' is that which never gets in the act of falling of or which is never destroyed as is said in Sanskrit language "Na Chharati iti aksharaha," that very is Akshar'. Such a completely full with knowledge original own self I myself am who is being residing in this temple of body. Meaning of faith is to believe in true deity the supreme spirit, virtuous teacher and virtuous 'shashtra', that respectfully in the manner of a visible form, has to happen by dint of purification of inner self. Purification of inner-self has had to occur by dint of realization of own self-such realization has had to be toexist by dint of trust of belief. In this way these all are complimentary to each other, are supporters, therefore after having had done faith and trust on the voices or words of the Teerthankara, we should have to get connected ourselves with realization of own self without any loss of time. [18] Chintan Vaibhawa 41. yaha jJAna vijJAna saba vidyAoM kA rAjA hai, saba kalAoM meM zreSTha hai, atyaMta pavitra, ati uttama, pratyakSa phala dene vAlA, avinAzI parama akSara svarUpa hai| akSara kA artha hai "na kSarati iti akSara:'" jisakA kabhI kSaraNa yA kSaya nahIM hotA hai vahI akSara hai aisA jJAna vijJAna mayI zuddhAtmA maiM svayaM hU~ jo isa deha devAlaya meM vAsa kara rahA huuN| 50. zraddhA kA artha hai- sacce deva-paramAtmA, sadaguru aura satzAstra meM Adara pUrvaka pratyakSa kI bhAMti vizvAsa karanA, yaha vizvAsa hotA hai ata: karaNa kI zuddhi se| aMta:karaNa kI zuddhi hotI hai-sAdhanA se, aura sAdhana hotA hai-vizvAsa se| isa prakAra yaha sabhI eka dasare ke pUraka haiM, sahAyaka haiN| isaliye jina vacanoM para zraddhA aura vizvAsa karake hameM avilamba Atma hita ke sAdhana meM laga jAnA caahiye| ciMtana vaibhava [191

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51. Body is transient, luxury is not everlasting, death is reaching close to us every day, when it might come, can not be said: therefore with entire force of energy get annexed to worship or religion. 11. zarIra anitya hai, vaibhava zAzvata nahIM hai, mRtyu dinoM dina nikaTa A rahI hai, vaha kaba A jAye isakA koI bharosA nahIM hai isaliye puruSArtha pUrvaka dharma kI ArAdhanA meM saMlagna ho jaao| 52. Human birth form has been received on account of meritorious great virtuous deed, do not waste this opportunity in vain. 52. manuSya janma mahAna puNya ke yoga se prApta huA hai. isa avasara ko vyarthana gNvaao| 53. That human body which is rare even to the deities, they too even yearn to obtain that, that opportunity has been obtained by you easily, therefore now don't miss, put stake so that you would be relieved from stress. 53. jo mAnava zarIra devatAoM ke liye bhI durlabha hai, devatA bhI jisako prApta karane ke lie tarasate haiM vaha avasara tumheM sahaja meM prApta ho gayA hai isalie aba cUko mata, dAMva lagAo to ber3A pAra ho jaayegaa| 54. 54. jo jo kArya yA vyavahAra tuma dUsaroM se apane liye cAhate ho, vaisA hI tuma dUsaroM ke sAtha karo aura jaisA kArya yA vyavahAra tuma dUsaroM se apane liye nahIM cAhate vaisA tuma bhI dUsaroM ke prati mata karo yahI dharma kA sAra hai jo mAnava mAtra ke liye AcaraNIya hai| 55. Whatever work or behavior that you desire from others be done unto you do it similarly with others, and the work or behaviour that you do not expect to be done unto you, the same should have been avoided to be done by you with others. This itself is the gist of religion which is fit to be performed by all men. Never do wrong to others nor have such inclination. By dint of your liking or doing none would be harmed; good or bad of every being would be present in his own self form of Karmasi and would take place in form of their fruition, then only good or bad would occur to them, in spite of that no sooner you desired ill of others your loss infact almost got occurred indisputably. dUsaroM kA kabhI burA mata karo aura na burA caaho| tumhAre cAhane yA karane se kisI kA burA nahIM hogA, pratyeka jIva kA bhalA-burA usake apane karma, kAraNa rUpa se vidyamAna hoMge aura jo phalaDhAnonmukha (udaya rUpa) hoMge, tabhI usakA bhalA-burA hogA parantu kisI kA burA cAhate hI tumhArA burA to nizcita rUpa se ho hI gyaa| 56. 56. That very is sin with which own and other's transformation would happen to be inimical and with which condition of own and other happens to be worthy that very is virtue. It may be understood in the manner as well, that which do impurity of soul, make it filthy is sin. And that which becomes a means for the soul to be pure of original is virtue. Sin is a cause of pain and virtue brings pleasure in the world. I 20 ) Chintan Vaibhawa jisase apanA tathA dUsaroM kA pariNAma meM ahita hotA ho vahI pApa hai aura jisase apanA tathA dUsaroM kA hita hotA ho vahI puNya hai| ise isa taraha bhI samajhA jA sakatA hai ki jo AtmA ko apavitra malina kare vaha pApa hai aura jo AtmA ko pavitra hone meM sAdhana bane vaha puNya hai| saMsAra meM pApa duHkha kA kAraNa hai aura puNya sukha kA kAraNa hai| ciMtana vaibhava 1211

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57. One, who desires and does harm to others, never gets favorably benefited. Our good or bad happens to depend on fruition of our own 'Karmas' no one can do any thing into this, if anybody endeavours to do as such, he sows seed infact for his own tragic condition, and one who has done work of disfavor unto his own self, he is fit for pity but not for malice. 57. dUsaroM kA ahita cAhane aura karane vAle kA kabhI hita nahIM hotA aura dUsaroM kA hita cAhane aura karane vAle kA kabhI ahita nahIM hotaa| hamArA ahita yA nukasAna hamAre hI karma ke udaya se hotA hai, dUsarA usameM kucha bhI nahIM kara sakatA, yadi koI vaisI ceSTA karatA hai to vaha apane liye hI burAI kA bIja botA hai aura jo svayaM apane liye ahitakArI kArya karatA hai, vaha dayA kA pAtra hai, dveSa kA pAtra nhiiN| 58. One who keeps hope of being happy with any position, condition, living creature, object or substance etc., he can never be happy, he will always remain depressed, as a result would remain painful at all times. Substantially happiness does not consist in any other object, sea of happiness is being fluctuating within the inner consciousness, might we see in then would easily be got happy. Where happiness almost does not exit, therein by searching it even it is not going to be found ever. Happiness exists in own nature, search it there only, this very is the true means to be happy. kisI bhI paristhiti, avasthA, prANI, padArtha yA kisI vastu Adi se jo jIva sukhI hone kI AzA rakhatA hai, vaha kabhI bhI sukhI nahIM ho sakatA, vaha sadA hI nirAza rahegA, phalasvarUpa du:khI rhegaa| vastuta: sukha kisI bAhya padArtha meM nahIM hai,sukha kA sAgara aMtas meM laharA rahA hai aMtara meM dekheM to sahaja sukhI hojaayeN| jahAM sukha hai hI nahIM vahAM DhUMDhane seto vaha kabhI milane vAlA nahIM hai| sukha apane svabhAva meM hai vahIM DhUMDho yahI sukhI hone kA saccA upAya hai| 59. Pleasure or pain does not exit under any substance or position either any one causes pleasure or pain. Under conformity of mind pleasure exists and under contrariety exists pain. Might we construct knowledge of sight' and assume own selves unconnected merely wise to look at, might we accept it than under all circumstances recognition of conformity and contrariety would have to be got finished. Moreover wakefulness of equality in existence would happen to occur, afterwards far away from pleasure-pain we could gain bliss. 51. sukha-du:kha kisI vastu yA sthiti meM nahIM hai aura na hI koI sukha-du:kha detA hai| mana kI anukUlatA meM sukha hai aura pratikUlatA meM du:kha hai| yadi hama jJAna kI dRSTi banA leM aura apane ko nirliptamAtra jJAtA dRSTA mAna leM, svIkAra kara leM to sabhI paristhitiyoM meM anukUlatA-pratikUlatA kI mAnyatA samApta ho jAyegI aura samatA bhAva kA jAgaraNa ho jAyegA phira sukha-duHkha se pare hama AnaMda ko prApta kara skeNge| 60. 60. Luck or destiny does not cause downfall and sin. The being having had done dishonor to own discretion, having been under the command of sensual desires does sinful conduct then only down fall happens, 'karma' luck or destiny, infact are merely motives. [22] Chintan Vaibhawa patana aura pApa, bhAgya aura prArabdha nahIM kraataa| jIva apane viveka kA anAdara karake kAmanA cAhanA ke vazIbhUta hokara pApAcaraNa karatA hai tabhI patana hotA hai| karma, bhAgya yA prArabdha to nimitta mAtra hai| ciMtana vaibhava [23]

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61. The reason of all pains is false pride, the feeling of egoism of belonging, the way you assume egoticism connected with senseless objects similarly if you do have to connect that sense of belonging in own eternal, indestructible, true, everlasting, blissful solid self form that, very original consciousness is Indeed "Imy-self am" then only by dint of this faith fascination from objects would get rid of. Sins which duly occur from mind or heart : 61. samasta klezoM kA kAraNa ahaMkAra, mamakAra hai, jisa taraha saMyogI jar3a vastuoM meM ahaMpanA mAnate ho usI prakAra apane anAdyanidhana satya zAzvata cidAnanda ghana Atma svarUpa meM ahaMtA karo ki vahI zuddha caitanya hI maiM hU~ isI zraddhA ke bala se saMyogI padArthoM se mamatva chuuttegaa| 62. To keep melancholy in heart, to have to keep cruelty in mind to have to do futile thinking: to keep in mind thought of impertinence and have impure intentions, are the sins bred by mind by heart, which causes sin to be acquired and gets one sunk under pains. To escape from them it essential to keep pleasure of mind, to hold politeness, gentility, having had to remain silent, being quiet, to have to recite and think over qualities of supreme spirit and own-self form, to keep control of mind and to keep control over the volatility of the mind and to keep care of own sentiments, in this way should have to be saved of own-self from the sins occurring from the mind. mana se hone vAle pApamana meM viSAda rakhanA, mana meM nirdayatA honA, mana se vyartha cintana karanA, mana meM ucchRkhalatA ke vicAra rakhanA aura azuddha bhAva karanA yaha mana se hone vAle pApa haiM, jo pApa kA arjana karAne vAle aura du:khoM meM DubA dene vAle haiN| inase bacane ke lie hamezA mana meM prasannatA rakhanA, saumyatA dhAraNa karanA, mauna, zAMta rahakara paramAtmA ke guNoM kA aura apane Atma svarUpa kA ciMtana-manana karanA, mana ko vaza meM rakhanA aura apane bhAvoM kI saMbhAla rakhanA. isa prakAra mana se hone vAle pApoM se apane ko bacAnA caahiye| 63. Sins occurring throuah speech or words: To speak such a language through which perplexity be caused to one who hears it, that might be untrue, which might be bitter, unworthy or unfriendly, disdainful and unlovable, i.e., united with condemnation of others, full of sin uninviting, along with through such speech not to recite qualities of supreme spirit, to have to do useless argument, quarrel with others, these are the sins that occur through speech or voice, by dint of which scramble, enmity, unpleasantness happens to be in this very life and cordial intimate relations are destroyed; what misery takes place in another birth is quite unspeakable. 63. vacana se hone vAle pApa aisI vANI bolanA jisase sunane vAle ko uddhega ho, jo asatya ho, kaTuka ho, ahita karane vAlI ho, garhita, sAvadya aura apriya arthAt dUsaroM kI niMdA yukta, pApa pUrNa ho; tathA vANI se paramAtmA ke guNoM kA gAna nahIM karanA, vyartha vivAda karanA yaha vANI se hone vAle pApa haiM jinase isI janma meM IrSyA, baira, kalaha, burAI paidA ho jAtI hai aura prema pUrNa ApasI saMbaMdha miTa jAte haiM, parabhava meM jo durgati hotI hai vaha to akathanIya hai| ina pApoM se bacane ke liye - vANI se aise vacana na boleM jo udvega paidA kareM, satya bhASaNa, madhura aura hitakara vacana boleM, kisI kI niMdA na kareM, pApa karane kI preraNA na deM, priya vacana boleM aura vyartha hI kisI se visaMvAda na kareM, ina upAyoM se vANI se hone vAle pApoM se bacanA caahiye| ciMtana vaibhava 1251 [24] Chintan Vaibhawa

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To escape from these sins one should have not spoken such words by that own speech which might produce agitation. One should have not spoken such words by speech that might produce agitation. One should have to speak true speech, soft and favorable words, never to condemn any- one and seduce to do sin, to utter agreeable remark and avoid quarrel with anybody uselessly. With these means one should save him self firom sins emanating out of voice. 64. Sins occurring form body : These are enumerated and discussed as under: - Not to do services of elders and adorable men, to have to be remained profane, to become distorted under haughtiness, to destroy celibacy, to hurt or to convey affliction to any one, to do inauspicious work, these are the sins to be occurred by the body, which reduce beings fit for disrepute and sorrows in this very birth and in the life of the other world infact in suffering with the pains of sordid lives of inferno almost become the causes. To escape from these sins observe the works of religion everyday, to perform worship, reading of religious literature etc., to hold purity, to remain humble and simple, to do observance of celibacy, to make life full with non-violence, to observe auspicious conduct of cessation, religious regulation, restraint of passions etc., and in this way remaining far away from the sins occurring through body, the soul should have to be got developed on the path of sacredness. 65. Don't ever harbour feeling of any obligation by doing something to others, even in exchange gratitude should to be had nor been anticipated and neither get it publicised, having understood that the substance belonging to the other has been duly returned back to him only, forget it. In particular this means that if any good had happened to any one by you, [26] Chintan Vaibhawa 64. zarIra se hone vAle pApa ahaMkAra bar3e aura pUjya puruSoM kI sevA na karanA, apavitra bane rahanA, meM akar3e rahanA, brahmacarya kA nAza karanA, kisI ko coTa yA pIr3A pahuMcAnA, azubha kArya karanA yaha zarIra se hone vAle pApa haiM jo isI janma meM jIva ko apayaza aura duHkhoM kA pAtra banA dete haiM; parabhava meM to naraka Adi durgatiyoM ke duHkha bhogane meM kAraNa banate hI haiN| ina pApoM se bacane ke liye zarIra se pratidina dharma kAryoM kA pAlana, pUjA pATha Adi karanA, zucitA ko dhAraNa karanA, vinamra aura sahaja rahanA, brahmacarya kA pAlana karanA, ahiMsA maya jIvana banAnA, yama niyama saMyama Adi zubha AcaraNa kA pAlana karanA, isa prakAra zarIra se hone vAle pApoM se dUra rahate hue AtmA ko pavitratA ke mArga meM unnata karanA caahiye| 65. kisI ko kucha dekara ahasAna kI bhAvanA to karo hI mata balki badale maiM usase kRtajJatA bhI mata cAho aura na pracAra karo, usI kI vastu use dI gaI hai yaha samajhakara ise bhUla jaao| vizeSa yaha ki apane dvArA kisI kA kabhI kucha hita huA ho use bhUla jAo, dUsare ke dvArA apanA kabhI ahita huA ho use bhUla jaao| dUsare ke dvArA apanA kucha hita huA ho use yAda rakhanA cAhiye aura apane dvArA kabhI kisI kA ahita huA ho use yAda rakhanA caahiye| ciMtana vaibhava ( 27 )

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forget it. If any wrong would have ever occurred by any one else detrimental to our own interest, it should be forgotten. If our own good might have taken place through the other one that has to be kept remembered and if by our selves ever ill of other's took place that too should have been kept remembered. 66. dhana kI tRSNA aura bhogoM kI lipsA hI jIva ke saMsAra baMdhana kI kAraNa hai,jIva inase kabhI tRpta nahIM ho sktaa| saMsAra meM saMtoSa bhAva vAlA vyakti hI sukhI rahatA hai, asaMtoSI vyakti du:khI banA rahatA hai| bhogoM kI prApti se bhoga icchA zAMta nahIM ho sakatI balki IMdhana meM ghI DAlane se jaise agni adhikAdhika bar3hatI hai usI prakAra bhogecchA meM vRddhi hotI hai| Thirst of wealth and sensual enjoyments are the causes of the world-bondage of the being, with which he can never be satisfied. A contented person only remains happy in the world, the insatiate man continues to remain sorrowful. With the obtainment of in-sentient enjoyments, the desire could have never be quieted, on the contrary it happens to be increased in the same way just as to pour in butter oil or 'Ghee' in fuel the fire goes up more and more ablaze. 67. jo saMtuSTa hai, niSkAma hai tathA AtmA meM hI ramaNa karatA hai use jo sukha milatA hai, vaisA sukha kAma bhoga kI lAlasA meM aura dhana kI icchA se idhara-udhara daur3ane vAloM ko kabhI nahIM mila sktaa| 67. Who is contented, is free from all wishes along with does merriment among the soul singularly obtains pleasure of the kind that to those who long for enjoyments and go after the desire of wealth, would never be got available. 68. Having had to come under swoop down of illusion even a good many distinguished greatman get bewildered howsoever they might have been pretending courageous initially yet the assault of calamity gets there deviated from being sober. By and by having been honored, their habit gets so spoiled that no sooner insult occurred they could have not kept themselves within the reins of control. Having been brooding over time to time of ennity they flow in so much under it's current that they get rendered unable to manage themselves. Barrage of forbearance gets broken. Their working style too falls short of humanity. These are the traits of infernal condition and under the round of illusion or ignorance being got involved in whirlpool of deception the being has had to become an easy prey to such tendency of fall. [28] Chintan Vaibhawa 68. mAyA ke jhapaTTe meM Akara bar3e-bar3e loga bhI cakarA jAte haiM, pahale cAhe jitane dhairyazIla banate rahe hoM, vipatti kIcoTa unheM vicalita kara detI hai| sammAna pAte-pAte Adata itanI bigar3a jAtI hai ki apamAna hote hI ve apane ko kAbU meM nahIM rakha pAte / zatrutA kA cintana karate-karate ve usake pravAha meM itane baha jAte haiM ki apane Apako saMbhAla nahIM paate| dhairya kA bAMdha TUTa jAtA hai| unakI kAryazailI bhI mAnavIyatAse gira jAtI hai yaha AsurI vRtti ke lakSaNa haiM aura mAyA ke cakra meM, mAyA ke bhaMvara meM ulajhA huA jIva isa taraha kI patana rUpa pravRtti kA zikAra bana jAtA hai| ciMtana vaibhava [29]

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69. 61. mamatA phAMsI hai, samatA siMhAsana hai, jIva mamatAse baMdhatA hai aura samatA se mukta hotA hai| mamatva bhAva arthAt kucha bhI merA hai aisA mAnanA hI baMdhana hai, svabhAva se vilakSaNa acaitanya, jaDa padArtha AtmAmaya nahIM ho sakate aura unameM "mama" bhAva se apanatva kA saMbaMdha banAnA hI du:kha kA kAraNa hai| 70. 70. kucha bhI apanA hai aisA mAnanA hI duHkha hai, kucha bhI apanA nahIM hai aisA zraddhAna hI sukha hai| mamatA se jIva daHkhI rahatA hai aura samatA sadA hI sukha svarUpa hai isaliye mamatva bhAva chor3akara nirmamatva bhAva kA vicAra ciMtana manana karanA cAhiye isI meM jIvana kA sAra hai| 71. 71. Affection is noose whereas equality is thrown, the being gets tied with love and happens to be released by equalness, the existence of avarice, that means whatever it is, is-mine, such assumption is merely bondage. By nature exceptional, the unconscious objects could have never been fully with soul and to make in them relation of own-self existence of intimacy, is indeed a cause of pain. Anything is mine, such assumption itself is verily pain, nothing is mine, and such an assumption is verily pleasure. Due to affection the being remains to be dolorous and equalness is always a form of pleasure; therefore having had to leave existence of attachment, should have to be deliberated and reflect upon disinterested existence, this very implies the gist of life. Times immemorial have elapsed of this being having had to travel through the world and whatsoever body as well it retained in that particular body had the pride of existence of "my-self i.e.. in every birth order assumed that very body to be my self: But did not know own-self conscious form; this very ignorance is the home of great pains. Although this ignorant being assumes these connecting body etc., senseless objects to be his own yet none of the unconscious object till to day has ever considered it-self to be the beings own; even having been knowing, understanding this, 'O' 'Atman' you are being made unknown, this very is a great wonder. To have to occur real knowledge of own self-form is itself the religion. To have to occur perception of own self form is verily rightfaith; this is the basis of religion. If you do turn sight towards own then the sight of infinite form of bliss own supreme spirit contended into own self only, would have seen the religion does not rest on any where in extemal, and through searching it in external, it is not to be found as well. Chintan Vaibhawa saMsAra paribhramaNa karate hue isa jIva ko anAdi kAla bIta gayA aura jisa-jisa zarIra ko bhI isane dhAraNa kiyA usa-usa zarIra meM hI "maiM " kA ahaM bhAva kiyA arthAt hara paryAya meM usa zarIra ko hI "maiM" mAnA kintu apane caitanya svarUpa ko nahIM jAnAyahI ajJAna mahAna du:khoM kA ghara hai| 72. 72. yaha ajJAnI jIva zarIrAdi saMyogI jaDa padArthoM ko to apane mAnatA hai kintu koI bhI acetana padArtha ne Aja taka isa jIva ko apanA nahIM mAnA, yaha jAnate samajhate hue bhI he Atman / tuma anajAna bana rahe ho yahI bar3A Azcarya hai| 73. apane Atma svarUpakA saccA bodha honA hI dharma hai, Atma svarUpakI anubhUti honA hI samyakadarzana hai yahI dharma kA mUla hai| dRSTi apanI ora karo to apane meM hI nihita anaMta Ananda svarUpa nija paramAtmA kA darzana ho jaayegaa| dharma kahIM bAhara nahIM hai aura bAhara DhUMDhane se kabhI milane vAlA bhI nahIM hai| I 30 ciMtana vaibhava [31]

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74. Occurrence of the sight intentive on the other is verily irreligious and cause of the world. On account of having had intellect of desiredness in the other objects since times immemnorial, self-perception, right faith is not being possible to be happening, whereas the right faith by itself is original own-self, do have the sight turned towards own-self, this very is means to obtain-religion. 74. dRSTi kA paronmukhI honA hI adharma aura saMsAra kA kAraNa hai| anAdikAla se para padArthoM meM iSTatA kI buddhi hone ke kAraNa Atmadarzana, samyakadarzana nahIM ho pA rahA hai jabaki samyakadarzana svayaM hI zudvAtmA hai, apanI ora DhaSTi karo yahI dharma ko prApta karane kA upAya hai| 75. The being owing to his false, fully illusory recognitions remains to be painful, delusory and agitated. A chance has been received in shape of human birth to understand own eternal form, might it be understood identified then absence of infinitely transportation of world life would occur and travelling of the world would come to an end. On having had belief of own form of knowledge being afar to ignorance, false recognition, illusions, pains would collapse. 75. jIva apanI mithyA, bhrama pUrNa mAnyatAoM ke kAraNa duHkhI, amita aura parezAna rahatA hai| apane satsvarUpako samajhane kAmanuSya janma meM maukA milA hai, apane svabhAva ko jAna le, pahicAna le to anAdi kAlIna bhava bhramaNa kA abhAva hojAyegA aura saMsAra kI yAtrA samApta ho jaayegii| ajJAna se pare apane jJAna svarUpa kI pratIti hone para mithyA mAnyatAoM, ama aura du:khoM kA avasAna hogaa| 76. To have precise faithfulness of the form of: treat something exactly so the way it stands on to be, is precise faith this very is called right - faith or sight of supreme spirit. With the help sharp chisel like intellect, discretion between self and non-self, sentient and in sentient, be caused to be got expressed, know own self nature once for all having been doubtless, this very is worthy. Determinations and doubts are the existences of mind, not the nature of soul, therefore with the thoughts of intellect beyond the determinations and doubts of the mind, under all conditions, positions that which is mere knower that very is T am, such a self perception is verily a means of welfare. 76. vastusvarUpa kA yathArtha zraddhAna karanA, jo jaisA hai use vaisA hI mAnanA yathArtha zraddhAna hai isI ko samyakadarzana yA paramAtma darzana kahate haiN| buddhi rUpI painI chainI se AtmA aura anAtmA kA bodha pragaTA lo, nirvikalpa hokara eka bAra apane svabhAva ko jAna loyahI prayojanIya hai, saMkalpa-vikalpa mana ke bhAva haiM AtmA kA svabhAva nahIM, isaliye buddhi ke vicAroM se, mana ke saMkalpa-vikalpoM se pare sarva ko sarva avasthAoM meM, dazAoM meM jo mAtra jAnane vAlA hai vahI maiM haiM aisI svAnubhUti hI kalyANa kA upAya hai| 77. Fears are bred through doubts, doubtful man remains always frightful and doubtless man remains always fright free. Fear is pain indeed, fearlessness is itself pleasure. | 321 Chintan Vaibhawa 77. zaMkAoM se bhaya paidA hote haiM, zaMkita vyakti hamezA bhayabhIta rahatA hai aura ni:zaMkita vyakti sadaiva nirbhaya rahatA hai| bhaya hI duHkha hai, nirbhayatA hI sukha hai| ciMtana vaibhava [33]

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78. Whether I am body or soul, with such doubt only the decision of form does not happen to be, in lack of one resolution under the control of doubtful sentiment one has to go hard with, merely in vain. Gurudeo Taaran Swami is the true teacher, who is being awakening, devotion to him on this account would happen to be genuine only when having had to determine own form being got free from doubt. 78. maiM zarIra hU~ yA AtmA hU~, aisI zaMkA ke kAraNa hI svarUpa kA nirNaya nahIM hotA, eka nizcaya ke abhAva meM zaMkita bhAva vaza vyartha hI du:kha uThAnA par3a rahA hai| gurudeva tAraNa svAmI sacce guru haiM,jojagA rahe haiM, unakI zraddhA bhI saccI tabhI hogIjaba svarUpa kA nizcaya karake nizaMka hojaao| 79. 71. Atma svarUpa kI saccI zraddhA aura satpuruSArtha ke dvArA AtmA, paramAtma pada ko pragaTakara sakatA hai| mohamAyA, mamatA evaM rAga-dveSa Adi vikArI bhAvoM para vijaya prApta kara koI bhI manuSya AtmA se paramAtmA ho sakatA hai| isake lie anivArya rUpa se Avazyaka yaha hai ki vaha jIva apane Atma svarUpa ko samasta rAgAdi vibhAvoM se tathA puNya-pApa Adi karmoM se pare apane Atma svarUpa ko dhuva zuddha avinAzI dekhe arthAt apane zuddhAtmA kI anubhUti kare isa upAya se koI bhI manuSya mukti ke anaMta sukha ko prApta kara sakatA hai| satya ko svIkAra karanA hI hamArA parama kartavya hai, satya svarUpa zuddhAtmA kA darzana jIvana ko maMgalamaya banAne kA ekamAtra upAya hai| 80. Through true devotion of self-form and eternal effort, the soul could manifest supreme dignity. Having had to win over the deformed existences of delusion, illusion, fascination and malice-enmity etc., any man can become supreme spirit from the spirit. For this reason unavoidably it is necessary that the being had to see his own self form to be eternal, original, indestructible away from deformities of all malice along with away from the 'Karmas' of either virtue or vice etc. which means, should have to do perception of own original soul. By dint of this means any man could have obtained infinite bliss of salvation. To accept truth itself is our supreme duty. The sight of true form of original self is the only means to make life blissful. Self-perception happens to be in clean mind, the way in a dirty mirror man's face does not appear to be seen clear, in the same way in the mind dirty with malice and sins we can not have sight of original soul, malice and sapient nature are two different substances, knowledge knows and malice happens to come in to be known knowledge is knower, malice is knowable, separateness to be glittered from the knowable is verily called to be knowing sapient nature. The world is a place of fear and afflictions the way clay comes out of the mine of clay, gold out of gold mine, diamond out of diamond mine, similarly fiom the mine of the world comes out sorrow; feeling of asceticism on having got Chintan Vaibhawa 81. Atma darzana nirmala citta meM hotA hai, jisa prakAra malina darpaNa meM AdamI ko apanA ceharA dikhAI nahIM detA usI prakAra rAga se aura pApoM se malina citta meM hameM zuddhAtmA kA darzana nahIM ho sktaa| rAga aura jJAna svabhAva do alaga-alaga vastueM haiM, jJAna jAnatA hai aura rAga jAnane meM AtA hai| jJAna jJAyaka hai, rAga jJeya hai, jJeya se bhinnatva bhAsita honA hI jJAna svabhAva ko jAnanA kahalAtA hai| saMsAra bhaya aura duHkhoM kA sthAna hai, jisa prakAra miTTI kI khadAna se miTTI nikalatI hai, sone kI khadAna se sonA, hIre kI khadAna se hIrA nikalatA hai usI prakAra saMsArakIkhAna se DhuHkha nikalatA hai| saMsAra se vairAgya bhAva jAgrata hone para hI saMsAra ke svarUpa ko yathArthatayA ciMtana vaibhava [ 351 82. I 34

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awakened from the world only the form of the world could be known precisely, having had attachment with the world would not render it possible to have understood form of the world. Those beings who think of asceticism through the world they understand the world to be 'Anrat' means transitory, untrue, and shelterless support of sorrows. 83. Whoever being's tendency happens to be towards worldly objects, his intellect is inclined of that very side, worries tantamount to that only occupy the mind and haughtiness get increased due to which the being suffers with pain of the world-life and of the other world. Contrary to this whoever being's leaning happens to be towards religion his intellect has commencement to have to do the decision in between eternal and non eternal, thinking happens to be in mind and haughtiness gets broken by dint of which has had to gain true happiness and happens to be free from distresses of the world. 84. The man is seized of the diseases of mental tension at present in worldly life, to be got rid of this tension the man is apt to he addicted to take support of evil habit and intoxication etc., but in turn with the help of these formal addictions as a means the tension of the mind can not be kept faraway. To have to be free from the worries and tension, these two formulae are extremely useful (1) "To understand circumstance with patience and discretion alongside not to be got influenced with the circumstances." (2) To think over that, "that which has to happen can not be avoided otherwise neither which has not to happen could be done." On the strength of such deliberation only the life can be free from tension. 85. To make life full with pleasure there are two great secrets (1) Faith of religion !2! Trust in Karma' or dead. Through the religion only the being would be benefitted, nonreligiousness, injustice, impropriety are clearly causes of downfall and injury, therefore faith of religion must exist in 136 Chintan Vaibhawa samajhA jA sakatA hai, saMsAra se rAga karake saMsAra ke svarUpa ko samajhA jAnA saMbhava nahIM hai| jo jIva saMsAra se vairAgya kA ciMtana karate haiM ve saMsAra ko amRta kSaNabhaMgura asat, azaraNa aura duHkhoM kA bhAjana samajhate haiN| 83. jisa jIva kA jhukAva saMsArI padArthoM kI tarapha hotA hai usakI buddhi usI ora kA nirNaya karatI hai, citta meM tad viSayaka ciMtAyeM hotI haiM aura ahaMkAra bar3ha jAtA hai jisase jIva janma-janmAMtara taka saMsAra ke duHkha bhogatA hai| isake viparIta jisa jIva kA jhukAva dharma ke prati hotA hai usakI buddhi sat-asat kA nirNaya karane meM pravatta hotI hai, citta meM ciMtana hotA hai aura ahaMkAra TUTatA hai jisase sacce sukha ko prApta kara letA hai aura saMsAra ke duHkhoM se mukta ho jAtA hai| 84. saMsArI jIvana meM vartamAna samaya meM manuSya mAnasika tanAva kI bImArI se grasita hai, isa tanAva ko dUra karane ke liye vyakti vyasana aura nazA Adi kA sahArA letA hai kintu ina aupacArika upAyoM se mana ke tanAva ko dUra nahIM kiyA jA skegaa| mAnasika tanAva aura ciMtAoM se mukta hone ke liye yaha do sUtra atyaMta upayogI haiM - (1) dhairya aura viveka pUrvaka paristhiti ko samajhanA tathA paristhitiyoM se prabhAvita na honA / (2) yaha ciMtana karanA ki "hone vAle ko TAlA nahIM jA sakatA aura nahIM hone vAle ko kiyA nahIM jA sktaa"| isa ciMtana ke bala para hI jIvana tanAva mukta ho sakatA hai| 85. jIvana ko sukhamaya banAne ke lie do mahAmaMtra haiM - 1. dharma kA zraddhAna 2. karma kA vizvAsa dharma se hI jIva kA hita hogaa| pApa, 1 adharma, anyAya, anIti spaSTa rUpeNa patana ke ahita ke kAraNa haiM; isalie jIvana meM dharma kI saccI zraddhA honA cAhiye aura sAMsArika saMyogI jIvana meM karma kA vizvAsa rakhanA AkulatA se bacAne vAlA hai| pratyeka jIva kA vartamAna pariNamana usake pUrva kRta karmoMdayAnusAra cala rahA hai| aisA vicAra kara AkulatA nahIM karanA, karma kA vizvAsa rakhanA yahI jIvana ko sukhamaya banAne kA AdhAra hai| ciMtana vaibhava ( 37 )

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life and to have to keep trust of 'Karma' in worldly connected life is defensive of agitation. The present transformation of every being's life is going on according to his 'Karmas' done previously, having had such a reaction on, 'don't do agitation', to have to keep belief of 'Karma', this very is the basis to make life full of pleasure. 86. Auspicious 'Karmas' have to be done for purification of the mind but having done 'Karma', realisation of substance means obtainment of self doesn't happen to be, on the contrary obtainment or accomplishment of self form in fact takes place with thought, thinking, discretion of self-non self only. Till millions of birth the being having done even millions of 'Karmas' can not obtain self form though by dint of them purity of mind happens to be inevitably. 87. With diacriticai knowledge on having discretion of senseless and conscious elements that fire identical to self knowledge happens to be expressed that knowledge exterminates all 'Karmas' produced by ignorance. 88. Existence of substance is eternal everlststing, none of the substance ever happens to be borne neither gets destroyed that means existence of the substance never happens to be destroyed, merely change occurs to be in their positions, which is called transformation. Our sight rests on synonymous transformation therefore we continue to remain to be sorrowful. But might there be sight of nature to exist, then would have been happy this very moment. 89. That being who has been considering good or bad in birth successions only does malice enmity, he is ignorant. And one who having had retained existence of equality amongst birth successions, does accomplishment, worship of nature, he is learned. 138 Chintan Vaibhawa 86. 87. zubha karma citta kI zuddhi ke liye kiye jAte haiM kintu karma karane se vastu arthAt Atmopalabdhi nahIM hotI, Atma svarUpa kI siddhi to vicAra, ciMtana bhedajJAna pUrvaka hI hotI hai| karor3oM janma taka jIva karor3oM karma karake bhI svarUpa ko prApta nahIM kara sakatA, inase citta zuddhi avazya hotI hai| bhedajJAna pUrvaka jar3a-cetana kA viveka hone para jo Atma bodha rUpI agni pragaTa hotI hai vaha ajJAna janita samasta karmoM ko jar3a mUla se naSTa kara detI hai| 88. vastu kA astitva ajara-amara hai, koI bhI vastu na kabhI utpanna hotI hai aura na naSTa hotI hai arthAt vastu kA astitva kabhI naSTa nahIM hotA, mAtra avasthAoM meM parivartana hotA hai jise paryAyI pariNamana kahate haiM / hamArI dRSTi paryAyI pariNamana para rahatI hai isalie hama duHkhI bane rahate haiM, svabhAva dRSTi ho to isI kSaNa sukhI ho jaayeN| 81. jo jIva paryAyoM meM hI acchA-burA mAnatA rahatA hai rAga-dveSa karatA hai, vaha ajJAnI hai aura jo paryAyoM meM samabhAva dhAraNa kara svabhAva kI sAdhanA-ArAdhanA karatA hai vaha jJAnI hai| ciMtana vaibhava [39]

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90. The welfare does not exist in escaping from the circumstances; welfare lies in being got awakened towards the circumstances. Accomplishment of religion does not occur through escapism, religion is the name of inner awakening. One who is awakened runs away from the world, means happens to be commenced in doing with own good. To observe auspicious conduct together with ignorance, falsehood does not make worthy the path of liberation; the path of salvation has to be made though performance of right faith, right knowledge with right conduct. manifestation of right faith verily is called inner awakening, this very is the fundamental basis of religion. 91. The seed of tree identical to world is ignorance, self intellect to be put into the body is it's sprout, leaves exist in this tree identical to malice, the body (trunk of the tree) is the stem, branches are the life, senses are by-branches, worldly desires are its flowers and pain produced by many kinds of 'Karmas' is the fruit and the bird identical to living being is truly a sufferer. 92. The progress of the world happens to be through ignorance, delusion. Only having had to do performance of right faith right knowledge, right conduct the being happens to be free from suffering of fruition of 'karma' of the world identical to the tree. 93. Everyone in present materialistic age seized upon greed for enjoyment of sensual desires is racing after riches. For this very reason unrest, injustice, atrocity, corruption is being spread throughout the country. Had there been born inclination of fascination towards religion and spiritualism in a fashion we have been attracted towards riches, delusion, then not only own goodness would take place, but country's and society's welfare also would have taken place. Spiritualism is the main source of our life hence worthiness of human life consists in making life itself spiritual. 1 401 Chintan Vaibhawa 94. 10. paristhitiyoM se bhAgane meM kalyANa nahIM hai, paristhitiyoM ke prati jAgane meM kalyANa hai| palAyanavAda se dharma siddha nahIM hotA, dharma aMtarjAgaraNa kA nAma hai| jo jAgatA hai vaha saMsAra se bhAgatA hai arthAt apanA Atma kalyANa karane meM pravRtta ho jAtA hai| ajJAna mithyAtva sahita zubha AcaraNa kA pAlana karanA mokSamArga ko prazasta nahIM karatA, mokSamArga samyakdarzana, samyakjJAna pUrvaka samyakcAritra kA pAlana karane se banatA hai| samyakdarzana kI pragaTatA hI aMtarjAgaraNa kahalAtA hai, yahI dharma kA mUla AdhAra hai| 11. saMsAra rUpI vRkSa kA bIja ajJAna hai, zarIra meM Atma buddhi honA usakA aMkura hai, isa vRkSa meM rAga rUpI patte haiM, karma jala haiM, zarIra (stambha) tanA hai, prANa zAkhAyeM haiM, indriyAM upazAkhAyeM haiM, viSaya puSpa haiM aura nAnA prakAra ke karmoM se utpanna huA duHkha phala hai tathA jIva rUpI pakSI hI inakA bhoktA hai| 92. ajJAna moha se saMsAra kI vRddhi hotI hai| samyakdarzana, samyakjJAna, samyak cAritra ke pAlana karane para hI jIva isa saMsAra rUpI vRkSa ke karma phaloM ke bhoga se mukta hotA hai| 13. vartamAna bhautikavAdI yuga meM bhogAkAMkSA kI lipsA se grasita hara AdamI mAyA ke pIche daur3a rahA hai isI kAraNa azAnti, anyAya, atyAcAra, bhraSTAcAra sAre deza meM phaila rahA hai| hamAre mana meM jisa prakAra mAyA moha ke prati rAga aura ruci hai usI prakAra dharma ke prati adhyAtma ke prati prIti bhAva paidA ho jAye to svayaM kA kalyANa to hogA hI, samAja aura deza kA bhI uddhAra ho jaayegaa| 14. adhyAtma hamAre jIvana kA mUla srota hai ataH AdhyAtmika jIvana banAne meM hI mAnava jIvana kI sArthakatA hai| ciMtana vaibhava ( 41 )

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16. 95. If tolerance, politeness, and rich behaviour do not exist in our life then there is no importance in having education intellect and other arts in life. If forbearance, patience, compassion, charity etc. good qualities happen to exist in life then the life happens to be developed. 96. Through virtues development of man takes place and through blemishes destruction happens to be. Therefore it is the duty of judicious man to know virtue and vice and having had known them to have relinquished vices whereas to have accepted virtues. By dint of acceptation of qualities only, the way of rising prosperity of soul happens to be praiseworthy. To have to do conduct in qualities is itself the conduct of religion. With the religious conduct the life happens to be sacred and in turn rendered profane from irreligious living. 98. The human life has to be got decorated with religion to be pious then only worthiness of this life exists. 99. The soul is repository of infinite qualities, might have sight once of infinite splendour of own then even a moment would not be needed in being got rid of the sinfulness of the birth form. 100. From seeing others fault the tendency to see blemish gets awakened, therefore man of wisdom should have not to harbour feeling of seeing other's faults. 101. To own virtuous qualities and to relinquish blemishes is the identity of judicious man. And this is the life style through which devoid of enmity happy life could be lived. Own qualities should have to be hidden and other's faults should have been covered, this is an easy behaviour of virtuous being. 102. Ability has had not to be glittered by self praise. The ability happens to be expressed through speech, conduct and behaviour. [ 421 Chintan Vaibhava 15. sahanazIlatA, namratA aura madhuravyavahAra yadi hamAre jIvana meM nahIM hai to vidyA, buddhi aura anya kalAoM kA jIvana meM hone kA koI mahatva nahIM hai| jIvana meM sahanazIlatA, dhairya, dayA, paropakAra Adi sadguNa hote haiM to jIvana unnata hotA hai| acchAiyoM se manuSya kA vikAsa hotA hai aura durguNoM se vinAza hotA hai isaliye guNa aura doSa donoM ke svarUpa ko jAnakara doSoM kA tyAga karanA aura guNoM ko grahaNa karanA yahI vivekavAna jIva kA kartavya hai, guNoM ke grahaNa karane se hI AtmA ke utthAna kA mArga prazasta hotA hai| 17. guNoM meM AcaraNa karanA hI dharma kA AcaraNa hai, dharmAcaraNa se jIvana pavitra banatA hai aura adharma se apavitra banatA hai| 18. manuSya janma dharma se suzobhita ho pavitra ho tabhI isa janma kI sArthakatA hai| 99. AtmA anaMta guNoM kA bhaNDAra hai, eka bAra apane anaMta vaibhava kA darzana kareM to paryAya kI pAmaratA dUra hone meM eka pala bhI na lge| 100. dUsaroM ke avaguNa dekhane se para doSa darzana kI vRtti jAgatI hai isaliye vivekavAna vyakti ko dUsaroM ke doSoM ko dekhane kI bhAvanA nahIM rakhanA caahiye| 101. sadaguNoM ko apanAnA aura doSoM ko tyAganA vivekavAna insAna kI pahicAna hai| apane guNoM ko chipAnA cAhiye aura dUsare ke doSoM ko DhaMkanA cAhiye yaha dharmAtmA jIva kA sahaja vyavahAra hai aura yahI jIvana zailI hai jisake mAdhyama se IrSyA rahita sukhI jIvana jiyA jA sakatA hai| 102. apane mukha se apanI prasaMzA karane se yogyatA nahIM jhalakatI, yogyatA-vANI, AcaraNa aura vyavahAra se pragaTa hotI hai| ciMtana vaibhava [43]

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103. jo vyakti Atma prasaMzaka hote haiM. dUsare kI prasaMzA sunakara unheM IrSyA hone lagatI hai aura dUsaroM kI prasaMzA sunakara IrSyA kA zikAra ho jAnA AdamI kI sabase bar3I kamajorI hai| 104. apanI prazaMsA karanA tathA DhUsaroM kI niMdA karanA, dasaroM ke sadaguNoM ko DhaMkanA aura asadaguNoM ko pragaTa karanA isase nIca gotra karma kA Asava hotA hai| 103. Those men who happen to be self-eulogising, having heard other's praise they start to have envy in them and to fall an easy prey of envy on having heard other's praise this of course is the biggest of all weaknesses of man. 104. To praise own-self and to criticise others, to cover others good qualities and to uncover vicious qualities happens to be incoming of "Neech Gotra Krma", or sordid race, lineage. 105. Just like flower blooms then it's fragrance gets spread all around and some foul smelt object is being decaying somewhere then it's reek smell spreads all over, in the same way fame of talented man happens to be scattered all around easily and faulty man becomes fit for dishonour. 106. Might there be faith, belief existed of own form then having driven away malice etc., faults through devotion, self-qualities would be developed, this development awakens self strength which is a means to be tree from bondage's of the birth form and defects of the mind.. 107. The world and salvation remains to be dependent on solely own-sight, to turn away sight is verily the world and to have sight turned to wards own nature is the commencement of emancipation. On account of the sight being turned to other, strength of existences of malice happens to be, the mind happens to be active with which incoming of 'Karma (Ashrawa) and bondage takes place. 108. Keep the sight turned towards ownself, this will make road to final beatitude and due to the reason the sight being occurred to wards own-self, activeness of the mind obliterates and gradual shading of Karmas' (Samwar) and annihilation (Nirjara) takes place. 109. If you have be happy then having known basic source of pain, you have got to be free from it, the soul itself is a happy form but not to have knowledge of own happy formis actually ignorance. 1441 Chintan Vaibhava 105. jisa prakAra phUla khilatA hai to usakI sugaMdha cAroM aura phailatI hai aura koI durgadhita vastu saDarahI ho to usakI durgadha phailatI hai isI prakAra guNavAna vyakti kA yaza sahaja hI cahuMora vikasita hotA hai aura durguNI vyakti apayaza kA pAtra banatA hai| 106. Atma svarUpa kI zraddhA, vizvAsa ho taba rAgAdi doSoM ko sAdhanA ke dvArA dUra karane para Atma guNoM kA vikAsa hogA, yaha guNoM kA vikAsa hI Atmabala kojAgrata karatA hai joparyAyI baMdhanoM aura mana ke vikAroM se mukta hone kA upAya hai| 107. saMsAra aura mokSa apanI dRSTi para hI nirbhara rahate haiM, dRSTi kA paronmukhI honA hI saMsAra aura dRSTi kA Atma svabhAva kI ora honA mokSa mArga kA prArambha hai| dRSTi ke paronmukhI hone se rAgAdi bhAvoM kI prabalatA hotI hai, mana sakriya hotA hai jisase karma Azrava aura baMdha hotA hai| 108. dRSTi AtmonmukhI rakho isase mukti kA mArga banegA aura AtmonmukhI dRSTi hone se mana kI sakriyatA miTatI hai tathA karmoM kA saMvara aura nirjarA hotI hai| 109. sukhI honA hai to du:kha ke mUla sota ko jAnakara usase mukta honA hogA, AtmA svayaM sukha svarUpa hai kintu apane sukha svarUpa kA bodha na honA hI ajJAna hai| ciMtana vaibhava 1451

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110. ajJAna se moha utpanna hotA hai, moha se icchAyeM paidA hotI haiM, icchAoM se AkulatA-vyAkulatA utpanna hotI hai, yaha AkulatA-vyAkulatA hI du:kha hai| sukhI honA hai to ajJAna ko dUra karo arthAt zarIrAdi saMyogoMse bhinna maiM siddhasvarUpIzuddhAtmA caitanya tatva bhagavAna AtmA hU~, aisA svIkAra karo, isI zraddhA meM dRDha rho| ajJAna kA nAza aura samyakajJAna kA prakAza hI sacce sukha kA upAya hai| 111. sahanazIlatA kA abhAva manuSya ke aMtaraMga meM dhairya ko naSTa kara detA hai| parivAra aura samAja meM dhairya ke kho jAne se nArakIya vAtAvaraNa banane meM derI nahIM lagatI, choTI-choTI sI bAta meM cir3acir3e se hojAnA adhIratA kI nizAnI hai| 112. jisa parivAra meM kalaha aura azAMti kA vAtAvaraNa rahatA hai, vahA~ naraka 110. From ignorance infatuation happens to be produced, from infatuation desires are bome, from desires agitation, perplexity happens to be produced; this agitation, perplexity is verily pain. If you desire to be happy then drive out ignorance that means to accept as such that "I" different to body etc., connections, 'am' identical to accomplished original own soul conscious element God soul, be firm in this very faith. Destruction of ignorance and light of right knowledge is verily a means of true happiness. 111. Lack of tolerance has to destroy patience of inner heart, having had lost patience no time elapses in being prepared hellish environment in family and society. To be got almost irritated in small and futile matters is a symbol of impatience. In whichever family wherein environment of quarrel and disquiet stays, there is hell. 113. The family wherein equalness, peace, and love and affection respect of each other's sentiments and honour takes place truly there is heaven. 114. The heaven and hell are prepared by the sentiments of the being. For reaping fruit of virtue-vice done in this life he has to travel through heaven and hell, whoever living creature is being living in present as such with this very his future life happens to be decided. 115. Circumstances do not make the being happy or sorrowful; conformity and contrarieties also do not make him happy or painful, the main reason of being in pleasure or pain is knowledge and Ignorance. For this very reason Acharya' virtuous teacher Taran Swami Ji Maharaj' has given clues, as such: - equal to knowledge is pleasure; pain is equal to ignorance, and liberation is equal to experience. 116. In internal of whoever being as much as right faith happens to be got expressed, he happens to be happy to that much gradually. In whoever being's inner-self the ignorance as much happens to be deep, to that much has to remain unhappy. 1461 Chintan Vaibhava 113. jisa parivAra meM jIvoM ke mana meM samatA zAMti prema sneha, eka dUsare kI bhAvanAoM kA Adara aura sammAna hotA hai vahIM svarga hai| 114. svarga aura naraka jIva kI bhAvanAoM se banate haiN| isa janma meM kiye hue puNya-pApa kA phala bhogane ke liye use svarga aura naraka meM jAnA par3atA hai, jo jIva vartamAna meM jaisA jI rahA hai isase hI usake bhaviSyat jIvana kA phaisalA hotA hai| 115. paristhitiyAM jIva ko sukhI-du:khI nahIM karatIM, anukUlatA pratikUlatAyeM bhI jIva ko sukhI-du:khI nahIM karatIM, sukha aura duHkha hone meM pramukha kAraNa jJAna aura abbAna hai| isaliye AcArya sadaguru tAraNa svAmI jI mahArAja ne sUtra diye haiM -jJAna pramANa sukha, ajJAna pramANa du:kha aura anubhava pramANa mukti| 116. jisa jIva ke aMtaraMga meM jitanA-jitanA samyajJAna prakaTa hotA hai, vaha utanA hI sukhI hotA jAtA hai| jisa jIva ke aMtara meM ajJAna jitanA gahana hotA hai vaha utanA hI du:khI rahatA hai| ciMtana vaibhava [471

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117. It is imperative to get awakened discretion of eternal and non-eternal in worldly life to be happy. No sooner the discretion of everlasting and transitory has to be got awakened fears and doubts happen to be destroyed and partiality too gets obliterated. 118. Every being is the maker of his own destiny himself, no one else is a giver of pleasure or pain to anyone, all beings are reaping fruit of pleasure of pain according to own and individual' Karma' of virtue or vice. 119. The main reason of expansion of the world is ignorance and infatuation. So far as 'mine and mine' as such sentiment exists up to that infatuation exists, only on account of infatuation deformity happens to be produced. 120. The existence of attachment gets the being sunk in the world and existence of asceticism causes the being to cross over sea of the world. 121. There is no other pain equal to attachment in the world, and no other pleasure equal to denunciation, asceticism exists. 122. The life of a householder follower of 'Jainism' is a sacred grove, where being living he has to purify his life with the strength of devotion and worshipful prayer to accomplish this important task, three bases are necessary e.g.; True faith, Virtuous discretion and Right Conduct. 123. In the life of follower of 'Jainism' prominence of conduct, deliberation, activity remains to exist thoroughly. With the exercise of being treading on this virtuous path only the shrawak' follower of 'Jainism' has to become 'Shraman' the sage. In Indian culture this very right conduct has been said religion. 124. The beings who accepted spiritualism to them only self perceptions have had occurred these very learneds happen to be capable to obtain dignity of supreme self. [48] Chintan Vaibhawa 117. saMsArI jIvana meM sukhI hone ke liye sat-asat kA viveka jAgrata karanA anivArya hai| sat-asat kA viveka jAgrata hote hI bhaya aura zaMkAyeM naSTa ho jAtI haiM aura bheda bhAva bhI miTa jAtA hai| 118. pratyeka jIva apane bhAgya kA vidhAtA svayaM hai, koI kisI ko sukha-duHkha dene vAlA nahIM hai, samasta jIva apane-apane puNya-pApa karma ke anusAra sukha-duHkha rUpa phala bhoga rahe haiN| 119. saMsAra ke vistAra kA pramukha kAraNa ajJAna aura moha hai| jahAM taka "merA merA" aisI bhAvanA hai vahAM taka moha hai, moha ke kAraNa hI vikAra utpanna hotA hai| 120. rAga bhAva jIva ko saMsAra meM DubAtA hai aura virakti kA bhAva jIva ko saMsAra sAgara se pAra lagAtA hai| 121. rAga ke samAna saMsAra meM dUsarA koI duHkha nahIM hai aura tyAga vairAgya ke samAna dUsarA koI sukha nahIM hai| 122. gRhastha zrAvaka kA jIvana eka tapovana hai, jahAM rahate hue dharma kI sAdhanA ArAdhanA ke bala se use apanA jIvana nikhAranA hai, isa mahatvapUrNa kArya ke liye tIna AdhAra Avazyaka haiM saccI zraddhA, sadviveka aura samyak AcaraNa | 123. zrAvaka ke jIvana meM AcAra, vicAra, kriyA kI pramukhatA rahatI hai, isa satya mArga para calate rahane ke abhyAsa pUrvaka hI zrAvaka, zramaNa banatA hai| bhAratIya saMskRti meM isa samyak AcaraNa ko hI dharma kahA gayA hai| 124. jina jIvoM ne adhyAtma ko svIkAra kiyA unheM hI Atma darzana hue haiM, vahI jJAnI paramAtma pada prApta karane ke adhikArI hote haiN| ciMtana vaibhava | 49

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125. jJAnI jAnatA hai ki jo arUpI hai aura caitanya hai vahI maiM hUM, jo sparza, rasa, gaMdha, varNavAna hai vaha pudagala hai, vaha aNu ho yA skaMdha, vaha maiM nahIM hUM aura jo arUpI hai kintu acaitanya hai vaha bhI maiM nahIM hUM, ve dharma adharma AkAza kAla bhI cetanA rahita haiN| maiM caitanya tattva sAkSI jJAyaka sadAkAla avinAzI satya svarUpa huuN| 126. nirAkula sukha aura Ananda meM rahanA cAhate ho to dRzya aura r3haSTA meM, hoya aura jJAtA meM spaSTatayA bheda karake jAno, yaha eka nahIM ho sakate inheM eka mAnanA hI ajJAna mithyAtva hai| 125. The enlightened knows it that which is formless and consciousness that very' I my-self am and that which bears sense of touch, smell, taste together with complexion is body, might that be either an atom or an assembly, that 'l' am not, and that which is formless yet unconscious that too Tam not, those religion, irreligion, space, time are also devoid of consciousness. I am conscious element witness, knower, everlasting indestructible form of truth. 126. If you want to remain under impassive bliss and pleasure then having had to do discretion clearly among view and viewer, knowable and knower do have to know, these could not be one, to treat them one is verily ignorance and falsehood. Scenes are transformable, are being changing but the sightseer is merely spectator, he never happens been destroyed like the scene, As a matter of fact knowable is entire universe but the knower is completely different to Irnowable form of other objects. When the knower, knowledge, knowable might happen to be undivided, therein only rise of own God a form of eternal nature takes place, therefore do have to make only one sight, "Dhruva swaroop hoon maie. sukhdham; gyata drashtaj, Atamram." (I am eternal form home of happiness, knower viewer own spirit) As much of our time elapsed in discussion of religion, deliberation of elements, self accomplishment, virtuous company, precisely good use of time of that much occurred, such as should have to be known and the time which happens to be passed in useless talks causing malice-enmity to increase, in quarrel and bad company, that is misuse of time. 129. The moments of this life are extremely precious, hence good use of each and every moment should have been ensured: because from human birth itself deliverance of the soul could have been done, in other lives such capability does not happen to be obtained, therefore only in having constructed way of self-welfare, worthiness of obtaining human birth exists. [501 Chintan Vaibhawa 127. dRzya parivartanazIla haiM, badalate rahate haiM, kintu DhaSTA, darzaka mAtra hai vaha dRzya kI taraha kabhI naSTa nahIM hotaa| kSeya to sampUrNa loka hai kintu jJAtA, jJeya rUpa para padArthoM se sarvathA bhinna hai| jaba jJAtA, jJAna, kSeya tInoM abheda ho jAyeM vahIM dhruva svabhAva rUpa nija bhagavAna kA udaya hotA hai| isaliye eka hI dRSTi banAo - "dhuva svarUpa hUM maiM sukha dhAma, jJAtA-dRSTA AtamarAma" 128 128. dharma carcA, tattva ciMtana, Atma sAdhanA, satsaMgati meM hamArA jitanA samaya vyatIta huA, utane samaya kA yathArthatayA sadupayoga huAjAnanA cAhiye aura rAga-dveSa ko bar3hAne vAlI vyartha carcAoM meM, kalaha aura khoTI saMgati meM jo samaya vyatIta hotA hai vaha samaya kA durupayoga hai| 121. isa jIvana ke kSaNa atyaMta bahumUlya haiM, ataH eka-eka kSaNa kA sadupayoga karanA cAhiye, kyoMki manuSya bhava se hI AtmA kA uddhAra ho sakatA hai, anya gatiyoM meM aisI yogyatA prApta nahIM hotI, isaliye apane Atma kalyANa kA mArga banA lene meM hI nara janma prApta karane kI sArthakatA hai| ciMtana vaibhava 1511

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130. The kind of environment has had to meet the way connections have to be gotten, accordingly alike that auspicious, inauspicious existences happen to be produced in the mind, according to those intentions verily bondage of karma happens to be. 130. jaisA vAtAvaraNa milatA hai, jaise saMyoga milate haiM, mana meM usI prakAra ke zubha-azubha bhAva utpanna hote haiM, una bhAvoM ke anusAra hI karma kA baMdha hotA hai| 131. At present valour of the being is this very that being escaped from bad intentions, get remained inclined in good intentions because under the role of performance of auspicious existences verily obtainment of religion happens to occur. 131. vartamAna meM jIva kA puruSArtha yahI hai ki azubha bhAvoM se bacate hue zubha bhAvoM meM pravRtta rahe kyoMki zubha bhAvoM kI bhUmikA meM hI dharma kI prApti hotI hai| 132. Human being together with mind is a conscious living creature with five organs of sense, he happens to be prudential hence every activity-should have been done with discretion, for with auspicious existence in coming of virtue-takes place and from inauspicious existence incoming of sin happens to be and from the form of auspicious existence with clean meditation, obtainment of libeation takes place 132. mAnava-mana sahita saMkSI paMcendriya jIva hai, vaha vivekavAna hotA hai, ata: pratyeka kriyA viveka pUrvaka karanA cAhiye isaliye ki zubha bhAva se puNyAsava hotA hai aura azubha bhAvoM se pApa Asava hotA hai aura zuddha bhAva rUpa nirmala dhyAna se mukti kI prApti hotI hai| 133. Who might be indifferent with the enjoyments of the world, body, desire and passions, renunciation of superfluous wealth, be devoid of hypocrisy, absorbed in meditation, knowledge, penance, disillusioned, and in whose inner-self an illusion of passions would not have to exist, that very is true teacher, having had to go under the shelter of such true teacher only, self-welfare happens to be obtained. One who himself would cross over the world sea along with causes others to go across the world, that very is the true teacher. 133. jo saMsAra zarIra bhogoM se viSaya vAsanAoM se virakta ho, aparigrahI ho, pAkhaNDa rahita ho, jJAna dhyAna tapa meM lIna, nirgrantha, kaSAyoM kI granthi jisake aMtasa meM na ho, vahI saccA guru hai, aise sacce gurU kI zaraNa meM jAne se hI Atma kalyANa kA mArga prApta hotA hai| jo saMsAra sAgara se svayaM tare tathA anya jIvoM ko bhI saMsAra se pAra lagAye vahI saccA guru hai| 134. The true teachers, approver of the phrase "Aap tireye par, Tarey", happen to be alike wooden boat, who themselves cross over and help others of the world to go across the sea of the world to say achieve salvation: false teachers alike boat of stone approve of the saying "Aap dubante pandey le doobey jajaman", happen to be similar to "janma jal upal nao", 134. sacce guru "Apa tirai para tAreM" kI ukti ko cAritArtha karane vAle lakar3I kI naukA kI taraha hote haiM jo svayaM bhI tarate haiM aura jagata ke jIvoM ko bhI tArate haiN| kuguru "janma jala upala nAva'' patthara kI naukA kI taraha "Apa Dubante pAMDe le DUbe jijamAna'' kI ukti ko cAritArtha karate haiN| jo saMsAra sAgara meM svayaM DUbate haiM aura unakI zaraNa meM jo jIva jAte haiM ve bhI saMsAra meM bhaTakate haiN| vyavahAra se sacce guru nirgantha digambara bhAvaliMgI saMta haiM, jo jIvoM ko sanmArga meM lagAte 1521 Chintan Vaibhawa ciMtana vaibhava 1531

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as elicited above. Those who themselves get drowned into the world sea and the beings happen to be under their shelter or goes there in also have to wander about hither and thither in the world. By behavior the true-teachers are stark naked (disillusioned), spiritual saints who set beings to right path, therefore having accepted shelter of true teacher one should have made his own way of emancipation. 135. Involved in enjoyments of worldly desires of senses, the being could not have done his own welfare, the being is feeling pleasure in making good supplies of worldly desires, and passions only due to ignorance. 136. Awakening of ascetic existence is itself a step of one's own self-good. The self realiser devotee should have to deliberate on the body form together with existences of pacification, asceticism, compassion, theism for the firmness of ascetic existence concealed under accomplishment, along with the form of the world and to awaken ascetic existence. 137. With the ascetic existence only bondage of infatuation of the being and of the world happens to be loose. 138. Every spirit is a form of supreme spirit, the way tree is concealed in the seed, similarly supreme-self is gloriously present in soul. The way on getting fovourable connection sprouting takes place in the seed and it completes the travel till becoming a tree, similarly being observing right faith, right knowledge, right conduct having had obtainment of favourable matter, field, time, existence, to the being, he completes his spiritual travel to obtain supreme self dignity and on being absorbed in own form happens to obtain supreme-self-dignity. 139. Whatever acquisition of own 'karmas' the being has done according to that enjoying fruition, if auspicious 'Karmas' have been done then at present conformable circumstances have been received, the being is experiencing peace and if have done inauspicious 'Karmas' then at present contrary circumstances have been received and the being is agitated. 154) Chintan Vaibhawa : haiM isaliye sacce guru kI zaraNa grahaNa kara apane kalyANa kA mArga banAnA caahiye| 135. indriyoM ke viSaya-bhogoM meM lipta prANI apanA kalyANa nahIM kara pAtA, ,ajJAnavaza jIva viSaya vAsanAoM kI pUrti karane meM hI sukha mAna rahA hai| 136. vairAgya bhAva kA jAgaraNa hI Atma kalyANa kA sopAna hai| AtmArthI sAdhaka ko prazama, saMvega, anukampA, Astikya bhAva sahita Atma sAdhanA ke aMtargata saMvega bhAva kI dRr3hatA ke liye saMsAra ke svarUpa kA aura vairAgya bhAva jagAne ke liye zarIra ke svarUpa kA vicAra karanA caahiye| 137. vairAgya bhAva se hI jIva ke moha aura saMsAra ke baMdhana zithila hote haiN| - 138. pratyeka AtmA paramAtma svarUpa hai, jisa prakAra bIja meM vRkSa chipA hotA hai usI prakAra AtmA meM paramAtma zakti vidyamAna hai| jisa prakAra bIja ko anukUla saMyoga milane para usameM aMkuraNa hotA hai aura vaha vRkSa banane taka kI apanI yAtrA pUrNa karatA hai isI prakAra samyakdarzana, samyakjJAna, samyakcAritra kA pAlana karate hue jIva ko anukUla dravya, kSetra, kAla, bhAva kI prApti hone para vaha paramAtma pada ko prApta karane kI apanI AdhyAtmika yAtrA pUrNa karatA hai, nija svarUpa meM lIna hokara paramAtma pada prApta kara letA hai| 131. jIva ne apane karmoM kA jo upArjana kiyA hai usake anusAra phala bhoga rahA hai, yadi zubha karma kie haiM to vartamAna meM anukUla paristhitiyAM prApta huI haiM, jIva zAMti kA anubhava kara rahA hai aura azubha karma kiye haiM to vartamAna meM pratikUla paristhitiyAM milI haiM tathA jIva azAMti kA bhoga kara rahA hai| ciMtana vaibhava 1 55 1

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140. kisI jIva ke karmoM kA phala koI dUsarA jIva nahIM bhoga sakatA, pratyeka jIva svopArjita karmoM ke phala ko hI bhogatA hai| yadi jIva dUsare ke dvArA diye hue karmoM ke phala ko bhoge to svayaM ke dvArA kiye hue karma niSphala ho jaayeNge| 141. paramAtmA ke do bheda haiM:-sakala paramAtmA aura nikala prmaatmaa| zarIra sahita hone se arihaMta bhagavAna sakala paramAtmA haiM aura zarIra rahita hone se siddha bhagavAna nikala paramAtmA haiN| 142. kevalajJAna aisA parama prakAzarUpa jJAna sUrya hai jisameM sampUrNa jagata darpaNavat prakAzita hotA hai| paramAtmA-sarvajJa, sarvadRSTA, sAkSI hai, kartA nahIM hai, mAtra jJAtA-dRSTA hai| 143. jIva svayaM hI karma karatA hai, svayaM hI unake phala bhogatA hai| 140. Fruition of 'Karma' of some one being can't be enjoyed by the other being. Every being enjoys fruition of 'Karmas' acquired by him self only, if the being might suffer with the fruition of Karmas' duly given by the other then the 'karmas' done by own self would be without any result or fruit. 141. There are two kinds of the God or Supreme self-e.g. - T'Sakal'supreme spirit and 2.Nikal supreme Spirit. With the reason of being with the body, the 'Arihant is Sakal Parmatma and being devoid of body 'Siddha' 'Bhagwan' is 'Nikal' Parmatma. 142. The 'kewal gyan' is such a sapient sun form of light in which complete universe happens to be reflected like mirror. Supreme spirit is omniscient, omnipresent witness, not a doer, merely is knower-viewer. 143. The being himself does the deed of 'Karma' own self only reaps the fruit of them. 144. The being through his own true efforts could be free from shackles of 'karma' and from birth and death of the world. 145. Spiritual religion itself is quintessential; in the life united with fascination of insentient objects, flowers of pleasure don't bloom. With love of objects of the physical world, being influenced with the external world the living creature is being happening to be disinclined to religious path; disinclination from the religious path is verily a cause of pain and disquietude. 146. "Sanyoganam viyogasch." Whatever connections are existing those are to be broken by rule, the being though does in them selfhoodness and pride with love and that which is original self element, original knowledge, completely consciousness, everlasting having had to forget that, being is happening to be disinclined from spiritual religion, whereas without spiritual knowledge the sentient being can never be happy. 1561 Chintan Vaibhawa 144. jIva apane hI satpuruSArtha ke dvArA karma ke baMdhanoM se aura saMsAra ke janma-maraNa se mukta ho sakatA hai| 145. adhyAtma dharma hI sArabhUta hai, jar3a padArthoM kI Asakti se yukta jIvana meM AnaMda ke puSpa nahIM khilte| bhautika vastuoM kI prIti pUrvaka bAhya jagata se prabhAvita hokara jIva dharma mArga se vimukha ho rahA hai, dharma mArga se vimukhatA hI du:kha aura azAnti kA kAraNa hai| 146. "saMyogAnAma viyogazca" jo saMyoga haiM ve niyama se chUTane vAle haiM, jIva unameM to prIti pUrvaka mamakAra aura ahaMkAra karatA hai aura jo zuddhAtma tatva zuddha jJAna cetanAmayI sadA zAzvata hai, use bhUlakara adhyAtma dharma se vimukha ho rahA hai jabaki binA adhyAtma ke jIva sukhI nahIM ho sktaa| ciMtana vaibhava 1571

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147. deha devAlaya meM virAjamAna AtmA hI paramAtmA hai, pratyeka AtmA kAraNa paramAtmA svarUpa hai| zuddhAtma tattva AtmA kA svabhAva trikAlavartI zuddha hai, vaha kisI bhI paryAya meM rahe, kisI bhI avasthA meM rahe, svabhAva kabhI naSTa nahIM hotaa| yahI zuddha svabhAva AtmA kA zAzvata svabhAva hai| 148. svabhAva se pratyeka AtmA paramAtmavat hai| jo jIva isa satya ko svIkAra kara apane svabhAva kA nizcaya karatA hai vahI jIva saMsAra zarIra bhogoM se virakta hokara Atma kalyANa kA mArga prazasta karatA hai| 141. zarIra meM Atma buddhi hone ko mithyAtva kahate haiM, mithyAtva hI sabase bar3A pApa hai, isI ke kAraNa jIva hiMsA, asatya, corI, abrahma, parigraha ityAdi aneka pApa karate haiN| 147. The soul present gloriously in the body temple is itself supreme spirit, every spirit or soul is the 'origin form, of supreme spirit. The nature of soul, original self element, transcendent through all three times, (past, present and future) is original, how so ever in whatever succession of birth order it may remain, in whatever condition it existed, the nature has never to be got destroyed. This very original nature is the everlasting nature of soul. 148. By nature each and every soul is similar to supreme spirit. Whosoever being having had accepted this truth has to determine own nature that very being having been ascetic with worldly pleasures of body etc., makes worthy the path of own self-good. 149. To have self intellect be inhibited in body is called falsehood; falsehood it-self is a sin greatest of all, on account of this very reason, the beings do many sins of untruth, theft, disregard of celibacy, accumulation of superfluous wealth etc.. 150. Falsehood is the cause of great pains and righteousness is the cause of supreme bliss, having had wakefulness of righteousness being's self intellect situated in the body gets obliterated. 151. On having had identity of self-form means to say that; having bad belief of conscious form different to body: the path of beatitude happens to be commenced. On account of delusion, mental affection enmity sentiments of desires, superfluous holdings, and feelings of envy happen to be produced in mind. Existences of the mind are born of ignorance, which get erased on having had to receive shelter of original own self-form. To complete this important task of work, meditation of soul is to be turned into the soul itself then only bondage of Karma' bonded since times immemorial 158 Chintan Vaibhawa 150. mithyAtva mahAduHkhoM kA kAraNa aura samyaktva parama sukha kA kAraNa hai| samyaktva kA jAgaraNa hone para jIva kI deha meM Atma buddhi miTatI hai| 171. Atma svarUpa kI pahicAna arthAt zarIra se bhinna caitanya svarUpa kI pratIti hone para mokSamArga kA prArambha hotA hai| 152. moha rAga dveSa ke kAraNa tRSNA, parigraha aura ISyA kI bhAvanAyeM mana meM utpanna hotI haiN| mana ke bhAva ajJAna janita haiM jo zuddhAtma svarUpakI zaraNa grahaNa karane para miTate haiN| isa mahatvapUrNa kArya ko sampanna karane ke liye AtmA kA upayoga AtmA meM hI lagAnA hai.tabhI anAdi se baMdhe hue karma baMdhanoM se chUTa paayeNge| moha rAgAdi vibhAva pariNAmoM se ciMtana vaibhava [591

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would have been got rid of. With the deformed transformations of infatuation attachment etc., being has got acquired whatever "Karmas' those would only be destroyed by the meditation identical to fire. 153. Those beings who think of asceticism from the world those retainers of asceticism know the world to be the home of fear and pain, the world is transitory, untrue, temporary, only the disinterested being knows this true form of the world. The attached being involved in the world does not know the genuine form of the world. 154. "Sansaranmewa sansarah", i.e.: merely motion is the world. The being having had to be united with falsehood, passions, travels through four lives and eighty four lacks of origins, to have accepted several bodies gradually yet again to leave, such transformations are called the world. 155. The wealth that we are accumulating is not a source of happiness. Pain happens to be in security, expenditure of wealth and great pain takes place if it would have gone in theft. Whose beginning, middle, the ends are full with pain, how such a wealth could be a cause of happiness? The being has kept over false imagination to gain happiness from riches, for this very reason could not be happy and also not being obtained to the vital part of the religion. 156. Agitation perplexity happens to be to the being on account of ignorance. To obliterate agitation and perplexity, subservience of the being should have to be changed, meditation and selfenergy has to be got awakened. Might there be made even for a single moment doubtless condition of the being then the right faith would have been expressed. 157. With faith, ties of affection etc. would have broken or cutoff by the sharp chisel of wisdom, spread of desires would shrink then the agitation, and perplexity would lack to exist. 160 Chintan Vaibhawa jIva ne jina karmoM kA upArjana kiyA hai ve dhyAna rUpI agni ke dvArA hI naSTa ho sakate haiN| 153. jo jIva saMsAra se vairAgya kA ciMtana karate haiM ve vairAgyavAna jIva saMsAra ko bhaya aura du:khoM kA gharajAnate haiM, saMsAra kSaNabhaMgura, asatya, azAzvata hai, saMsAra ke isa satya svarUpa ko virakta jIva hI jAnatA hai| rAgI jIva saMsAra meM phaMsA huA, saMsAra ke vAstavika svarUpa ko nahIM jaantaa| 154. "saMsaraNameva saMsAra:"saMsaraNa hI saMsAra hai| jIva mithyAtva aura kaSAyoM se yukta hokara cAra gati caurAsI lAkha yoniyoM meM paribhramaNa karatA hai, aneka zarIroM ko kramaza: grahaNa karanA phira choDanA, isa parivartana ko saMsAra kahate haiN| 155. jisa dhana kA hama parigraha kara rahe haiM yaha dhana sukha kA kAraNa nahIM hai| dhana ke upArjana meM du:kha, dhana kI rakSA meM duHkha, dhana ke kharcA hone meM duHkha aura corI calA jAye to ati duHkha hotA hai| jisake Adi, madhya, anta sabhI du:khamaya haiM aisA dhana sukha kA kAraNa kaise ho sakatA hai ? jIva, dhana se sukha prApta hone kI mithyA kalpanA saMjoye hae hai isI kAraNa sukhI nahIM ho pAtA aura dharma ke marma ko bhI upalabdha nahIM ho rahA hai| 156. ajJAnatA ke kAraNa jIva ko AkulatA-vyAkulatA hotI hai| AkulatA-vyAkulatA miTAne ke liye upayoga ko badalanA hogA, dhyAna aura Atma puruSArtha jAgrata karanA hogaa| yadi jIva kI eka kSaNa ke liye bhI nirvikalpa dazA bana jAye to samyakadarzana pragaTa ho jaae| 157. zraddhA pUrvaka, mamatva Adi ke baMdhanoM ko jJAna kI painI chainI se kATanA hogA, icchAoM kA phailAva simaTegA, to AkulatA vyAkulatA kA abhAva hogaa| ciMtana vaibhava 1611

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158. nAva pAnI meM rahe to koI khatarA nahIM hai, kintu pAnI yadi nAva meM bhara jAyegA to nAva ke ibane kA Dara hai, isI prakAra hama saMsAra meM raheM to koI khatarA nahIM paraMtu yadi saMsAra hamAre aMtaraMga meM rahegA to saMsAra se pAra honA muzkila hai| 151. kartRtva aura ahaM kA visarjana hI sukhI hone kA upAya hai| saMyogI jIvana meM jimmedAra bananA hI ciMtAoM ko AmaMtrita karanA hai| 160. jo Ananda pUrvaka jIvana jInA cAhate haiM aise vivekazIla mAnava ko ina do sUtroM kA prayoga avazya karanA cAhiye-(1) ghara meM rahanAmehamAna jaise (2) kAma karanA - munIma jaise| isa jIvana zailI meM saMsAra, zarIra, bhogoM se virakti kA abhiprAya nihita hai| 158. The boat might remain in water then there is no danger but if the water would be filled in the boat then there is fear of the boat to be got sunk. In the same way if we live in the world then there is no danger but it the world will remain in our internal sense then it is diffrcult to get across the world. 159. Pleasure Abandonment of doership and ego is verily a means to be happy. In connecting life to become responsible is it self to have invited worries. 160. Those who like to live life with pleasure such discriminative human being should have to use two rules invariably:-(1) to live in home identical to guest. (2) To work like a servant. In this life style idea of indifference from the world, body, enjoyments is placed in. 161. The connections, which have been begotten, those are going to be got rid of, connection is not permanent. Therefore having had awakened existence of desertion, with abandonment of doership and pride to live life full with pleasure is the only means of self-good. 162. Who happen to be intellectual men they do not repent on the time gone by and do not worry about the future, along with that which is available at present in that too they do not have fascination hence with disinterested ascetic feeling live in the present. 163. Ignorant man wanders about in past, future, the learned lives in the present, because he knows that whatever had to happen that has been occurred, whatever would have to happen that very will take place, and whatever has had to happen, that very is being happening. With such true concept, the learned does not wander about in past and future. 164. Connection - separation is transformation under control of 'Karma' with the cause of fruition of 'Karma' whatever connections happen to be obtained those are being changing, this is the eternal law of the nature. 161. jo saMyoga mile haiM ve niyama se chuutteNge| saMyoga sthAyI nahIM haiM isaliye virakta bhAva jAgrata kara kartRtva aura ahaM ke visarjana pUrvaka Ananda pUrNa jIvana jInA hI kalyANa kA upAya hai| 162. jo buddhimAna jIva hote haiM ve bIte hue samaya kA du:kha nahIM karate aura bhaviSya kI ciMtA nahIM karate tathA vartamAna meM jo prApta hai usameM bhI unheM Asakti nahIM hotI ata: udAsIna virakta bhAva pUrvaka vartamAna meM jIte haiN| 163. ajJAnI jIva bhUta-bhaviSya meM bhaTakatA hai, jJAnI vartamAna meM jItA hai kyoMki vaha jAnatA hai ki jo honA thA vaha ho cukA hai, jo honA hogA vahIM hogA aura jo honA hai vahI ho rahA hai isa satya vicArapUrvaka jJAnI bhUta-bhaviSya meM nahIM bhttktaa| 164. saMyoga-viyoga karmAdhIna pariNamana hai, karma ke udaya nimitta se jo saMyoga jIva ko prApta hote haiM, ve badalate rahate haiM yaha prakRti kA zAzvata niyama hai| 1621 Chintan Vaibhava ciMtana vaibhava 1631

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165. Connection is subjunctive to 'Karma', whereas peace is at liberty; the connections are to be met with according to 'Karmas' but quietude happens to be gained through knowledge and discretion. 166. The being suffers with as much pain in the world, all those he suffers due to existence of own-ness only, pain, timidity, poverty, dependence etc., faults happen to be produced due to having senselessness in body etc., connections. 167. The being fascinated in passions of the senses gets to be weak in self- courage. That being bereft of self - valour, is idle. The way - coward man has to flee from the battle - field having turned his back, precisely in the same manner, the being got empowered of the senses, - having had to be averse to self-valour runs away from the path of beatitude - and increases the world. 168. For making life auspicious religious attempt is imperative to be done. By dint of this itself good will take place, therefore having got rid of the love of passions of the senses, one should have to get own self awakened. 169. The body being mass of seven primary substances is quite impure unclean, why do you love with such body full of filth? Gloriously present in this body infinite bliss form conscious God you, yourself are, do have to awake love and taste of that very. Might there be not framed sheet of leather on this body then who would have loved it? 170. This mass of five elements is going to be destroyed one day. In lack of consciousness what value does this body has ? With which all are being valued, know that very and identify, this very is the gist, the world infact is a illusory snare. [ 64] Chintan Vaibhawa 165. saMyoga karmAdhIna hai, zAMti svAdhIna hai, saMyoga karmoM ke anusAra milate haiM, zAMti apane jJAna aura viveka se prApta hotI hai| 166. jIva saMsAra meM jitane duHkha bhogatA hai vaha saba zarIra ke saMyoga ke mama bhAva ke kAraNa hI bhogatA hai, duHkha, bhIrutA, dInatA, parAdhInatA Adi doSa zarIrAdi saMyogoM meM mUrcchA hone ke kAraNa utpanna hote haiN| 167. indriyoM ke viSayoM meM Asakta jIva Atma puruSArtha se hIna ho jAtA hai| jo jIva Atma puruSArtha se rahita hai vaha kAyara hai| jisa prakAra kAyara puruSa raNakSetra se pITha dikhAkara bhAga jAtA hai ThIka usI prakAra indriyoM ke vazIbhUta huA jIva Atma puruSArtha se parAGgamukha hokara mokSamArga se dUra bhAgatA hai aura saMsAra kI vRddhi karatA hai| 168. jIvana ko maMgalamaya banAne ke liye dharma puruSArtha karanA parama Avazyaka hai| isase hI hita hogA isaliye indriya viSayoM se prIti chor3akara Atma puruSArtha jAgrata karanA caahie| 169. zarIra sapta dhAtuoM kA piNDa mahA apavitra azuci hai, aise mala se paripUrNa zarIra se prIti kyoM karate ho ? isa deha meM virAjamAna anaMta Ananda svarUpa caitanya bhagavAna tuma svayaM ho, usI kI prIti ruci jAgrata kro| yadi isa deha para cAma kI cAdara na maDhI ho to ise kauna cAhatA ? 170. zarIra paMca tattva kA piNDa eka dina miTTI meM mila jAne vAlA hai| caitanya ke abhAva meM jar3a deha kI kyA kImata hai ? jisase sabakI kImata ho rahI hai, usI ko jAno pahicAno yahI sAra hai, saMsAra to mAyA jAla hai| ciMtana vaibhava | 65 1

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171. Avarice of worldly desires of various sense causes a great loss, misfortune. Greedy of the desire of beauty, the wasp has to be got dead, dashed to the means of light, the elephant reaps trouble duly involved in the desire of touching sense. The black bee in greed of smell sense loses life being closed with in flower. The fish loses life involved in the desire of tongue sense. The dear being under the force of ear sense suffers pain. These all beings lose their life being over powered with each and only one sense and 'Oh'! Atman, you are being fascinated in desires of all five senses, what will happen to you, just have to think upon it. 172. The being who does not do meditation of own self form and bothers about destructible, destructive objects, can never make available self form; worry increases agitation perplexity, thinking expresses self - peace, only after doing introspection the being could have been happy. 173. The way we worry about the world similarly, if we do our - own introspection then the experience of happiness would occur. To do sins enthusiastically, to do worries of the world is a cause of pain. Deliberation verily is the only way of selfprogress. 174. Faithfulness contrary to substance formor distaste of own self is called false sight. In the heart of false viewer being liking of the world happens to be hence he remains being forgotten his own self form. Contrary to it taste of own nature is called right-faith. That knowledge which happens to exist along with false sight, that is being called false knowledge and together with false sight, knowledge that conduct which happens to exist duly empowered by worldly desires, that is called false conduct. The being having been overpowered by itself, having been doing birth and death since times immemorial in the world is suffering from pain. On having had to relinquish themselves the path of emancipation happens to be praise worthy. 166 | Chintan Vaibhawa - 171. indriyoM ke viSayoM kA lobha mahA anarthakArI hai rUpa ke viSaya kA lobhI pataMgA prakAza ke sAdhanoM se TakarA kara mara jAtA hai| hAthI sparzana indriya ke viSaya meM phaMsakara kaSTa bhogatA hai| bhauMrA ghrANa indriya ke lobha meM phUla meM banda hokara prANa kho detA hai| machalI rasanA indriya ke viSaya meM phaMsakara prANa kho detI hai| hariNa karNa indriya ke vazIbhUta hokara duHkha bhogatA hai| yaha sabhI jIva eka-eka indriya viSaya ke vazIbhUta hokara prANa gaMvA dete haiM aura he Atman / tuma to pAMcoM iMdriyoM ke viSayoM meM Asakta ho rahe ho, apanA kyA hogA vicAra to kro| 172. jo jIva Atma svarUpa kA cintana nahIM karatA aura nAzavAna vinAzIka vastuoM kI cintA karatA hai vaha Atma svarUpa ko upalabdha nahIM kara sakatA kyoMki ciMtA AkulatA vyAkulatA ko bar3hAtI hai| cintana Atma zAMti ko pragaTa karatA hai| Atma cintana karake hI jIva sukhI raha sakatA hai| 173. jisa prakAra hama duniyAM kI ciMtA karate haiM usI prakAra apanA ciMtana kareM to sukha kA anubhava hogaa| pApoM ko utsAha pUrvaka karanA saMsAra kI ciMtAeM karanA duHkha kA kAraNa hai| ciMtana hI Atma unnati kA eka mAtra mArga hai| 174. vastu svarUpa ke viparIta zraddhAna ko yA apane svarUpa kI aruci ko mithyAdarzana kahate haiN| mithyAdRSTi jIva ke aMtara meM saMsAra kI ruci hotI hai isaliye vaha Atma svarUpa ko bhUlA rahatA hai| isake viparIta apane svabhAva kI ruci ko samyakdarzana kahate haiN| mithyAdarzana ke sAtha jo jJAna hotA hai vaha mithyAjJAna kahalAtA hai tathA mithyAdarzana jJAna sahita jo viSayAbhilASA vaza AcaraNa hotA hai use mithyAcAritra kahate haiM isake vaza hokara hI jIva anAdikAla se saMsAra meM janma maraNa karatA huA duHkha bhoga rahA hai| inake tyAga karane para hI mokSamArga prazasta hotA hai| ciMtana vaibhava [67]

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175. The being is burnt under the fire like anger, in intensifying the fire of anger; the falsehood does the work of 'Ghee' or butter oil. Those beings that do excessive wrath upon themselves of the anger identical to fire, they get burnt the religion identical to jewal. 176. Having had accepted words of the Lord God 'jinendra', that means having sought shelter of self-form, whoever beings on the path of salvation do pacification of anger identical to fire, those learned right viewer having had eradicated all three kinds of 'karma' i.e.: "Dravya-karma" (karmas related to matter), "No Karma" (karmas related to body) 'Bhawa Karma' (Psychic karmas) obtain liberation, 177. Anger is fire which causes to burn; forgiveness is water which is a means of refrigeration. Man thinks that everything should have happened according to only his desire and when the work does not happen according to as desired, then the impulse that happens to come in mind, that very is anger. In anger the being happens to be blind, happens to be zero with discretion of good or bad, the anger is a deformity to cause evil of the soul. 178. The way fire causes not only to burn the man but entire creatures, similarly the anger also is a cause of pain to entire creature. Therefore forgiveness is a giver of pleasure merely to all who are living creatures. And forgiveness itself is world religion. 179. There is no religion like compassion or humanity, alike violence there is no sin, alike celibacy there is no austerity, there is no other means alike meditation, alike peace there is no pleasure; alike debt there is no pain, alike knowledge there is nothing else pure, alike original own form nothing else is desired, there is no foe alike anger and alike forgiveness there is no friend, therefore - having retained virtuous, lasting qualities one should have to do selfgood. The supreme forgiveness religion happens to be got expressed with right faith. 168] Chintan Vaibhawa 175. krodha rUpI agni meM jIva jala rahA hai, krodhAgni ko tIvra karane meM mithyAtva ghI kA kArya karatA hai, jo jIva apane Apa para krodha rUpI agni kA prakopa karate haiM, ve dharma rUpI ratna ko dagdha kara dete haiN| 176. jinendra bhagavAna kI vANI ko svIkAra kara arthAt Atma svarUpa kA Azraya lekara jo bhavya jIva krodha rUpI agni kA zamana karate haiM ve samyakadRSTi jJAnI tInoM prakAra ke karmoM arthAt dravya karma, bhAva karma, karma ko unmUlita ra mukti ko prApta karate haiN| 177. krodha agni hai jo jalAtI hai, kSamA jala hai jo zItalatA kA upAya hai| manuSya socatA hai ki merI icchAnusAra hI saba ho, aura jaba soce yA cAhe anusAra kArya nahIM hotA taba jo Aveza mana meM AtA hai vahI krodha hai| krodha meM jIva aMdhA jo jAtA hai, hita-ahita ke viveka se zUnya ho jAtA hai| krodha AtmA kA ahita karane vAlA vikAra hai| 178. jisa prakAra agni manuSya mAtra ko hI nahIM apitu prANI mAtra ko jalAtI hai, usI prakAra krodha bhI jIva mAtra ko duHkha kA kAraNa hai isaliye kSamA jIva mAtra ko sukhadAI hai aura kSamA hI vizva dharma hai| ; 179. dayA jaisA koI dharma nahIM hiMsA ke samAna koI pApa nahIM, brahmacarya ke samAna koI vrata nahIM, dhyAna ke samAna koI sAdhana nahIM, zAMti ke samAna koI sukha nahIM, RNa ke samAna koI duHkha nahIM, jJAna ke samAna koI pavitra nahIM, zuddhAtma svarUpa ke samAna koI iSTa nahIM, pApI ke samAna koI duSTa nahIM, krodha ke samAna koI zatru nahIM aura kSamA ke samAna dUsarA koI mitra nahIM hai; isaliye sadguNoM ko dhAraNa kara Atma hita karanA cAhiye / samyakdarzana pUrvaka uttama kSamA dharma pragaTa hotA hai| ciMtana vaibhava [691

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180. hRdaya meM sadabhAvanAoM kA sthAna na hone para, dharma bhAvanA kho jAne para aura ajJAnatA kI pariNati balavatI hone para krodha paidA hotA hai| krodha, jIva ko dharma se dUra kara detA hai| krodha se prIti, vAtsalya naSTa ho jAtA hai, mitra bhI zatru ho jAtA hai| krodha ke kAraNa parivAra aura samAja bhI azAMta ho jAte haiM, jahA~ kalaha aura baira virodha hotA hai vahAM naraka bana jAtA hai aura krodha jaba badalA lene kI bhAvanA meM badala jAtA hai taba baira bana jAtA hai| vastuta: krodha acAra hai aura baira murabbA hai| jisa prakAra agni se agni kabhI zAMta nahIM hotI usI prakAra krodha se krodha kabhI samApta nahIM hotA, krodha azAMti ko paidA karatA hai aura kSamA zAMti kA nidhAna hai| 181. vinaya manuSya kA sabase bar3A guNa hai, vinamratA sukha kI sahelI hai| vinaya se mokSa kA dvAra khulatA hai| 180. Having had no place of virtuous existences in the heart, having lost religious sentiments and on being having strong exchange of ignorance, anger happens to be produced. The anger drives out the being far away from religion. Love and affection to be got destroyed from anger, even a friend becomes foe. Family and society also happen to be disquiet due to anger, quarrel and enmity, opposition where takes place, hell gets formed in there, and when the anger gets turned in revengeful sentiment, then it happens to become enmity, anger is rather a pickle and enmity a jam. The way fire is never extinguished with fire, similarly anger is never pacified with anger, anger produces unrest and forgiveness is the home of peace, 181. Affability greatest of all is a quality of the man; politeness is girl friend of happiness. With modesty the doors of final beatitude get opened. 182. Haughtiness drives man to wards downfall; from ignorance hollow pride happens to be produced, haughtiness is the very root of the world. 183. Intoxicated under the wine of egotism the man does not like to hear others, false pride is such an intoxication in which being insane the man does not entreat parents, teachers, and even religion, other's quality also does not appear to be seen by him. 184. Affability happens to be destroyed with haughtiness, a humble man bends, the arrogant man has to get distorted. It is imperative to bend for achieving something. Education happens to be gained with modesty: from education knowledge is received and is verily a means of obtainment of bliss. 185. Haughtiness breaks, politeness connects. Birth of unreligousness from haughtiness, and of religion from modesty takes place. To the ignorant false viewer being infinitely 1701 Chintan Vaibhawa 182. ahaMkAra jIva ko patana kI orale jAtA hai, ajJAna se ahaMkAra utpanna hotA hai, ahaMkAra hI saMsAra kI jaDa hai| 183. ahaMkAra kI madirA meM unmatta vyakti dUsare kI bAta nahIM sunanA cAhatA, ahaMkAra aisA nazA hai jisameM unmatta hokara manuSya mAtA-pitA, gurU aura dharma kI bhI vinaya nahIM karatA use dUsare ke guNa bhI dikhAI nahIM dete| 184. ahaMkAra se vinaya naSTa hotI hai, vinayavAna jhukatA hai, ahaMkArI akar3atA hai| kucha prApta karane ke liye jhukanA anivArya hai| vinaya se vidyA prApta hotI hai, vidyA se jJAna milatA hai aura jJAna hI sacce sukha kI prApti kA upAya hai| 185. ahaMkAra tor3atA hai, vinamratA jor3atI hai| ahaM se adharma aura vinaya se dharma kA prAdurbhAva hotA hai, ajJAnI mithyAvRSTi jIva ko anantAnubaMdhI ciMtana vaibhava [711

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binding pride happens to be. On occurrence of right faith, lack of infinitely biding ego and expression of supreme grace of 'mardawa' religion takes place. ( "Mardawa' religion means tenderness.') 186. On having had to strike upon man's ego, the feeling of anger comes before excited. 187. Having had to do false pride of wealth, status, splendour, knowledge along with of so many objects, the man himself does creation of the road of his own downfall. 188. To do empty pride of destructive objects is ignorance. 189. Having done self-conceit, whosoever man assumes himself to be greatest of all, he infact happens to be smallest of all. 190. That man, who obtains victory over the psychic deformities of anger, egoism etc., that verily is considered superb in the world. 191. Bearing the burden of pride on head no one can get across the world. Relinquishment of false pride is the real life. 192. Simplicity in itself is a greatest property of man. 193. To be of simple nature is that quality with which the man is considered alike the God or deity. 194. Owing to simplicity of nature elegance comes in the personality of a man. 195. Simplicity is the possession of peace and crookedness is demoniacal tendency. 196. Crookedness of mind, speech, body, etc., is the name of changeability in multiform that means something in mind and anything in speech and yet something else happens to be in body or that not to have internal-external uniformity is solely crookedness. The man does harmful intentions in mind yet speaks with fraudulent form of artificial sweetness and does with the body something very different activity, this very multiplicity is called fraud. [72] Chintan Vaibhawa mana hotA hai| samyakdarzana hone para anantAnubaMdhI mAna kA abhAva aura uttama mArdava dharma pragaTa hotA hai| 186. manuSya ke ahaMkAra para coTa par3ane para krodha ubharakara sAmane A jAtA hai| 187. dhana kA pada kA, vaibhava kA, jJAna kA tathA anya kitanI hI vastuoM kA ahaMkAra karake manuSya svayaM patana kA mArga banAtA hai| 188. jo padArtha naSTa ho jAne vAle haiM unakA ahaMkAra karanA ajJAnatA hai| 189. ahaMkAra karake jo vyakti apane ko sabase bar3A mAnatA hai, vAstava meM vaha sabase choTA hotA hai| 110. jo prANI krodha, ahaMkAra Adi mAnasika vikAroM para vijaya prApta kara letA hai vahI saMsAra meM zreSTha mAnA jAtA hai| 111. ahaMkAra kA bojha sira para rakhakara koI bhI jIva saMsAra sAgara se pAra nahIM ho sakatA, ahaMkAra kA tyAga hI yathArtha jIvana hai| 112. saralatA manuSya kI sabase bar3I saMpatti hai| 193. sarala svabhAva honA vaha guNa hai jisase manuSya devatA ke samAna mAnA jAtA hai / 114. svabhAva kI saralatA se manuSya ke vyaktitva meM nikhAra AtA hai| 117. saralatA daivI saMpatti hai aura kuTilatA AsurI vRtti hai| 116. kuTilatA, mana, vacana, kAya kI aneka rUpa pariNati kA nAma hai arthAt mana meM kucha aura vacana meM kucha aura, zarIra meM kucha aura hotA hai yA yaha ki aMtara - bAhara samAnatA kA na honA hI kuTilatA hai| manuSya mana meM khoTe vicAra karatA hai, vacana meM kRtrima miThAsa rUpa mAyAcArI pUrvaka bolatA hai aura zarIra se kucha aura hI kriyA karatA hai isI vividhatA ko mAyAcAra kahate haiN| ciMtana vaibhava | 73

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197. The being remains to be fearless with simplicity whereas with crookedness remains sorrowful. 198. To a deceitful being fear of own faults being got exposed remains to be consisted. 199. The way cat drinks milk being got rid of the fear in the same way the man having got relieved with the fear of sin does fraud, yet untruthfulness does not have strong legs. Only truth wins in the world. 200. Simplicity is religion, crookedness is irreligion. 201. The belief of the people happens to be destroyed with beguile form of behaviour. 202. Friendship also lacks to exist with fraud in beguile form. 203. Indentity of gentleness takes place from simplicity itself. Gentleman happens to be simple in behaviour and the wicked man fraudulent. 204. All beings have to reap fruit of their 'Karmas in the world, therefore . own life should have been rich with virtuous thought, virtuous speech, and good - conduct. 205. Simplicity is our supreme quality, through which only our way of own self-good happens to be praise worthy in life. 206. True religion is comfortable adornment of life; happiness is gained from truth dignity is gained and glories get increased from truth. 207. By dint of telling lie, reputation gets finished, disrepute expands and from one lie, several lies are borne. 208. Truth is a way to advance through towards light from darkness. Truth verily is a way to rise up from death towards immortality. 117. saralatA se jIva nirbhaya rahatA hai jabaki kuTilatA se bhayabhIta ciMtita aura duHkhI rahatA hai| 118. mAyAvI prANI ko apane doSoM kA pardAphAsa ho jAne kA bhaya banA rahatA hai| 199. billI jisa prakAra bhaya ko chor3akara DhUdha pItI hai usI prakAra manuSya pApa kA bhaya chor3akara mAyAcAra karatA hai kintu asatyatA ke paira majabUta nahIM hote| saMsAra meM satya kI hI vijaya hotI hai| 200. saralatA dharma hai, kuTilatA adharma hai| 201. kapaTa rUpavyavahAra karane se logoM kA vizvAsa naSTa ho jAtA hai| 202. kapaTa rUpamAyAcAra karane se mitratA kA bhI abhAva ho jAtA hai| 203. sajjanatA kI pahicAna saralatA se hI hotI hai| sajjana sarala aura durjana kuTila hote haiN| 204. saMsAra meM sabhI jIvoM ko apanI karanI kA phala bhoganA par3atA hai| isaliye savicAra, sadavacana aura sadAcaraNa sampanna hamArA jIvana honA caahiye| 205. saralatA hamArA zreSTha guNa hai, isI se jIvana meM Atma hita kA mArga prazasta hotA hai| 206. satya dharma, jIvana kA sukhada zrRMgAra hai, satya se sukha milatA hai, satya se pratiSThA milatI hai aura yaza bar3hatA hai| 207. jhUTha bolane se pratiSThA maratI hai, apayaza phailatA hai aura eka jhUTha se aneka jhUTha paidA hote haiN| 208. satya, aMdhakAra se prakAza kI ora bar3hane kA mArga hai| satya hI mRtyu se amaratA kI ora uThane kA rAstA hai| 1741 Chintan Vaibhawa ciMtana vaibhava [751

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209. With the truth small garden of life happens to be fragrant. To have perception of own original self-form is verily the religion of truth. 210. We are not being acquainted with true form being fallen in fascination of nonexistent other objects and untrue temporary existence. 211. Road to downfall from untruth and of improvement from truth of the being is availed of. 212. Speech is treated to be truth in the world. To speak truth in behaviour makes man reliable. 213. With resoluteness that never decays, one that is present through all three times, this very existence is truth. Perception only of this existence of truth is a message of usefulness of life. 214. Ahimsa, Satya, Asteya, Brahmacharya, Aparigraha, Indriya Shuchita etc., serially: Non-violence Truth, not to commit theft, celibacy, Purity of organ of perception etc., are called human religion. To peoples of all caste and religion this quality is worth following and fit to be performed, equally. 215. Conduct is a touchstone or taste of human life. Evaluation of humanity is done through internal or external purity. 216. Cleanliness and purity are the fundamental qualities of our life. 217. Without purity of senses, perception of supreme spirit pervaded in every - being's heart does not happen to be. The religion of purity (shouch dharma) is inspirer beneficial religion to merely all living beings. 218. With 'Kama', 'Krodha', 'Lobha', Moh, serially:- Carnal (desire), Anger, Greed, infatuation etc., deformities, the soul is being happening to be impure, this very impurity is irreligion, which is a reason of man's downfall. 1 76 | Chintan Vaibhawa 201. satya se jIvana kI bagiyA sugaMdhita hotI hai| nija zuddhAtma svarUpa ke darzana karanA hI satya dharma hai| 210 asat bhAva aura para padArthoM ke mamatva meM par3akara hama satya svarUpa se paricita nahIM ho pA rahe haiN| 211. asatya se jIva kA patana aura satya se unnati kA mArga banatA hai| 212. saMsAra meM vANI ko satya mAnA jAtA hai| vyavahAra meM satya vacana bolanA manuSya ko prAmANika banAtA hai| 213. nizcaya se jisakA kabhI maraNa nahIM hotA jo trikAla vidyamAna rahatA hai yaha astitva hI satya hai| isa satya kA darzana hI jIvana kI sArthakatA kA saMdeza hai| 214. ahiMsA, satya, asteya, brahmacarya, aparigraha, iMdriya zucitA Adi ko mAnava dharma kahA gayA hai| sabhI varNa aura sabhI dharma ke logoM ke liye yaha guNa samAna rUpa se anukaraNIya aura AcaraNIya haiN| 215. cAritra mAnava jIvana kI kasauTI hai| mAnavatA kA mUlyAMkana aMtara aura bAhya kI pavitratA se kiyA jAtA hai| 216. zucitA, pavitratA hamAre jIvana ke mUlaguNa haiN| 217. iMdriyoM kI pavitratA ke binA ghaTa-ghaTa meM vyApta paramAtmA kA darzana nahIM hotA hai| zauca dharma prANI mAtra ko preraNAdAyI hitakArI dharma hai| 218. kAma, krodha, lobha, moha Adi vikAroM se AtmA apavitra ho rahI hai yahI azucitA adharma hai, jo manuSya ke patana kA kAraNa hai| ciMtana vaibhava ( 77 )

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219. To ask for something is exchange of the mind and with due desire to have more and more, the greed has had to be tumed in yearning. 220. And towards causes obstructing in full - supply of greed, in the mind of the man, existence of malevolence and enmity happens to be produced. The enlightened greatmen have defined passionless existence to be supreme for existence devoid of passion verily is religion of purity. 222. As and as profit accrues, like - that the greed has had to be increased. 223. Owing to reason of psychic existences of defective nature, self corrections are being happening to be filthy. The mind is filled up completely with liking, it's demands never get satisfied and the being inspired to fulfil psychic demands could have never empowered the mind. 225. The mind if be got mixed up with Supreme Spirit, then only obtains peace. 226. When the mind is completely full with passions then it happens to be like the ditch in which even all three universes are seen like a bit of dry grass, this very greed is impurity which has to be kept at bay. 227. 'Acharya Taaran Swami', had said that the way man does greed of external objects similarly might have greed to obtain true religion then the being could have got across eternal infinite sea of the world. 228. Only religion is a boat to cross over the world. Lack of anger and avarice etc., deformities is verily purity of soul, this very is religion. 230. Being at bay from psychic deformations, perception of stoic nature itself is a means of sanctity, this very is a way to do self-welfare. 211. cAhanA, mana kI pariNati hai aura prApti kI lipsA se lobha, tRSNA meM badala jAtA hai| 220. lobha kI pUrti meM hone vAle bAdhaka kAraNoM ke prati manuSya ke mana meM IrSyA aura dveSa bhAva utpanna hotA hai| 221. jJAnI mahApuruSoM ne niSkaSAya bhAva ko zreSTha kahA hai kyoMki kaSAya rahita bhAva hI zauca dharma hai| 212. jaise-jaise lAbha hotA hai vaise-vaise lobha kI vRddhi hotI jAtI hai| 223. mana ke vikArI bhAvoM ke kAraNa Atma saMskAra malina ho rahe haiN| 224. mana, cAhanAoM se AkaNTha bharA huA hai usakI mAMgeM kabhI pUrI nahIM hotI aura mana kI mAMgoM ko pUrNa karane vAlA jIva mana ko kabhI bhI vaza meM nahIM kara paataa| 225. mana paramAtmA ke sAtha mila jAye tabhI zAMti ko prApta karatA hai| 226. jaba, mana vAsanAoM se paripUrNa hotA hai taba usa khAI kI taraha hotA hai jisameM tIna loka bhI tinake kI taraha dikhAI par3ate haiM, yaha lobha hI azucitA hai, jise dUra karanA hai| 227. AcArya tAraNa svAmI ne kahA thA ki jisa prakAra manuSya bAhya padArthoM kA lobha karatA hai usI prakAra sacce dharma ko prApta karane kA lobha kare to jIva anAdi-ananta bhava sAgara se pAra ho sakatA hai| 228. dharma hI saMsAra se pAra hone kI naukA hai| 221. kodha lobha Adi vikAroM kA abhAva hI AtmA kI zucitA hai yahI dharma hai| 230. mAnasika vikAroM se pare hokara nirvikAra svabhAva kI anubhUti hI pavitratA kA upAya hai, yahI Atma kalyANa karane kA mArga hai| | 78 | Chintan Vaibhawa ciMtana vaibhava 1791

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231. Precious gem of life is restraint, on whose strength several saint great - men obtained knowledge. 232. Nectar of spiritual knowledge stays in restrained mind. Unrestrained and volatile mind happens to be like a broken bucket in which preaching identical to water gets filled up for a moment but because of holes of volatility has had not to stay in heart, steadiness of heart and mind solely is restraint. 233. Just as mixing up water with dirt, mud happens to exist even though the clay of mud gets cleaned through the water only. Similarly from unsteadiness of the mind mud of unrestrainthappens to be produced but from - steadiness of mind the mud identical to unrestraint gets washed off and happens to be clean. Therefore - the mind should have to be got - absorbed in only consciousness. Steadiness of mind in own form is infact the very restraint. 234. Restraint is a rampart of spiritualism identical to splendour, with which protection of religion takes place. 235. Restraint is main basis in accomplishment of religion. 236. By dint of restraint, development of self qualities takes place, due to unrestraint, downfall of soul happens to be. Those great souls who observed restraint, they had obtained supreme glory and liberated condition. Those who disregarded restraint they became worthy of ignoble condition. Therefore having worshipped restraint with intellect one should have done the way of improvements of self-qualities praise worthy, restraint is unavoidable part of life. 237. Just as there are many dangers in driving a vehicle without brake similarly restraint is a brake of the vehicle of life; many possibilities of accidents happen to be in life devoid of restraint which are apparently being seen in the world. To live a happy life every being shall have to maintain restraint upon own senses and control over the mind. Restraint upon thought is also unavoidable. 1801 Chintan Vaibhawa 231. saMyama jIvana kA anamola ratna hai, jisake bala para aneka saMta mahApuruSoM ne bodhi ko prApta kiyaa| 232. adhyAtma kA amRta saMyamita citta meM hI ThaharatA hai| asaMyamita aura caMcala citta phUTI bAlTI ke samAna hotA hai jisameM kSaNa bhara ke liye upadeza rUpIjala bharatA hai kintu caMcalatA ke chidroM ke kAraNa hRdaya meM TikatA nahIM hai, citta kA sthira honA hI saMyama hai| 233. jisa prakAra jala ke dhUla meM mila jAne se kIcaDa ho jAtI hai kintu kIcar3a bhI jala se hI sApha hotI hai, isI prakAra citta kI asthiratA se asaMyama kI kIcaDa paidA hotI hai kinta citta kI sthiratAse asaMyama rUpI kIcar3adhula kara sApha ho jAtI hai| isaliye citta ko caitanya meM hI tanmaya kara denA caahiye| citta kI nija svarUpa meM sthiratA hI vAstavika saMyama hai| 234, saMyama, adhyAtma rUpI vaibhava kIcahAradIvArI hai, jisase dharma kI rakSA hotI hai| 235. saMyama, dharma sAdhanA meM pramukha AdhAra hai| 236. saMyama se Atma guNoM kA vikAsa hotA hai, asaMyama se AtmA kA patana hotA hai| jina mahAna AtmAoM ne saMyama kA pAlana kiyA unane parama pada aura mukta dazA ko prApta kara liyaa| jinhoMne saMyama ko ThukarAyA ve durgati ke pAtra bane; isaliye buddhi pUrvaka saMyama kI ArAdhanA kara Atma guNoM meM unnati kA mArga prazasta karanA cAhiye, saMyama jIvana kA anivArya aMga hai| 237. jisa prakAra binA breka kI gAr3I calAne meM bahuta khatare haiM, usI prakAra saMyama jIvana kI gAr3I kA breka hai, saMyama rahita jIvana meM aneka durghaTanAyeM hone kI saMbhAvanAyeM hotI haiM, jo loka meM dikha rahI haiN| sukhI jIvana jIne ke liye pratyeka prANI ko apanI iMdriyoM para saMyama rakhanA hogA aura mana ko vaza meM rakhanA hogaa| vicAroM para bhI saMyama anivArya hai| ciMtana vaibhava 1811

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238. In every field of live restraint is a cause of progress. 239. It is imperative in family life to maintain restraint also on words with which freedom from scramble and dispute takes place. 240. Inabstemious man sleeps over even being vigilant and abstemious man even being slept remains awake; abstemious man remains to be wakeful every moment. 241. Restraint is priceless wealth of life. 242. Mind of man is volatile like monkey, which does not remain quiet and steady even for a moment. 243. The mind is storage of infinite desires. The being who entangles him-self in fulfillment desires of the mind and gets engulfed with psychic deformations of malice etc., and does several kinds of sin merely to fulfil desires that being always remains disquiet. 244. In the life of accomplishers causing mind to be got empowered, verily penance happens to be to exist. 245. Prevention of desires verily is penance. 246, Unless waves of worldly desires, deformities would be rising in mind and the being would be taking interest into them till then penance is not possible. 247. To happen to be absorbed in own original self form is called penance. 248. The meaning of penance is to be heated, means, having had relinquished completely malice etc., faults, to be got absorbed in own self-form is penance. By dint of Tap' or penancee, 'Karmaas' happen to be annihilated; path gets constructed to achieve emancipation. 249. Elegance comes in life from penance, mind happens to be lapsed in self- form and 'Karma' blemishes of soul has to be got rid of. 182 | Chintan Vaibhawa 238. jIvana ke hara kSetra meM saMyama unnati kA kAraNa hai| 231. gRhastha jIvana meM vacanoM para saMyama rakhanA bhI eka anivAryatA hai jisase kalaha aura vivAdoM se mukti hotI hai| 240. asaMyamI puruSa jAgatA huA bhI sotA hai aura saMyamI puruSa sotA huA bhI jAgatA hai, saMyamI puruSa pratipala jAgarUka rahatA hai| 241. saMyama, jIvana kI anamola nidhi hai| 242. manuSya kA mana baMdara kI bhAMti caMcala hai jo eka pala ke liye bhI zAMta aura sthira nahIM rhtaa| 243. mana, ananta icchAoM kA bhaNDAra hai| jo jIva mana kI icchAoM ko pUrNa karane meM laga jAtA hai tathA rAgAdi vikAroM se grasita ho jAtA hai| aura aneka prakAra ke pApa mAtra icchA pUrti ke liye karatA hai vaha jIva hamezA azAMta rahatA hai| 244. mana ko vaza meM karane vAle sAdhakoM ke jIvana meM hI tapa hotA hai| 245. icchAoM kA nirodha karanA hI tapa hai| 246. jaba taka mana meM viSaya vikAroM kI lahareM uThatI raheMgI aura jIva unameM rasa letA rahegA taba taka tapa saMbhava nahIM hai| 247 nija zuddhAtma svarUpa meM lIna hone ko tapa kahate haiN| 248. tapa kA artha hai tapanA arthAt sampUrNa rAgAdi vikAroM kA tyAga karake apane svarUpa meM lIna honA tapa hai| tapa se karmoM kI nirjarA hotI hai, mukti ko prApta karane kA mArga banatA hai| 249. tapa se jIvana meM nikhAra AtA hai, mana Atma svarUpa meM laya ho jAtA hai aura AtmA kI karma kAlimA chUTa jAtI hai| ciMtana vaibhava [83 1

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250. tapa, vaha gaMgA hai jisameM jIva ke samasta pApa baha jAte haiM aura AtmA ko amaratva kI prApti kA mArga mila jAtA hai| 211. jisa prakAra svarNakAra svarNa saMyoga meM jo kiTTi kAlimA hotI hai use bhaTTI meM tapAkara dUra kara detA hai, svarNa zuddha rUpa se prApta ho jAtA hai, usI prakAra tapa se AtmA ke saMyoga meM jo karma Adi vikAra haiM vaha sabhI dUra ho jAte haiM aura AtmA kA siddha zuddha svarUpa pragaTa ho jAtA hai| 250. Penance is that river 'Ganga' (sacred river of India) in which all the sins of the being get flown and way of obtainment of immortality to soul has to be got found. 251. The way the goldsmith having heated gold in fire - stove, the pitch black dirt of darkness that happens to be got mixed in with the gold, gets removed to obtain gold in original form, the same way through penance, the "karma' etc., faults which exist in connection with soul, those all get removed away and the soul's accomplished, original form happens to be expressed. 252. From the primary alphabet 'DHRA' the word 'Dharma' (religion) is constructed that's meaning is to retain. Religion is not matter of discussion but a subject of observance of conduct. Merely discussing religion, does not happen to be the religion. Religion takes place from precise perception of true form. 253. Having had accepted qualities to do abandonment of faults is verily religion. To have conduct be carried out through qualities, irreligion has to be got rid of this very is the religion of abandonment. 252. dhR-dhAtu se dharma zabda banA hai, jisakA artha hai dhAraNa karanA, dharma carcA kA viSaya nahIM caryA kA viSaya hai| dharma kI mAtra carcA karane se dharma nahIM hotaa| satya svarUpa ke yathArtha anubhava se dharma hotA hai| 253. guNoM ko svIkAra kara doSoM ko tyAga denA hI dharma hai| guNoM meM AcaraNa karane se adharma chUTa jAtA hai yahI tyAga dharma hai| 254. tyAga kA artha hai chor3anA, moha-mamatva kA tyAga karanA, rAga-dveSa, IrSyA aura ahaMkAra Adi doSoM ko chor3anA hI tyAga hai| uttama tyAga samyakadarzana pUrvaka hI hotA hai| 254. Meaning of 'Tyag' is to relinquish, to abandon, attachment, affection toquit malice-enmity, jealousy andpride etc faults, itself is abandonment. 'Uttam Tyag'or supreme abandonment verily happens to be with right faith. 255. There is a great strength in "Tyag' the abandonment. Expression of self-powers occur through abandonment only. In ancient times the man having had to give up delusion, illusion diffused in mind having had to live in woods alone, retired had been doing meditation and experience of supreme spirit, form of supreme abandonment. At present the disguised people has deformed the form of abandonment. | 84 Chintan Vaibhawa 255. tyAga meM bahuta bala hai, Atma zaktiyoM kI pragaTatA tyAga se hI hotI hai| prAcIna kAla meM manuSya, mana meM vyApta moha mAyA ko chor3akara jaMgaloM meM, ekAnta meM vAsa karatA huA parama tyAga svarUpa paramAtmA kA dhyAna aura anubhava karatA thaa| vartamAna samaya meM tyAga kA svarUpa chama veSI logoM ne vikRta kara diyA hai| ciMtana vaibhava 1851

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256. The Tyag' religion does not happen to be eminent by accepting illusion or falsehood. The man to the name of "Tyag' gets changed his clothing, form and different kinds of disguise gets prepared, yet the sheet being colored in the color of supreme spirit does not have to cover the body with, does not color the mind in the color of self perception therefore true abandonment could not have to be occurred. 257. On having fascination for wealth being neglected, infatuation from physical objects to certain extent happens to be some what reduced, with such form of equalness with inclination the use of wealth etc., objects looking to wards own and other's good, which is to be done in friendly manner is called charity or 'Dan'. 258. That of course is a true charity, that 's being given without pride. 259. The charity is practical activity. At the time of giving donation the absence of feeling of attachment fascination to wards wealth etc., connected objects exists is the Tyag' or abandonment. 260. To do abandonment of haughtiness along with not to have yearning of gold, beautiful woman and fame verily is Tyag'. To quit psychic deformities from shelter of self form is relinquishment and to have to secure good use of wealth etc., obtained though fruition of virtue to the causes of compassion, charity, donation etc., and in service of humanity devoid of pride, is 'DAN' 261. To have fascination in physical objects is worldly confinement. This binding of infatuation verily is the world. 262. Till so far there is doubt of 'mine' and 'your' to that far there is expanse of illusion the 'maya' besides all this is illusion of the mind. [86 | Chintan Vaibhawa 256. mAyA ke grahaNa karane se tyAga dharma prasiddha nahIM hotaa| manuSya tyAga ke nAma para vastra badala letA hai, rUpa aura vibhinna prakAra ke bheSa banA letA hai kintu paramAtmA ke raMga meM raMgI huI cAdara nahIM oDhatA, mana ko svAnubhUti ke raMga meM nahIM raMgatA isaliye saccA tyAga nahIM ho paataa| 257 dhana ke prati Asakti chUTane para bhautika padArthoM se kucha aMzoM meM moha kama ho jAtA hai, mana kI isa samabhAva rUpa pravRtti pUrvaka apane aura dUsaroM ke prati hitakArI kAryoM meM dhana Adi vastuoM kA jo upayoga kiyA jAtA hai vaha dAna kahalAtA hai| 258. ahaMkAra ke abhAva pUrvaka jo dAna diyA jAtA hai vaha saccA dAna hai| 251. dAna vyavahArika kriyA hai, dAna karate samaya jo dhana Adi saMyogI padArthoM ke prati rAga, Asakti kA abhAva hai vaha tyAga hai| 260. ahaMkAra kA tyAga karanA tathA kaMcana, kAminI aura kIrti kI cAha nahIM honA hI tyAga hai| mAnasika vikAroM ko Atma svarUpa ke Azraya se choDanA tyAga hai aura puNyodaya se prApta dhana Adi kA dayA, dAna, paropakAra Adi mAnava sevA meM ahaMkAra rahita hokara sadupayoga karanA dAna hai| 261. bhautika padArthoM meM Asakti honA sAMsArika baMdhana hai| yaha moha kA baMdhana hI saMsAra hai| 262. mere aura tere kA jahA~ taka vikalpa hai vahAM taka mAyA kA vistAra hai aura yaha saba mana kI mAyA hai| ciMtana vaibhava 187 1

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263. The being who exercises discriminative knowledge, knows own self and the other different to each other and accepts as such, that very being proceeds ahead on the path of accomplishment - and having accepted the true substance happens to be disinterested saint, then affection in insentient objects does not occur to him. 263. jo jIva bhedajJAna karatA hai, sva-parako bhinna-bhinna jAnatA hai aura mAnatA hai vahI jIva sAdhanA ke mArga meM agrasara hotA hai tathA satyavastu svarUpa ko svIkAra kara nispRha AkiMcanya ho jAtA hai phira jar3a vastuoM meM usako moha nahIM hotaa| 264. To have senselessness in insentient objects is 'parigraha' or to have superfluous holdings, which are a burden on the being, this very, is the cause of pain. 264. acetana padArthoM meM mUrchA honA parikAha hai jo jIva para bhAra hai bojha hai yahI duHkha kA kAraNa hai| 265. Ripeness of delusion is senselessness with which the animate being - happens to be hallucinatory in the world: yet again knowledge of own conscious form does not remain present. The expanse of this ignorance is being becoming to be the cause of consecutive travel in the world, therefore to every being who is inquirer of happiness he should have always been awakened unto himself. He should not have to be unconscious in external objects. Awakening itself is pleasure, senselessness truly is pain. 265. moha kI pariNati mUrchA hai, jisase prANI bAhya jagata meM amita ho jAtA hai phira apane caitanya svarUpa kA bodha nahIM rhtaa| ajJAnatA kA yaha vistAra, saMsAra meM paribhramaNa kA kAraNa bana rahA hai isaliye pratyeka jIvako, jo sukha kA anveSaka hai use hamezA apane meM jAgarUka rahanA caahiye| bAhya padArthoM meM mUrchita nahIM honA caahiye| jAgaraNa hI sukha hai, mUrchA hI duHkha hai| 266. Under the inclination to collect, be involved in physical objects, the grace of love affection etc., are being going on to be destroyed. Greed and infatuation are such foes of the soul that do not allow any quality to be remained in the soul, these faults destroy entirely all the qualities. 266. bhautika padArthoM ke saMgraha kI pravRtti meM ulajha jAne se prema, sneha Adi sadguNa naSTa hote cale jAte haiN| lobha aura moha AtmA ke aise zatru haiM jo AtmA meM koI bhI guNoM ko zeSa nahIM bacane dete, yaha vikAra sabhI guNoM ko naSTa kara dete haiN| 267. Under the longing to obtain insentient objects the man gets involved in the mutual competition owing to which psychic deformations of pride, jealousy etc., happen to be produced and increased by dint of it, life of own- self has had to be disquiet. Therefore sentiment of negation of amassing superfluous wealth or holdings should have always to be kept with. 267. jaDa vastuoM ko prApta karane kI cAha meM AdamI paraspara pratispardhA meM ulajha jAtA hai jisase ahaMkAra, IrSyA Adi aneka mAnasika vikAroM kI utpatti aura vRddhi hotI hai| isase svayaM kA hI jIvana azAMta ho jAtA hai| isaliye aparigraha kI nirantara bhAvanA rakhanA caahiye| 1881 Chintan Vaibhava ciMtana vaibhava 1891

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268. mUrchA bhava sAgara meM DubAtI hai aura aMtarjAgaraNa jIvana ko maMgalamaya banA detA hai| mUrchA tor3ane ke liye hameM zuddhAtma svarUpa kA Azraya lenA hogA aura nirantara bhedajJAna tattva nirNaya kA abhyAsa karanA hogaa| 261. saMsAra meM jIva akelA janma letA hai aura akelA hI AgAmI yoni ko prApta karatA hai| 270. jIva svakRta karmoM ke phala ko bhogatA hai| dharma aura karma meM koI kisI kA sAthI nahIM hotA yaha aTala satya hai| hama jinake moha meM pApa karma kara rahe haiM, ve saMyogI jIva kahIM sAtha nahIM deMge, phira kisase moha karanA? 268. Senselessness sinks one in the world and the inner awakening makes the life to be fully auspicious. To break loss of consciousness, we shall have to take shelter of original own from and shall have to exercise discriminative knowledge between self and nonself and decision of element continuously. 269. The being takes birth alone in the world and alone only transits out to obtain next birth. 270. The being reaps fruits of karmas' done by him. There is no other companion happens to be in religion and 'karma' that is eternal truth. In fascination of whom so ever we are doing sinful act, they the connected being will nowhere would give company, then with whom infatuation be got done? 271. Owing to have supremacy of religion in indian culture, celibacy claims supreme-place, infinite storage of strength exists in man's internal celibacy. This is important in itself. 272. Every man is rich in extensive treasure of energy yet being unaware of it, is sorrowful. If downfall of energy takes place then destruction of man is fixed. 273. With destruction of energy, the man is lost of patience, happens to be unsteady and supercilious. His forbearance happens to be destroyed. This very reason is to be got lost within anger for trifling negligible matters. 274. Destruction of energy drives man towards deformations, owing to which not only physical strength altogether happens to be ruined even intellectual strength and power of thinking happens to be got weak, therefore to observe celibacy is imperative. 275. Through observance of celibacy several obtainments take place.'Brahma tej' or God's - glory happens to be obtained by - only celibacy. 271. bhAratIya saMskRti meM dharma kI pradhAnatA hone se brahmacarya kA zreSTha sthAna hai,manuSya ke aMtara meM ananta zaktiyoM kA bhaNDAra nihita hai, brahmacarya unameM se eka hai jo apane ApameM mahatvapUrNa hai| 272. pratyeka manuSya UrjA ke vyApaka koza kA dhanI hai kintu usase paricita na hone ke kAraNa hara manuSya duHkhI hai| yadi UrjA kA adha:patana hotA hai to manuSya kA patana avazyaMbhAvI hai| 273. UrjA ke kSaya se manuSya dhairya kho baiThatA hai, adhairyavAna aura ciDaciDA ho jAtA hai| usakI sahanazIlatA naSTa ho jAtI hai yahI kAraNa hai ki choTe-choTe prasaMgoM meM krodhita ho uThatA hai| 274. UrjA kA kSaya manuSya ko avrata kI ora le jAtA hai| jisase zArIrika zakti to naSTa hotI hI hai, bauddhika bala aura ciMtana zakti bhI kamajora ho jAtI hai isaliye brahmacarya kA pAlana karanA anivArya hai| 275. brahmacarya kA pAlana karane se aneka upalabdhiyAM hotI haiN| brahmateja, brahmacarya se hI prApta hotA hai| 1901 Chintan Vaibhawa ciMtana vaibhava 1911

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276. brahmacarya aisA parama dharma hai jisake dhAraNa karane se hameM zArIrika, bauddhika aura Atmika bala prApta hotA hai| sahanazIlatA, dhairya, pavitratA, sajjanatA, kIrti Adi anekoM guNadharma brahmacarya se pragaTa hote haiN| 276. Celibacy is religion of such supreme kind with whose holding achievement of physical, mental and psychic strength happens to be. Forbearance, patience, purity, gentility, fame etc., several qualities of virtuous nature happen to be got expressed through celibacy. 277. To have restrained upon all five senses of knowledge, and to have restrained upon five organs of action and to have control over all senses and to do merriment in own God form is really celibacy. 277. pA~ca jJAnendriya aura pAMca karmendriyoM para saMyama honA, sabhI indriyoM kA vaza meM honA aura apane brahma svarUpa meM ramaNa karanA hI vastutaH brahmacarya hai| 278. brahmacarya se yogIjana mRtyu para bhI vijaya prApta kara lete haiN| 278. Through celibacy the ascetic people claim victory even on death. 279. Through celibacy intellect of students happens to be sharp, working capacity of young men happens to be increased along with life happens to be remained sacred. 271. brahmacarya se vidyArthiyoM kI buddhi tIvra hotI hai. yuvakoM kI kAryakSamatA meM vRddhi hotI hai tathA jIvana pavitra rahatA hai| 280. At one side the chastity celibacy is an apparent means of self's good at the same time on the other end it accords with well managed working capacity and endurance to the society. 280. brahmacarya eka ora AtmA ke kalyANa kA pratyakSa upAya hai to dasarI ora samAja ko vyavasthita kArya kSamatA evaM dhairya pradAna karatA hai| 281. indriya viSayoM kI lipsA, vAsanAoM kA vega, viSayoM kA ciMtana, khAna-pAna kI azuddhatA aura asaMyama rUpa AcaraNa karane se brahmacarya kA nAza hotA hai| 281. Having done conduct of incontinence of keenness in worldly desires, rapidity of passions, thinking of material pleasures, impurity of eating drinking, etc., the-celibacy happens to be destroyed. 282. The meal taken of royal and toxic nature gets finished with peace and purity of mind and makes it impertinent or unrestrained. 282. rAjasI aura tAmasI AhAramana kI zAMti aura sAtvikatA ko samApta kara mana ko ucchRkhala banA detA hai| 283. To have to do self-development, we shall have to do modification ofenergy, then only we could have done our benefit. By adopting virtuous qualities, road to self good has had to be constructed. 283. svayaM ke jIvana meM Atma vikAsa karane ke liye hameM UrjA kA rUpAMtaraNa karanA hogA, tabhI hama apanA Atma hita kara skeNge| sadaguNoM ko apanAne se hI kalyANa kA mArga banatA hai| 1921 Chintan Vaibhawa ciMtana vaibhava 1931

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284. saMsAra meM dharma aneka nahIM hote, dharma ekahI hotA hai aura vaha hai adhyAtma, ahiMsA, dayA, kSamA / yahI mAnava mAtra kA dharma hai| kahA bhI haikaruNA kSamA ahiMsA dAna, mAnavatA kI yaha phicaan| 287. adhyAtma dharma vaha zakti hai jo samasta dariyoM ko dUra karake manuSya ko manuSya se jor3a sakatI hai| 286. zrI guru tAraNa svAmI ne adhyAtma dharma kI mahimA ko pratipAdita kiyA aura kahA ki adhyAtma dharma vaTa vRkSa kI taraha vizAla hai jisakI chatracchAyA meM mAnava mAtra Atma zAMti kA anubhava kara sakatA hai| 287. vastu kA svabhAva dharma hai, apane caitanya lakSaNamayIsvarUpakI pahicAna karanA dharma hai| 284. There does not exist several religions in the world, religion happens to be only one and that is spiritual, non-violence, compassion, and forgiveness. This very is the religion solely of human being. This also has been said as under: - "Karuna kshama, Ahinsa Dan, Manawta ki yeh pahichan." 'Compassion, forgiveness, non violence charity: this is the identity of humanity. In having had to own virtuous qualities, the path of self-wefare verily gets constructed. 285. Spiritual religion is that strength which having had to dispel entire separations could have conjoined man with man. 286. Shri guru Taaran Swami ascertained spiritual religion. The spiritual religion is like a huge Banyan tree under whose shade of protection mere human being could have experienced peace. 287. Nature of substance is religion, to identify ownself a fully characteristic form of consciousness, is religion. 288. No personal right of any caste, sect of religious society happens to be upon religion, religion is a personal glory of merely the living being, therefore in performance of religion there is no difference ofpoor-rich, inferior - superior, of jain non - jain etc. 289. Whosoever human being likes to make his life successful he should have to identify the truth of accomplishment of religion, this very is the means to be supreme happy. 290. In whose life tendency of virtuous form of activity exists and in whose internal aim of own welfare exists that very can obtain self sight and sight of the God. 291. Meaning of true Knowledge is discrimination between existent and non-existent by which word knowledge this strength of wisdom might not come out that knowledge is not conducive to one's well being That knowledge proves useless in experience of life that remains confined in mind only and has had not to be entered in heart. 288. dharma para kisI jAti, paMtha yA sampradAya kA koI vaiyaktika adhikAra nahIM hotA, dharma prANI mAtra kA nijI vaibhava hai isaliye dharma sAdhanA meM garIba-amIra, choTe-bar3e yA jaina-ajaina Adi jAtiyoM kA bhI koI bhedabhAva nahIM hai| 281. jo bhI mAnava apanA manuSya jIvana saphala banAnA cAhatA hai use dharma sAdhanA ke satya ko pahicAnanA cAhiye yahI parama sukhI hone kA upAya hai| 210. jisake jIvana meM satkarma rUpa pravRtti hai aura jisake aMtara meM apane kalyANa kA lakSya hai vahI Atma darzana aura prabhudarzana ko prApta kara sakatA hai| 211. sacce jJAna kA artha hai - sat asat kA viveka, jisa akSara jJAna se yaha viveka zakti na Aye vaha jJAna kalyANakArI nahIM hai| jo jJAna kevala dimAga meM hI raha jAtA hai hRdaya meM praveza nahIM kara pAtA, vaha jIvana ke anubhava meM vyartha siddha hotA hai| 1941 Chintan Vaibhawa ciMtana vaibhava 1951

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292. Knowledge worship and conduct are not different ways to obtainment of the supreme spirit, these three in unity with each other is one path. 293. Who have acquired abundant erudition by dint of which their sight has become misty and faith gone sluggish they should awaken real faith with virtuous discrimination. This very is the path to be got saved or relieved from the world. 294 Through which right knowledge of substance element might be gained that is called faith by the virtuous men. The revered persons get relinquished with sin in the same manner the snake does abandoning its skin. 295 Cleanliness and purity of mind is obtained through the knowledge merely. In form of human being identical to a jewel, knowledge itself is quintessential element. In this vast universe there is no other pure means equal to knowledge to get through. 296. Having had to destroy deformities of the mind, the knowledge causes that to be pure. Other precious jewel objects though they are, but insentient, but knowledge called the element fully inclined to consciousness is supreme and great precious jewel. 297. The physical skin eyes though may see only physical objects existing in the present but a third eye, a form of knowledge of man is quite so existing that could have known events of all three times. 298. That always gets delighted the mind; which is best of all element, such embrosial juice of knowledge should have ever be drunk because by dint of knowledge itself, freedom from all kind of circumstances is availed of. 299. Self knowledge itself is said to be supreme knowledge as compared to entire knowledge of 'Shashtras'. In having done annihilation of physical and spiritual, all kinds of darkness, there is none other so equal to illuminating like strength of knowledge. 196) Chintan Vaibhawa 212. jJAna, upAsanA aura AcaraNa paramAtmA kI prApti ke tIna vibhinna mArga nahIM hai, vaha tInoM milakara eka mArga hai| 213. jinhoMne bahuta vidvattA upArjita kara lI hai, jisase unakI dRSTi dhuMdhalI aura zraddhA maMda ho gaI hai, unheM sadvivekapUrvaka saccI zraddhA jagAnA cAhiye yahI ubarane kA mArga hai| 214. jisase vastu tattva kA sahI jJAna ho sake, usako hI satpuruSoM ne zraddhA kahA hai| zraddhAzIla puruSa pApa kA isa prakAra tyAga kara dete haiM jaise ki sarpa jIrNa-zIrNa camar3I kA tyAga kara detA hai| 215. buddhi kI nirmalatA aura pavitratA jJAna dvArA hI prApta hotI hai| manuSya rUpa ratna meM jJAna hI sAra tattva hai| vizAla vizva meM jJAna ke samAna pavitra sAdhana koI dUsarA nahIM hai| 216. jJAna mana ke vikAroM ko naSTa karake usako pavitra banAne vAlA hai| anya ratna padArtha to jaDa haiM, kintu jJAna nAmaka cetanA zIla tattva sarvazreSTha aura mahAna ratna hai| 217. carma cakSu to kevala vartamAna meM upasthita bhautika padArthoM ko hI dekha sakate haiM, kintu manuSya kA jJAna rUpa eka tIsarA netra aisA bhI hai jo tInoM kAla kI ghaTanAoM ko jAna sakatA hai| 218. jo sadaiva citta ko AnaMdita karatA hai, jo sarvottama tattva hai, aise jJAnAmRta kA sadA hI pAna karanA cAhiye; kyoMki jJAna se hI sabhI prakAra kI paristhitiyoM se chuTakArA milatA hai| 211. samasta zAstroM ke jJAna kI apekSA se eka AtmajJAna hI utkRSTa jJAna kahA gayA hai| bhautika aura AdhyAtmika sabhI prakAra ke aMdhakAra ko naSTa karane meM jJAna zakti ke samAna dUsarA koI dIpaka nahIM hai| ciMtana vaibhava [97 1

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300. yaha AtmA hI vaitaraNI (svarga kI nadI) hai aura yahI kUTa zAlmalI vRkSa hai| yahI kAmaDhuhA (saba icchAoM ko pUrNa karane vAlI gAya) hai aura yahI naMdana vana hai| 301. jJAna, darzana svarUpa merI AtmA hI zAzvata tatva hai| usase bhinna jitane bhI rAga, dveSa, karma, zarIra Adi bhAva haiM, ve saba saMyogajanya bAhya bhAva haiM, ata: vAstava meM mere apane nahIM haiN| 302. apanI AtmA kA hI damana karo kyoMki AtmA hI durdamya hai| apanI AtmA para vijaya pAne vAlA hI isa loka aura paraloka meM sukhI hotA 300. The Soul itself is the river vaitarani (a river in heaven) and the thorny tree of salmali. The soul is also Kamadhenu (wish fulfilling cow) and the divine garden Nandana. 301. My Soul, endowed with knowledge and vision is alone etemally mine; all others are alien to me and are in the nature of external adjuncts. 302. The Self alone should be restrained because it is most difficult to restrain the self. One who conquers his self becomes happy in this world and will be so in the next. 303. Fight with your own Self. What is the use of Fighting with external Foes? One who conquers one's own self injoys happiness. 304. O man ! you are your own friend, why do you seek the company of other friends ? Control and conquer your own self. By doing so, you will be liberated from all miseries and sorrows. 305. One who is free of deceit attains purity and becomes steadfast in Dharma. Such a person attains the highest emancipation like the lustre of fire sprinkled with ghee. 306. The five senses and four passions (anger, pride, deceit and greed) are difficult to be conquered. But the most difficult is to conquer the self. When the self is conquered, they all automatically get conquered. 307. Just as a tortoise withdraws all its limbs into its own shell, in the same manner a wise men withdraws his senses from all evils by spiritual exertion. 308. The most important thing in life is knowledge: knowledge precedes compassion. This is how all monks achieve self control. What can an ignorant person do? How will he distinguish the meritorious deeds from the evil ones? 303. he prANI / apanI AtmA ke sAtha hI yuddha kr| bAharI zatruoM se yuddha karane se kyA lAbha ? AtmA ko AtmA ke dvArA jItane vAlA vyakti sukha pAtA hai| 304. he puruSa / tU hI merA mitra hai| bAhara kyoM mitra kI khoja karatA hai ? he puruss| apanI AtmA ko hI vaza meM kr| aisA karane se tU sabhI duHkhoM se mukta hogaa| 305. sarala AtmA kI hI zuddhi hotI hai| zuddha hRdaya meM hI dharma TikatA hai| jisa taraha ghI se abhiSikta agni divya prakAza ko prApta hotI hai, usI prakAra zuddha AtmA teja se uddIpta hotI huI parama nirvANa ko prApta hotI hai| 306. pA~ca indriyA~ aura cAra kaSAya (krodha, mAna, mAyA aura lobha) durjeya haiN| inase bhI adhika kaThina apanI AtmA para vijaya pAnA hai| AtmA ko jIta lene para ye saba svata: hI vaza meM ho jAte haiN| 307. jisa prakAra kachuA apane aMgoM ko apane zarIra meM sameTa letA hai, usI prakAra medhAvI puruSa AdhyAtmika bhAvanA dvArA pApa karmoM se apane Apako haTA letA hai| 308. jIvana meM pahalA sthAna jJAna kA hai aura phira dayA kaa| sabhI sAdhuvRMda isI prakAra saMyama meM sthita hote haiN| ajJAnI kyA kara sakatA hai? vaha kyA jAnegA ki usake lie kyA hitakara hai aura kyA ahitakara? ciMtana vaibhava [991 I 98 Chintan Vaibhawa

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309. Knowledge is of no use in the absence of right conduct, conduct is of no use in the absence of right knowledge. When a lome man and a blind man in a forest are caught in a conflagration, both get burnt because the lome cannot walk and the blind cannot see. 310. Knowledge and conduct together lead to success, just as in a forest fire, when a blind and a lome help each other both manage to reach destination. A chariot does not move by one wheel alone. 311. Just as a threaded needle does not get lost even when it falls on the ground, so a person endowed with sacred knowledge does not get lost in the worldly Sojourn. 312. Knowledge of numerous scriptures is of no use to a person who has no character. Can crores of burning lamps give light to a blind person? 313. A person who knows swimming but does not endeavour to swim, when fallen in water ultimately drowns. So also a person who knows the path of religion but does not tread it, how can be cross the worldly Sojourn. 314. The vitiated mind is like a furious elephant, but can be controlled by the goad of knowledge. 315. For living beings, four combinations are rare to obtain : human birth, listening to scriptures, faith in dharma and the energy to practise self-control. 316. Even after having been born as a human being, it is most difficult to get an apportunity to listen to holy scriptureslistening to which makes one practise austerity, forgiveness and non-violence. 317. He who does not endeavour to tread the path of righteousness in this birth, repents at the time of death. 309. cAritra vihIna jJAna vyartha hai aura ajJAnI kI kriyA vyartha hai| jaise- paMguvyakti vana meM lagI huI Aga ko dekhate hue bhI bhAgane meM asamartha hone se aura aMdhAvyakti daur3ate hue bhI dekhane meM asamartha hone se jala maratA hai| 310. jJAna aura kriyA ke saMyoga se hI phala kI prApti hotI hai.jaise-vana meM paMgu aura aMdhA donoM paraspara sahayoga se, Aga lagane para bhI baca nikalate haiM, kevala eka pahiye se ratha nahIM cltaa| 311. jaise dhAgA piroI haI suI gira jAne para bhI gama nahIM hotA, vaise hI zAstra jJAna yukta vyakti saMsAra meM rahane para bhI naSTa nahIM hotaa| 312. zAstroM kA atyadhika adhyayana bhI cAritrahIna vyakti ke lie kisa kAma kA ? kyA karor3oM dIpaka jalA dene para aMdhe ko koI prakAza mila sakatA hai? 313. tairanA jAnate hue bhI yadi koI vyakti jala pravAha meM girane para hAtha pA~va na hilAe, to vaha pravAha meM DUba jAtA hai| dharma ko jAnate hue bhI yadi vaha usakA AcaraNa na kare to saMsAra sAgara ko kaise pAra kara sakatA hai? 314. ucchRkhala mana eka unmatta hAthI kI bhAMti hai lekina ise jJAna rUpI aMkuza se vaza meM kiyA jA sakatA hai| 315. jIva mAtra ke liye cAra uttama saMyoga milanA atyaMta durlabha haiM 1.manuSya janma 2.dharma kA zravaNa 3. dharma meM zraddhA 4.dharma ke pAlana meM praakrm| 316. manuSya janma prApta hone para bhI usa dharma kA zravaNa ati darlabha hai, jise sunakara manuSya tapa, kSamA aura ahiMsA ko svIkAra karatA hai| 317. jo isa janma meM paraloka kI hita sAdhanA nahIM karatA, use mRtyu ke samaya pachatAnA par3atA hai| ciMtana vaibhava [101] [1001 Chintan Vaibhawa

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318. That which is most difficult to acquire and which is transient like the flash of lighting, if such human birth is wasted carelessly by a man, he is an unworthy person and not a noble man. 319. Those who are short-tempered, ignorant, egoistic, harsh, hypoeritical and deceitful drift in the worldly - current as a piece of log in the flow of water. 320. Even if a person walks about unclad and mortifies his flesh by observing austerities and fasts for months together, if filled with deceit, he will be born an endless number of times. 321. The more you get, the more you want: greed increases with every gain. A work which could have been done with two grams of gold, is then not done even with millions of grams of gold. 322. If there were numberless mountains of gold and silver as big as mount kailasa, they would not satisfy an abaricious man; for avarice is boundless like the sky. 323. Just as a crane is produced from an egg and an egg from a crane, in the same way delusion springs from disire and desire gives birth to delusion. 324. One whose mind is always inflicted by greed, who is never content, who always remains mentally anguished, who has unsatiated desires, can he ever obtain happiness? 325. A revengeful person creates enmity and then takes delight in being revengeful. This chain continues and brings in its wake endless misery. 326. Anger, prejudice, ungratefulness and wrong faith - these are the four blemishes that destroy all the virtues present in a person. 318. jo bar3I kaThinAI se milatA hai, jo bijalI kI camaka kI taraha asthira hai, aise manuSya janma ko pAkara bhI jo dharma ke AcaraNa meM pramAda karatA hai, vaha kApuruSa hI hai, satpuruSa nhiiN| 319. jo manuSya krodhI, avivekI, abhimAnI, kaTrabhASI, kapaTI tathA dhUrta haiM, ve avinIta vyakti nadI ke pravAha meM bahate hue kATha kI taraha saMsAra ke pravAha meM bahate rahate haiN| 320. bhale hI koI nagna rahe aura ghora tapa dvArA deha ko kRza kare, bhale hI koI mAsa-mAsa ke aMtara se bhojana kare, kintu yadi vaha mAyAvI hai, to use ananta bAra garbha dhAraNa karanA pdd'egaa| vaha janma aura maraNa ke cakra meM ghUmatA hI rhegaa| 321. jaise-jaise lAbha hotA hai, vaise-vaise lobha hotA hai| lAbha se lobha bar3hatA jAtA hai| do mAzA sone se pUrNa hone vAlA kArya karor3oM svarNa-mudrAoM se bhI pUrA nahIM huaa| 322. kadAcit sone aura cAMdI ke kailAza ke samAna asaMkhya parvata prApta ho jAyeM, to bhI lobhI puruSa ko unase tRpti nahIM hotI, kyoMki icchAe~ AkAza ke samAna anaMta haiN| 323. jaise balAkA (bagulI) aMDe se utpanna hotI hai aura aMDA balAkA se utpanna hotA hai, usI prakAra tRSNA moha se utpanna hotI hai aura moha tRSNA se utpanna hotA hai| 324. jisavyakti kA citta hamezA lobha se laMpaTa rahatA hai| jise kabhI saMtoSa nahIM hai, jo sadA hAya-hAya karatA rahatA hai, jo AzA se grasta hai, use __ kyA kabhI sukha prApta ho sakatA hai? 325. bairI puruSa baira karatA hai aura bAda meM dUsaroM se baira bar3hAkara AnaMdita hotA hai| parantu isa prakAra kI tamAma pApamaya pravRttiyA~ aMta meM dukha:kAraka hotI haiN| 326. krodha, durAgraha, akRtajJatA aura mithyAtva- ina cAra durguNoM ke kAraNa manuSya meM vidyamAna samasta guNa naSTa ho jAte haiN| ciMtana vaibhava [103] [ 102] Chintan Vaibhawa

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330. 327. An aspirant should keep his mind, Fire senseorgans, hands and feet under his control and save himself from falling prey to evil thoughts and the use of evil language. 328. Attachment and aversion are the seeds (root causes) of Karma. Karma originates from delusion. Karma is the root cause of birth and death and these (birth and death) are said to be the source of misery. 329. Anger spoils good relations, pride destroys modesty, deceit destroys amity (Friendship) and greed destroys everything. One should not be complacent with a small debt, a slight wound, a spark of fire and an insignificant passion, because what is insignificant now may soon become uncontrollable. 331. Conquer anger by forgiveness, pride by humility, deceit by straightforwardness and greed by contentment. 332. Just as a monkey cannot sit still even for a single moment, so also the mind cannot remain free from evil thoughts even for a single moment. 333. When the mind becomes stable like the water of a clear pond, then the reflection of the soul can be seen in it. 334. Whenever a soul experiences this or that mental state at that very time it gets bound by a corresponding auspicious or inauspicious karma respectively. 335. The frenzied elephant is controlled and held captive by the chains, so also the unstable mind is controlled and held captive by the chains of knowledge. 336. Just as a hawk pounces upon the partridge and makes it bereft of life, so also when the life span of a person comes to an end, death snatches him from life. Young and old, even ___ the child in the womb, are not spared by death. 337. Time is fleeting and nights are tacking by. The worldly pleasures are not permanant. Just as the birds abandon the tree when is becomes barren, so also pleasures desert a person who becomes in competent. [1041 Chintam Vaibhava 327. vivekI puruSa apane hAtha, pA~va, mana aura pA~coM indriyoM ko vaza meM rkhe| pApa pUrNa pariNAma evaM bhASA-doSoM se apane ko bcaave| 328. rAga aura dveSa karma ke bIja (mUla kAraNa) haiN| karma moha se utpanna hotA __ hai| karma janma maraNa kA mUla hai| janma maraNa ko duHkha kA mUla kahA gayA hai| 321. krodha prIti ko naSTa karatA hai, mAna vinaya ko naSTa karatA hai, mAyA (kapaTa) maitrI ko naSTa karatI hai aura lobha saba kucha naSTa kara detA hai| 330. RNa ko thor3A, ghAva ko choTA, Aga ko tanika aura kaSAya ko alpa mAnakara vizvasta hokara nahIM baiTha jAnA cAhiye kyoMki yaha thoDe bhI bar3hakara bahuta ho jAte haiN| 331. krodhako upazama (zAnti) se,mAna ko mRr3hatAse, mAyA ko saralatAse valobha ko saMtoSa se jiiteN| 332. jaise baMdara kSaNabhara bhI zAnta hokara nahIM baiTha sakatA, vaise hI mana bhI viSaya vAsanA mUlaka saMkalpa-vikalpa se haTakara kSaNabhara ke liye bhI zAMta nahIM hotaa| 333. manarUpIjala jaba nirmala evaM sthira ho jAtA hai taba usameM AtmA kA divyarUpa jhalakane lagatA hai| 334. jisa-jisa samaya jIva jaise-jaise bhAva karatA hai, vaha usa samaya vaise hI zubha-azubha karmoM kA baMdha karatA hai| 335. jaise unmatta hAthI varatrA (sAMkala) se vaza meM kara liyA jAtA hai, vaise hI manarUpI hAthI jJAnarUpI varatrA se vaza meM kara liyA jAtA hai| 336. eka hI jhapATe meM bAja jaise baTera ko mAra DAlatA hai, vaise hI Ayu ke kSINa hone para mRtyu jIvana ko hara letI hai| 337. kAla bItatA jA rahA hai, rAtriyA~ bhAgI jA rahI haiN| manuSyoM ke kAmabhoga bhI nitya nahIM haiN| jaise kSINa phala vAle vRkSa ko pakSI chor3a dete haiM, vaise hI azakta manuSya ko kAma bhoga chor3a dete haiN| ciMtana vaibhava [1051

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338. samasta indriyAM, rUpa, Arogya, yauvana, bala, teja, saubhAgya aura lAvaNya -yaha saba zAzvata nahIM hai kintu indradhanuSa ke samAna asthira 338. All the senses, beauty, health, youth, vigour, magnificence, fortune and elegance - these are not eternal but ephemeral like a rainbow. 339. When in distress, a person has to experience his miseries all alone. After death he goes to the next life all alone. Hence the wise do not consider anyone worth taking shelter under. 340. At the cessation of life, death grabs one's life, as the lion at one scoop takes away a deer. Mother or father or relatives - none can come to one's rescue at this hour. 341. One should reflect thus - "One day I have to abandon all the wealth and property, land and estates, gold and ornaments, wife and children, relatives and friends and even my own body. 342. Even if this whole world full of wealth is given to a man. He will not be contented with that. It is exteremely difficault to satisfy the desires of an avaricions man. 343. A person who has fallen prey to sensual injoyment and vices is like a traveller who is unable to control his roguish horse and fails to reach his desired destination. 344. O man! Achieve wisdom and why don't you attain it? It is rare to acquire right knowledge after death. The nights that once pass away do not return. Similarly, it is not easy to obtain human birth again and again. 345. Religion is supremely auspicious, its constituents are non violence, self-control and austerity. Even the celestials revere him whose mind is always absorbed in Dharma. 346. For living beings, who are floating on the currents of old age and death, Dharma is the one and only island, the bed rock, the refuge and the most excellent shelter. 331. du:kha A par3ane para manuSya akelA hI use bhogatA hai| mRtyu Ane para jIva akele hI parabhava meM jAtA hai, isaliye jJAnI puruSa kisI ko zaraNarUpa nahIM maante| 340. nizcaya hI aMtakAla meM mRtyu manuSya ko vaise hI pakar3akara le jAtI hai, jaise siMhamRga ko le jAtA hai| aMta meM mAtA-pitAyA bhAI baMdhukoI use bacA nahIM skte| 341. manuSya ko yaha samajhanA cAhiye ki dhana evaM sampatti, jamIna evaM jAyadAda, saMtAna, bAMdhava tathA isa deha ko bhI chor3akara mujhe eka dina avazya jAnA pdd'egaa| 342. yadi dhana-dhAnya se paripUrNa yaha sArA loka bhI kisI eka vyakti ko mila jAe to bhI vaha usase saMtuSTa nahIM hogaa| lobhI vyakti kI AkAMkSAoM kA pUrNa honA atyaMta kaThina hai| 343. vaha vyakti jo bhoga-vAsanAoMva vyasanoM meM Asakta ho jAtA hai, usa yAtrI kI bhAMti hai jo apane dhRSTa ghor3e para niyaMtraNa nahIM kara pAne ke kAraNa apanI maMjila para pahuMca nahIM paataa| 344. he mnussyo| bodha prApta kro| tuma kyoM bodha prApta nahIM karate ? mRtyu ke bAda saMbodhi prApta honA nizcaya hI durlabha hai| bItI huI rAteM vApisa nahIM lauTatI aura na hI manuSya bhava bAra-bAra sulabha hotA hai| 345. dharma utkRSTa maMgala hai| ahiMsA, saMyama aura tapa usake mukhya aMga haiN| jisakA mana sadA dharma meM ramatA rahatA hai, use devatA bhI namaskAra karate 346. jarA aura mRtyurupI jala ke pravAha meM vega se bahate hue prANiyoM ke lie dharma hIDIpa, pratiSThAna, gati aura uttama zaraNa haiN| ciMtana vaibhava [107] [ 106 Chintan Vaibhawa

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347. One should practise religion properly before old age creeps up, before he falls a prey to various diseases and before his senses become feeble. 348. The nights that pass will never return. They bear no fruit for him who does not abide by Dharma. 349. The nights that pass will never return. They bear fruit only for him who abides by Dharma. 350. Easily obtainable are the enchanting pleasures of the world and the affluence of the gods, easy also it is to get good sons and friend but difficult it is to beget Dharma. 351. The real ornaments that enhance the beauty of a woman are chastity and modesty; the others are mere appendages. 352. Noble is that householder who earns his livelihood by fair means. 353. One should always be prepared to give shelter to the shelterless and help to the helpless. 354. Forgiveness, contentment, simplicity and modesty these form the four gateways of Dharma. 355. Populous town, village or forest has no relevance to the practise of Dharma as it is the self in which Dharma abides. 356. Not to kill any living being is the quintessence of all wisdom. Certainly, one has to understand that non violence and equality constitute eternal Dharma. 357. A person who speaks the truth becomes trustworthy like a mother, venerable like a preceptor, and dear to everyone like a kinsman. 358. In this world, falsehood is condemned by all saints. A person who utters a lie is trusted by none. Hence one should give up falsehood. 359. Noble persons patiently bear the harsh, wounding and humiliating utterences of the wicked. 347. jaba taka buDhApA nahIM satAtA, jaba taka vyAdhiyA~ nahIM bar3hatIM aura jaba taka indriyA~ azakta nahIM hotIM, taba taka dharma kA acchI taraha se AcaraNa kara lenA caahie| 348. jo-jo rAtriyoM bIta jAtI haiM. ve lauTakara nahIM aatiiN| adharma karane vAle kIrAtriyA~ niSphala jAtI haiN| 341. jo-jo rAtriyA~ bIta jAtI haiM, ve lauTakara nahIM aatiiN| dharma karane vAle kI rAtriyA~ saphala jAtI haiN| 350. vizva ke vimala bhoga prApta ho sakate haiM, devatAoM kI saMpatti prApta ho sakatI hai, acche putra va mitra bhI mila sakate haiM, kintu eka dharma kA prApta honA durlabha hai| 351. nArI kA bhUSaNa zIla aura lajjA hai| bAhya AbhUSaNa usakI zobhA nahIM bddh'aate| 352. vaha gRhastha dhanya hai jo nyAyapUrvaka apanI AjIvikA kA nirvAha karatA hai| 353. jo anAzrita evaM asahAya hai, unako Azraya tathA sahayoga dene meM sadA tatpara rahanA caahie| 354. kSamA, saMtoSa, saralatA aura namatA-ye cAra dharma ke dvAra haiN| 355. dharma gA~va meM bhI ho sakatA hai aura vana meM bhI kyoMki vastuta: dharma kA saMbaMdha na gAMva se hai aura na vana se hI, vaha to aMtarAtmA se hai| 356. jJAnI ke jJAna kA sAra yahI hai ki vaha kisI bhI prANI kI hiMsA nahIM kre| ahiMsA aura samatA- yahI zAzvata dharma hai, ise smjheN| 357. satyavAdI vyakti mAtA kI taraha vizvasanIya, guru kI taraha pUjya aura svajana kI bhAMti sabako priya hotA hai| 358. isa loka meM asatya vacana sabhI satpuruSoM dvArA niMdita hai| sabhI prANiyoM ke lie vaha avizvasanIya hai| isalie asatya kA tyAga kreN| 351. sajjana puruSa durjanoM ke niSThura apamAnajanaka evaM kaThora vacana bhI samabhAvapUrvaka sahana karate haiN| ciMtana vaibhava [1091 [108] Chintan Vaibhwa

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360. No task daunts the courageous. 361. He who is modest gains knowledge and he who is arragant fails to gain it. Only he who knows these two axioms can be educated and enlightened. The irresolute and fleeting mind which is difficult to be controlled becomes steadfast and tranquil by meditation. 363. An indolent person can never be happy, a lethargic can never acquire knowledge, a person with attachment can never acquire renunciation and one who has a violent attitude cannot be compassionate. 364. It is not possible to get inlightenment again and again. 365. Do not procrastinate. What you have to do tomorrow, do it today it self, for lurking death may lay its cruel hands on you at any moment. 366. Simplicity, humility, compassion and serenity-these are the four virtues that enable the soul to acquire human existence. 367. The present moment is important, strive to make it fruitful. 368. Just as the lotus remains unaffacted from the autumnal water, you too should give up all attachments. Oh Atman ! be not careless even for a while. 369. Knowledge is that which helps to understand reality, controls the mind and which enlightens the soul. 370. Soul itself is supreme self; which is being resplendent in its own stoic experience, which a supreme form of knowledge, eternal spirit, existence of eternal conscious form, fully ever lasting bliss is the God, with whose faith, knowledge, conduct, condition of liberated soul (karya parmatma dasha) happens to be expressed, to such everlasting through all three times, immovable form, supreme spirit, I salute, repeatedly. [1101 Chintan Vaibhwa 360. vaha kauna sA kaThina kArya hai jise dhairyazIla vyakti sampanna nahIM kara sakatA? 361. avinIta ko vipatti prApta hotI hai aura suvinIta ko sampatti-ye do bAteM jisane jAna lI haiM, vahI zikSA prApta kara sakatA hai| 362. jo bAMdhane para bhI eka sthAna para sthira nahIM rahatA, rokane para bhI cAroM aura ghUmatA hI rahatA hai, vaha caMcala citta dhyAna ke dvArA hI zAMta hotA hai| 363. AlasI sukhI nahIM ho sakatA, nidrAlu vidyAdhyAyI nahIM ho sakatA, mamatva rakhane vAlA vairAgyavAna nahIM ho sakatA aura hiMsaka dayAlu nahIM ho sktaa| 364. sabodha prApta karane kA avasara bAra-bAra milanA sulabha nhiiN| 365. vilamba mata kro| jo kArya kala karoge, vaha Aja hI kara lo; kyoMki nirdayI mRtyu kisI bhI kSaNa Akara daboca legii| 366. saralatA, vinamatA, dayAlutA, amatsaratA- ye cAra taraha ke vyavahAra mAnavIya guNa haiM, jinase manuSya bhava prApta hotA hai| 367. jo kSaNa vartamAna meM upasthita hai, vahI mahatvapUrNa hai, yaha jAnakara use saphala banAnA caahie| 368. jaise kamala zarada Rtu ke nirmala jala se bhI nirlipta rahatA hai vaise hI tU apanI sArI AsaktiyoM ko chodd| he Atman / kSaNabhara ke lie bhI pramAda mata kr| 361. jJAna use kahate haiM jisase tatva kA bodha hotA hai, citta kA nirodha hotA hai tathA jisase AtmA prakAzita hotI hai| 370. AtmA hI paramAtmA hai, jo apane nirvikalpa svasaMvedana meM prakAzamAna ho rahA hai, jo parama jJAna svarUpa anAdyanidhana saDhAkAla caitanya svarUpa rahane vAlA cidAnandamayI bhagavAna hai, jisake zraddhAna, jJAna, AcaraNa sekAryaparamAtmadazA pragaTahotI hai aise traikAlika dhruvasvarUpa paramAtmA ko bArambAra namaskAra hai| ciMtana vaibhava [1111

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tAraNa paMtha kI sAdhanA bhedajJAna - isa zarIrAdi se bhinna maiM eka akhaNDa avinAzI caitanya tatva bhagavAna AtmA hU~, yaha zarIrAdi maiM nahIM aura yaha mere nhiiN| tatva nirNaya- jisa jIva kA jisa dravya kA jisa samaya jaisA jo kucha honA hai, vaha apanI tatsamaya kI yogyatA anusAra ho rahA hai aura hogA, use koI bhI TAla phera badala sakatA nhiiN| ciMtana vaibhava ke prakAzana meM mUlya kama karane hetu dAnadAtAoM ke nAma zrI mahAvIra prasAda jI zrAvaNI kalakattA 500/zrI devIlAla cunnIlAla jI capalota sUrata 500/zrImatI caMdAbAI dharmaparina seTha zrI kailAzacaMda jI jaina mirjApura 500/zrImatI kiraNavAI dharmapatni zrI vimala kumAra jI siMghaI mirjApura 500/zrImatI umArAnI dharmapatni zrI zrIcaMda jI jaina mirjApura 500/zrImatI rAjakumArI dharmapani sva. seTha ramezacaMda jI jaina mirjApura 501/zrImatI alakA dharmapatni seTha dIpacaMda jI jaina mirjApura 501/zrImatI nIlama dharmaparila zrI azoka kumAra jI gADaravAr3A 500/zrImatI kuMtI devI dharmapatni sva. zrI jJAnacaMda jI jaina mirjApura 501/zrImatI hemalatA dharmapatni zrI araviMda kumAra jI jaina mirjApura 501/zrImatI mAlatI devI dharmaparila zrI maheza kumAra jI jaina mirjApura 501/zrI rAmacaraNa umeza kumAra jI jaina satanA 501/zrImatI ArAdhanA dharmapatni zrI dIpendra kumAra jI satanA 501/zrI AnaMda kumAra AjAda kumAra jI jaina amarapATana 501/zrImatI sitArAbAI jaina amarapATana 301/zrI bhagavAnadAsa RSabhakumAra jI jaina satanA 251/zrImatI sucitrA dharmaparina zrI anilakumAra jI jaina mirjApura 251/zrImatI uSArAnI dharmaparina zrI narezacaMda jI jaina amarapATana 201/zrImatI zIlarAnI jaina bInA 201/zrImatI arcanA samaiyA bInA 200/zrImatI indrANI siMbaI bInA 101/zrImatI pratibhA jagatasAva bInA 101/zrImatI aruNa modI bInA 101/zrImatI rAnI samaiyA bInA 101/zrImatI samatA rAnI sapaiyA bImA 101/zrImatI krAMti jagatasAva bInA 100/zrImatI sumana jagatasAva bInA 100/zrImatI yojanA jagatasAda dInA 100/zrImatI zilpA jagatasAda dInA 100/zrImatI uSA samaiyA bImA 101/zrImatI vinoda jaina bInA 100/zrImatI aparNA dharmapani zrI saMjIva kumAra jaina mirjApura 101/zrI chikoDIlAla munnAlAla jI jaina satanA 101/zrI phUlacaMda puSpendra kumAra jI jaina satanA 101/zrI sunIla kumAra jI jaina amarapATana 101/zrImatI ranamAlA dharmapatti zrI ramezacaMda jI jaina amarapATana 101/zrImatI jyoti dharmapatni zrI saMjaya kumAra jI jaina amarapATana 101/zrIjJAnacaMda jI jaina amarapATana 101/zrImatI prIti dharmapatni zrI vijaya kumAra jI jaina amarapATana 100/zrI subhASacaMda pUranacaMda jI jaina TAlavAle amarapATana 100/[112] Chintan Vaibhawa vastusvarUpa - maiM dhruva tatva zuddhAtmA hUM, yaha eka-eka samaya kI calane vAlI paryAya aura jagata kA trikAlavI pariNamana kramabaddha nizcita aTala hai, isase merA koI saMbaMdha nahIM hai| dravya dRSTi - dravya ko satsvarUpa se dekhnaa| jo sAdhaka isa sAdhanA patha para calatA hai vaha tAraNa paMthI arthAt mokSamArgI hai| ciMtana vaibhava / ]