Gyansara

Author(s): Yashovijay Upadhyay, Girishkumar P Shah Pandit
Publisher: Jain Sahitya Vikas Mandal
Catalog link: https://jainqq.org/explore/001518/1

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JÑANASĀRA
by MAHOPADHYAYA SRI YASOVIJAYAJI
SARASWATI: BIKANER
Translated into English with Introduction & Notes
by

Prof. Amritlal S. Gopani
M.A., Ph.D.
Edited with Transliteration Śloka-suci and Indexes
by
Pt. Girishkumar Parmanand Shah D.M.E., D.E.E., M.A., Sahitya-Ratna etc.
Published by:
JAINA SAHITYA VIKASA MANDALA BOMBAY Private & Personal Use Only)
For

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ABOUT THE AUTHOR A spiritually awakened genius, Shri Upadhyayaji Yashovijayaji, would more aptly be termed a human phenomenon that occurred three-hundred years before, to apply a healing touch to the troubled Svetamber Jain Sect of Western India. In a life-time of prodigious creative activity, volume after volume of literary value, discovered so far, forms a vast collection composed in Sanskrit, Prakrit, Hindi and Gujarati, covering a whole gamut of subjects and topics from Agamas, second to none in quality and the depth of knowledge, despite many constraints of the austere life of a Jain Muni. He joined the hallowed rank of Acharyas as one of the torch-bearers, whose prime mission was to dispel darkness of ignorance and light the lamps of knowledge.
Probably witnessing the plight of the society, riven by the sectarian differences of the orthodoxy, fall in the moral standards that strengthened the stronghold of pseudo-monks Yatis, who thrived on the ignorance of the masses and preachings of false dogmas and attacks by vehement critics, hailing from other persuasions and philosophical systems, a deep compassion aroused the contemplative recluse transforming him into a human dynamo.
He found ignorance as the root cause of moral degradation. In order to remove this, he composed simple literary treatises that a common man could understand. He wrote extensively on philosophy, logic and grammar, perceiving them as vital areas requiring fresh approach to bring them up in conformity with changing literary trends. Inspired to preserve the precious heritage, he wrote on yoga and adhyatma. These writings are acclaimed as classic on the subjects.
He boldly stood up against untruth and injustice notwihtstanding harrassments from those against whom his powerful voice was raised.
This Publication embodying the wisdom of a luminary whose accomplishments are a legend is presented as an humble tribute to him.

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JÑANASĀRA
By
MAHOPADHYAYA SRI
MAHOPADHYAYA ŚRI YAŚOVIJAYAJI
आ. श्री कैलाममागर सूरि ज्ञान म श्री महावीर की आराधना केन्द्र, कावा. 21. F
Translated into English with Introduction and Notes
PROF. AMRITLAL S. GOPANI
M.A., Ph.D.
Edited with Transliteration śloka-sūcī and Indexes
by PT. GIRISHKUMAR PARMANAND SHAH
D.M.E., D.E.E., M.A., Sahitya-Ratna etc.
HA
Published by SAINA SĀHITYA VIKASA MANDALA
BOMBAY-400 056 (INDIA)

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Publisher: Chandrakant Amritlal Doshi, Mg. Trustee JAINA SAHITYA VIKĀSA MANDALA 96 B, Swami Vivekanand Marg, Irla, Vile-Parle (West), Bombay-400 056 (India).
Printer: Nitin Badani, Nitin Traders, 313/315, Narshi Natha Street, Bombay-400 009.
First Edition, 1986 750 copies All rights reserved
Price: Rs. 50/

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इयं व्यायाम-स्पायवि श्रीसाचार्य पुज्य श्रीमद
रोमणि आयकर

सीएम पर
MAHOPADHYAYA SRI YASOVIJAYAJI MAHARAJA (By Courtesy: Yashobharti Prakashan Samiti, Baroda)

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Dedication Dedicated with great gratitude and
supreme regard
to Nyāyācārya Nyāyaviśārada Mahopādhyāya Yaśovijayajī Mahārāja, whose felicity of expression, superb intelligence, wide and deep knowledge, forceful style, penetrating philosophical insight and logical acumen which closely resembled those of Sri Haribhadra Suri entitled him to be aptly called T-afT45 (Laghu-Haribhadra)
AND with reverence
to Pandit Sukhlalji, who was, verily, the Goddess of Learning in a male form, who led me to the vast treasure of the academic riches which Mahopādhyāya Yaśovijayajī possessed, and who, with kindly care, shaped my entire literary career as it is today.
AMRITLAL GOPANI

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Late SHETH SHRI AMRITLAL KALIDAS DOSHI Founder – Jain Sahitya Vikas Mandal, Bombay

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LIFE SKETCH OF
SHETH SHRI AMRITLAL KALIDAS DOSHI
The life and activities of Sheth Shri Amritlal Kalidas Doshi can be summed aptly in the classic words of Mathew Arnold "Sweetness and Light".
Born in a village near Jamnagar in an era of economic stagnation and political darkness on 14-10-1894, he breathed his last on the 7th January 1977 in the metropolis of Bombay in an altogether different era of a maturing economy and politically independent India. These 83 years
of life, he filled in with several achievements. Self-effacing like the proverbial ripe fruit hidden by leaves, nevertheless his achievements were outstanding, claiming admiration and appreciation from his fellowmen. He lived a full life with wordly achievements in the sphere of business and industry, scholarly attainments, playing outstanding role in the service of the Jain Community and the public at large and carrying out philanthropic and religious activities.
He was an illustrious son of a noble father, Shri Kalidas Virji Doshi. Shri Kalidas who set a living example of Humility, Charity and Piety which the son tried to emulate to the best of his abilities. He graduated from the Bahauddin College in Junagadh in 1917, when graduation was a hallmark of personal achievement. He had attained proficiency in both English and Sanskrit. Scholarly by nature, he could freely quote from Shakespeare, Milton and Bible. The death of his father a few months before he graduated, brought on his young shoulders a tremendous burden of supporting a large family.

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Braving personal hardships, he looked after the whole family during difficult times. He came down to Bombay in 1917 and took up a job in a Paint Manufacturing Company. By 1924, his sincerity, talents and capacity for hardwork got him an offer of a partnership in a firm trading in Dyes and known as “B. Shivchand Jethalal & Co." As business expanded, he set himself to transforming it into a Business House of repute with a wide net-work of distribution system. This fine organisation that he built up is known for its integrity and excellence and bears testimonial to the farsightedness and tireless efforts which he brought to bear upon the task,
When fortune smiled upon him, he welcomed it as an opportunity for serving the religious and charitable causes so dear to him. In 1942, he constructed a Jain Temple “Gandhar Mandir" at Palitana in memory of his father and plunged into public life for serving the community. In 1952, he presided over the Golden Jubilee Sessior All-India Svetamber Jain Murtipujak Conference. In 1966, he presided over the Session of Bharatiya Jain Mahamandal which passed the historic resolution of celebrating 2500th Nirwan Mahotsava of Bhagwan Mahavir. He was a trustee of Anandji Kalyanji and Naminathji Temple for many years. He presided over many functions and supported many a just cause.
He was a fine orator and it was a treat to hear him both in Gujarati and English. As his association in public life grew, he came to be recognised as a Leader of the Community for his scholarly attainments, great power of persuasion and patience and the skill he showed in tackling the delicate issues. Whatever task he undertook, big or small, he did not spare himself in completing it. He was a perfectionist and looked into minute details with meticulous care.
Several charitable trusts and institutions fulfilling

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diverse pubilc needs owe their origin and derive their inspiration from him. He was instrumental in disbursing huge sums for public welfare activities such as famine and drought relief, earthquake relief, education to the poor and relief to the needy and for setting up the D.K.V. Arts & Science College at Jamnagar and in contributing to such institutions liberally. He could not turn away any one from his door and would not be content till he did what he could for bringing relief to the needy and the suffering. Bharatiya Vidya Bhayan received a large sum of Rs. 10 lakhs for diverse activities that it carries on in the field of arts, culture and literature.
He had a passion for knowledge and self-realisation. He set up Jain Sahitya Vikas Mandal at Vile-Parle in the year 1948, to study Jainology critically to interpret ancient texts and scriptures and communicate the eternal message embodied in them, to all for rediscovering the meaning of life and to show how it can be used in facing practical problems of life. The institute, during its career of 38 years, has published 42 volumes based on critical study of all the available literature on the subjects chosen. He would not rest till he was convinced that the meaning of the scriptural texts was determined and the underlying philosophical background was expounded fully in conformity with Jain Tenets. He took scrupulous care to cite the original source and recognised authorities in support of the interpretations and explanations of the text. The research volumes published in Gujarati, Hindi and English dealt with Jain Philosophy, Yoga, Logic and meditation. The excellence and the outstanding quality of these works is widely acclaimed. They will really be a true monument to this great soul.
When he retired in 1964, probably he hoped for a quiet and peaceful life. Unfortunately failing health and advancing age claimed its toll. He had to face many a crisis with increasing frequency till the end which came

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on 7th January 1977. Prepared as he was through meditation and deep studies in religion, he accepted the suffering with a detached mind. He retained all the faculties of mind till the end.
He retained a dignified demeanour, sense of humour and liveliness till the end. As the end drew near, he called upon his secret reserves of strength and rose to the occasion. Conscious of the approaching death, he met it gracefully. He gathered all the family members and asked for their forgiveness, and blessed the children.
He was indeed a true representative of the Indian tradition, one who lived up to the Jain principle of life "PARASPAROPAGRAHO JĪVĀNĀM (Live with Others and Live for Others)".

vi

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JNANASĀRA

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INDEX (Anukramanikā)
* Publisher's Note (Prakāśakiya-nivedanam) * Preface (Prastāvanā)
* Introduction (Upodghataḥ)
1. Fulness, Perfection (Purṇatā)
2. Self-absorption (Magnatā)
3. Stability (Sthiratā)
4. Non-Delusion (Mohatyāgaḥ)
Page (Prstham)
*
System of Transliteration (Anulipi-paddhatiḥ) 16
* Errata (Śuddhi-patrakam )
5. Knowledge (Jñānam)
6. Tranquility (Samaḥ)
7. The victory over Sense-organs (Indriyajayaḥ)
8. Renunciation (Tyagaḥ)
9. Religious Activity (Kriyā)
10. Satiety (Triptih)
11. Non-Greasiness (Nirlepatā)
12. Desirelessness (Nihsprhatā) 13. Silence or Monkhood (Maunam) 14. Correct Knowledge (Vidya) 15. Descrimination (Vivekaḥ)
16. Neutrality (Madhyasthatā)
17. Fearlessness (Nirbhayatā)

18. Avoidance of Self-praise (Anātmaśansā) 19. Philosophycal Insight (Tattvaḍṛṣtiḥ) 20. Total Prosperity (Sarvasamṛddhiḥ)
21. Thoughts on Maturing of the Karmas
(Karmavipaka-cintanam)
22. Aversion to Worldly Existence (Bhavod vegaḥ)

57667
9
17
1
8
13
18
23
28
33
38
43
48.
54
60
66
72
78
85
92
98.
104
110
116
123

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Page
( Prstham) 23. Avoidance of World-Consciousness . (Lokasamjñā-tyāgah)
129 24. Scriptures (Šāstram)
135 25. Abandoning of Possession (Parigraha-tyāgah) 142 26. Experience (Anubhavah)
148 27. Yoga (yogah )
154 28. Sacrifice (Niyāgah)
161 29. Worship (Bhāvapūjā) 30. Meditation (Dhyānam)
173 31. Penance (Tapah)
179 32. Synthesis of All View-points (Sarvanayāśrayah)
185 valroma pirtsanhi it Contents (Visayakrama-nirdesah)
191 * Conclusion (Upasamrhāral)
194 * Colophan (Prasastih)
200
167
* Bibliography (Sandarbha-grantha-sūcí) + Verse-Index (śloka-sūcī)
205 207

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अनुक्रमणिका ( Anukramanika)
पृष्ठम्
(Prstham) * प्रकाशकीय-निवेदनम् ( Prakasakiya-nivedanam) * प्रस्तावना ( Prastavana) * उपोद्धातः (Upodghatah) * अनुलिपि-पद्धतिः (Anulipi-paddhatih ) * शुद्धि-पत्रकम् (Suddhi-patrakam)
१. पूर्णता ( Purnata) २. मग्नता ( Magnata)
ffertat (Sthiratā) ४. मोहत्यागः (Mohatyagah) ५. ज्ञानम् (jnanam)
#: (samah) ७. इन्द्रियजयः ( Indriyajayah) 6. FOITT: (Tyāgah) ९. क्रिया (Kriya) १०. तृप्तिः (Trptih ) ११. निर्लेपता ( Nirlepatā ) १२. निःस्पृहता (Nihsprhata) १३. मौनम् (Maunam) १४. विद्या (Vidya) १५. विवेकः (Vivekah)
मध्यस्थता (Madhyasthata) १७. निर्भयता (Nirbhayata) १८. अनात्मशंसा (Anātmasansa) १९. तत्त्वदृष्टिः ( Tattvadrstih)
१०४

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११६
पृष्ठम्
(Prstham) .०. सर्वसमृद्धिः (Sarvasamrddhih)
११० कर्मविपाक-चिन्तनम् (Karmavipaka-cintanam) २. भवोद्वेगः ( Bhavodvegah)
१२३. TEHETETT: (Lokasamjñā-tyāgah)
१२९ शास्त्रम् (Sastram)
१३५. परिग्रहत्यागः (Parigraha-tyagah)
१४२ ६. अनुभवः (Anubhavah )
१४८ योगः (Yogah) ८. नियागः (Niyagah)
१६१ भावपूजा ( Bhavapuja) ०. ध्यानम् (Dhyanam) १. तपः (Tapah)
१७९. २. सर्वनयाश्रयः (Sarvanayasrayah)
१८५ * विषयक्रम-निर्देशः (Visayakrama-nirdesah ) १९१ * उपसंहारः (Upasamhārah) * प्रशस्तिः (Prasastih)
७. योगः
१५४
१७३
१९४
२००.
२०५
* सन्दर्भ-ग्रन्थ-सूची ( Sandarbha-grantha-sucI) * श्लोक-सूची (Sloka-sigI)

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PUBLISHER'S NOTE
We have witnessed emergence of a new class of English reading people, who increasingly turn to English for drawing knowledge of their own national heritage, thus lending greater importance to translations of scriptural texts of acknowledged excellence as a source material.
We have the pleasure of putting into the hands of the readers, our Fourth Publication JÑĀNASARA' Thought Gems of knowledge, composed by an extraordinary Genius Śrī Mahopädyāya Yaśovijayajī, who flourished in the 17th Century. We undertook this work to present profound knowledge of universal appeal as a fount that fed the streams of Jain Scriptural knowledge. He boldly sought to ovecome sectarian differences and thus became a contributor in the process of synthesis of Philosophies that was initiated in the 7th Century, by Śrī Ācārya Haribhadra Sūri.
The quality of excellence that informs JÑANASĀRA' has rightly drawn attention of scholars. Translations available in different languages are found to be useful in appreciation of the literary quality of original and form an important source on interpretations of the text.
Dr. Amritlal Gopani belong to a band of a few select Scholars in oriental literature, who have mastered the art of translation of Sanskrit texts into English. We are indeed indebted to him for affording us this

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opportunity of publishing this translation, which was for him a labour of love, for the friendship that he deeply cherished and for fostering within himself a mood of quiet comtemplation, which perhaps was a noble intention of the original Author to create in the reader.
Our thanks are due to Pt. Girishkumar Parmanand Shah for doing transliteration and providing Slokasūcī and indexes. This certainly enhances the usefulness of the Book.
If the reader profits from this work and his interest is enkindled in Jain Works of Philosophy and Literature, we will feel more than amply rewarded.
• Jyto' Irla Bridge, 105, Swami Vivekanand Road Vile-parle (West ), Bombay-400 056. 31st December, 1985.
Chandrakant Amritlal Doshi
Mg. Trustee Jaina Sahitya Vikasa Mandala

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PRE FACE
Since 1945 I intimately knew the late Shri A. K. Doshi, wellknown industrialist and Founder President of Jain Sahitya Vikas Mandal (JS VM) at Vile Parle (West).
Very often he had requested me to undertake some work for publication in the said JSVM Series but it never materialized. A day before his death I happened to go to him to enquire of his health as he was ailing and was literally bed-ridden. Little did we both know then that life that was spared for him was only for a day more. The same topic of my undertaking some work was opened by him. Just to please him, I expressed my desire to undertake translation into Gujarati of the “ Jain Moral Doctrine" by H. S. Bhattacharya.
But somehow I could not find the undertaking interesting and thus dropped the idea. A few years after Amritlalbhai's sad and sudden demise, when Shri Chandrakantbhai the worthy son of a worthy father and the present managing trustee again opened the same subject and I immediately offered him to take up the Jnanasara of Mahopadhyaya Yashovijayaji, which I was preparing along with Gunapala's Jambucariyam as an awardee of the University Grants Commission. He whole-heartedly consented and the result is now before the reader.
In the preparation of this book I have copiously drawn on the two excellent editions of Jnanasara (V. S. 1997) one by Pandit Bhagvandas Harakhchand and the other by Munishri Bhadraguptavijayaji (V. S. 2033).
Despite the constraints of a fragile health, I have tried my best to make the readering as flawless as possible keeping in view specially the English-knowiog people. This has forced me to avoid the technicalities as far as possible. It was my earnest desire from the very outset to present it in such a simple way that the reader who does not know any language other than English can thereby profit. It is for those readers to say how far I have succeeded.

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I shall never forget the immense and invaluable help given by my trusted friend, Pandit Girishkumar Parmanand Shah who himself is a deep Scholar of Jainism. It is he who has prepared the transliteration, Indexes, Sloka-suci etc., etc. For this and for seeing the book through the Press, all my thanks are due to him.
And finally, how can I finish this preface without whole heartedly thanking Shri Chandrakantbhai, the ever-smiling and ever-forgiving managing trustee of the JSVM ? That's all.
Amritial Gopani.
3, Meghdhanu, 52, Dadabhoy Road, Vile-Parle (West), Bombay-400 056. 12th October, 1985.

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INTRODUCTION
No absolutely reliable information about the life and work of Mahopadhyaya Yashovijayji, the author is available. However, I have utilized the whole material published so far, in preparing this outline and that material has now been accepted as truely and as almost final.
Our author was born in the village, Kanoda, also referred to as Kanhoda which lay between Kalol and Patan in the then Baroda District.
He was the eldest son of Narayanadas by Saubhagyadevi, his younger brother being Padmasinha, His own name was Jasvant. His mother, who was a devoted lady, used to go to Shri Nayavija ya ji to pay respect to him and to hear his religious sermons, taking her two sons with her. When Nayavijayji once happened to come to Kanoda in V. S. 1688, after the completion of his monsoon stay in Kunaghar near Patan in V. S. 1687. In Kanoda itself both brothers were consecrated into the Monk's order in the same year and were named as Yashovijayji and Padmavijayji respectively.
Finding Yashovijayji extremely intelligent and enthusiastic in learning. Nayavijayji, at the request and insistence of Shri Dhanaji Sheth of Ahmedabad, took him to Banaras, the best place where ample facility and convenience for the deep and compa rative study of the six non-jain Philosophical systems existed Guru took this step in order to enable Yashovijayji to evaluate Jain philosophy so far as its essence and place of importance are concerned in the context of other philosopbical systems.
Ag hinted before, Yashovijayji, who was of keen intellect, took no time in mastering the philosophical systems which are broadly divided into two categories, Prachin and Navya. At Banaras, Yashovijayji attended seminars in which many bearned Pandits drawn from all over the country took part for discussions. This gave him an opportunity to train himself in how best to make practical use of the vast knowledge that he had gained. Once, he defeated all the participating Pandits in one of such assemblies and to their chagrin established himself as the supreme debater of proven skill and ability. As a mark of appreciation, he was awarded here the designation of Nyayavisharad.

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10
Having obtained what was worth obtaining in the twin fields. of logic and philosophy, the Guru Nayavijayji who had spared no pains in equipping his brilliant pupil. Yashovijayji's with the vast armoury of knowledge and information shifted headquarters from Banaras to Agra, where he stayed for four years and perfected his form and shape as a scholar. At the same time enriching his already enormous treasure of learning growing up as a great intellectual with penetrating logic and reasoning mastering the tenets and principles promulgated by one Banarasidas, which were approximately similar to those of the Digambara sect.
In course of his peregrinations, Nayavijayji with Yashovijayji arrived at Ahmedabad, the exalted seat of Jainism. Here also Yashovijayji lost no time in popularizing himself amongst reputed scholars and in spreading the lustre of his learning everywhere. Mahobbatkhan was the Suba of Ahmedabad. He came to hear about the exceptional ability of young Yashovijayji in logic, metaphysics and philosophy and invited him to the royal assembly to enlighten the members of the royal court. Yashovijayji, with the consent of the Guru, obliged the Suba by accepting the invitation which was sent to him with extra-ordinary respect and humility. Here Yashovijayji performed eighteen Avadhans (Avadhans. is a teachnical term used for that intellectual gift through which one is able to remember number of things told seperately by each one in succession may be by eighteen or even more persons and then to attend to them all) properly one by one, beginning from the first person. This feat is possible only if a man is endowed with flawless memory. Seeing this splendid exercise of Yashovijayji, the countiers were dumbfounded. Almost all, not only became his admirers, but even the followers of Jainism, The common belief held by people at large then that there is no sound scholar amongst the Jains was thus prvoed a myth by Yashovijayji. Jainism was thus enthroned on a pedestal and people took pride in adopting it. In Ahmedabad Yashovijayji's excellent qualities of bead and heart were acknowledged and duly appre--- ciated with the designation of Upadhyaya conferred on bim by Vijayadevsuri. He had already been Nyaya Visharada and Naya... carya-the titles earned by him at Banaras in view of his having authored bundred of books 'on Nyaya: .
.
!

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Yashovijayji died in V. S. 1743, at historic Dabhoi (the modern name for the ancient Darbhavati) in Baroda district where Viradhaval-I was once the reigning king. He stoically embraced death as the successful termination of the religious vow to fast upto death undertaken by him.
No further details about the life of Yasliovijayji are available. We have to be satisfied with meagre information that has been given above. But what has been stated is adequate enough to indicate that his was the work of deep ard comprehensive erudition. His knowledge was immense and well--assimilated. He was a prolific writer who gave us as many as hundred books. He was therefore by a common consent the last luminary, in the whole galaxy who earned his place along with great personages like Haribhadrasuri and Hamachandrasuri.
Adhyatmamatapriksha, Adhyatmasara, Adryatmopanishad, Anekan tavyavastha, Jaina Tarka Paribhasa, Gurutattvanischaya, Dwatrinshaddwatrinshika, Yatilak shana Samuchhaya, Naya rahasya, Nayapradipa, Nayopadesha, Jnanabindu, Nayaloka. Jnanasira, Vidhivada etc etc. are some of the published works of Yashovijayji. A mere glance at those is sufficient to prove that he had unrivalled genius which shed light on such topics as metaphysics, logic, philosophy, spiritualism, ethics, ritualism etc. etc. Many of his works, still remain unpublished. If and when they are brought to light they will furnish additional evidence of his massive genius and incomparable intelligence. Not merely in Sanskrit but in Prakrit, Apabhrams'a, and old Gujarati also, he employed his pen to write, his stavanas and sajjhayas are unexcelled even today in point of elegance and being instructive in nature.
JNANASARA In all the works of Yashovijayji, Jnanasara is at the top as the author has put in the whole essence of all he knew, felt and experienced. It is thus a master key unlocking the entire treasure of spiritualism as conceived and practised by him. It is a light house - the helping and guiding light of which one can steer. clear of the rocks of doubts obstructing and delaying the aspirants orward march to spiritual growth and development.******

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Jnanasara is constituted of thirty two topics covering the whole range of spiritualism, each of which is briefly but exhaus. tively described in eight slokas in easy and forceful Sanskrit which even a layman can understand and interprete. It is at once simple and substantial. The infinite potenliality and power of the soul is presented to the aspirant in fine expressions, statements and conclusions. Its terseness is edifying, not obscuring. Its phrases are apt, not ornamental, Its style is direct, not tortuous. A Jain and non-Jain can equally profit, as there is no sectarian colour given to it. To say that it can be like Gita for Hindus and the Bible for the Christians and the Grantha Sahib of the Sikhs is no exageration but is to bring out the universality of the message. It can be carried in a pocket, read in the trains, planes and buses, consulated when in doubt and disappointment and memorized without taxing the memory. It is an epitome of
self-realization, a digest of the ethical code prescribing what an · apprentice should do and prohibiting that which he should not
do. It should be daily recited as many times as possible. It is both a source book and reference book.
It is composed mainly keeping the nouminal point of view in front. The first Astaka States describing the goal (Purnataperfection) and the rest describing the means succintly narrated in the Astakas each of which that succeeds follows from the preceding. There is nothing controversial and nothing ambigous. It is straight in its appeal and matter-of-fact in shape and substance. There are more than one commentaries each of which is quite distinct in its approach but not at all contradictory. It is no doubt a matter of pride and pleasure that it enjoys such a wide acceptability and universality amongst the Jain Sadhus and Scholars, but is also a measure of its quality and of a success of rising above sectarian approach in its search for the Truth in consonance with the premises on which Jainism rests.
Tae first Astakı sets forth the goal of perfection. In the remaioing Astakas, the factors and instruments responsible for its achievement are narrated in brief. Each Astaka is a logical corollary of the previous one. Therefore, the second briefly relates to selfabsorption, the third, to stability of Mind, the fourth to Avoidance

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13
Tranquility, the seventh, eighth, ninth, upto thirty second the last respectively relate to the Victory over Sense-Organs, Renunciation, Religious Activity, Satiety, Non-Greediness, Desire-lessnes, Monkhood, Sacred Learning, Discrimination, Neutrality, Fear-lessness, Avoidance of Self-Praise, philosophical inright, Total Prosperity, Maturity of the Karms, Aversion to worldly Existence, Avoidance of world-consciousness. Scripntres, Possession Experience, Yoga, Sacrifice, worship, Meditation. Penance, and Lastly Synthesis of all view-points.
It will not be clear that the author has confined the first Astaka to declaring the only objective, summum bonum of the human being. It is perfection (a) To ascend to this highest. level, the author has conceived thirtyone steps, the second being self-absorption.
Just as perfection is not possible without Self-Absorption this self-Absorption also is not possible without Stability of Mind and so on and so forth. And thus, we come to the last one which is the Synthesis of All View-points. In other words, this also means that the succeeding Astaka lays down the effect. and the preceding, the cause. We can also say that all the Astakas,. are in a way, a chain of causes and effects, the ultimate effect. or say the result being perfection. Just said before, perfection is the climax, the summit resulting from self-absorption which again. arises out of stability or Firmness of Mind and so and so forth coming down to Synthesis of all the view-points which is the prime cause.
Now if we begin from this first and fundamental cause(Synthesis of All View-Points) and go up-wards, we will come to Penance which is its effect and so and an so forth. We ultimately come to Perfection (qofar) which is the final result. In this. way, all the Astakas are interrelated, interlocked so to say.
Perfection, Fulness, Total Integration of self is the final goal. of an aspirant should try to realise. But this can only be done if a person becomes Self-absorbed. In fact, Perfection and Self-Absor ption are but the two sides of the same coin. So long as the mind is wavering, there can be no merging in the self. Therefore, the mind should be stable. There are many tempations in the world

Page #30

- and the mind is caught up in the Snares of delusion. So the mind should be extricated from these snares and then only it can become firm. A person should first have real knowledge of the Reality. This will help him in weighing the pros and cons and thus he will be able to assess the value of every thing in a right perspective. As a result, delusion will disappear and the mind will become balanced. The ground shouid be cleared for the knowledge, by divesting the intellect of its usual weakness, the weakness of becoming disturbed off and on provocation. If tranquility of mind is ensured, knowledge will, indeed, follow. The victory over sense organ is a causative factor for renunciation which itself is responsible for religious activity. Satiety, nongre. ediness or disirelessness will follow one by one from the religious activity. This will ripen into accepting monkhood, which is dependent on the scriptural knowledge, discrimination and neutrality. All this is the outcome of fearlessness, avoidance of self-praise and philosophical insight. This last, that is to say, the philosphical insight is due to one's aversion to worldly existence, avoidance of world-consciousness and comprehensive and deep study of the religious scriptures. This can never be ensured without the acquisition of yoga, worship, meditation and penance. Ultimately, all encompassing Synthetical view to glimpse the Real is the prime cause, basic cause, fundamental ingredient of the spiritual formula which is offered here in the Jnanasara by the author. As same light shines through all the facets of a jewel, each view point is a pointer to some aspect of the reality. All aspects are equally important and when combined in an all embracing vision reveal the glory of one reality. Yashovijayji Maharaja who rules supreme as a savant, Sadhu and saviour of the spiritually ailing humanity. The corrective recipe given in it is true for all times and climes.
There is another view--point also regarding interpretation, each of the Astakas, excepting first which states the aim and objective of a person, can be understood as an independent unit without bothering whether it is interlinked or not. Each Astaka has something to say to us and if we accept that, it will help us in our onward march to perfection. When the precept, the advice, the exhortation contained in one Astaka is listened to and acted

Page #31

15
upon, it is able to illumine our path and take us nearer our goal, one can surmise what a marvellous result it will produce if the contents of all the Astaka are attended to and acted upon. We can take up any, as for example, stability of mind, knowledge, Discrimination etc., etc., and put it into practice, the benefit will be ours,
These Astakas, apart from their being repository of wisdom, abode of soul lifting instructions and inspring directives, are the best specimens of Yashovijayji's poetic genius. It is more difficult to poetize philosophy than to philosophize poetry. Our author has achieved this art. It is more difficult to epitomize than to enlarge. Our author has achieved this art. You simply cannot change the Syntax; you simply cannot use more forceful contruction, you simply cannot employ a more appealing style, you caonot be more economical in the use of words. Our author is all this and much more. Deep koowledge of the scriptures, profound thinking, razor-sharp argumentative power, brilliant cxposition, absolutely unambiguous statements, devotional attitude, unshakeable faith, clear vision and synthetical approach are simply our author's and only our author's. Therefore, Jnanasara seems to be the work he wrote when his genius had become blooming and his experience mature. He is by common consent the last of the whole galaxy of Jain luminaries.
We bow down to him with feelings of wonderment:
AMRITLAL GOPANI.

Page #32

SYSTEM OF TRANSLITERATION
अ-a; ऋ-;
आ-a; ऋ-;
इ-i; ल-lr;
ई-1; लू-lri
उ-u; ए-e;
3-u; ऐ-ai;
ओ-0; औ-au; (-) अनुस्वार ( Anusvara )- m or n ( before the sibilants and h); (:) विसर्ग ( Visarga ) - h
-k; च-c;
कु-i; ब-1; ण-1;
द
धू-gh; झ-jh; द-di; ध्-dh;
ख-kh; छ-ch;
-th; थ्-th; फ-ph; र्-r; ए-;
त्-t;
ग्-g; जू-j; ड्-d; द्-d; ब्-b; ल-1; स्-s; श्-ks;
भ्-bh;
म्-m;
व्-v;
प्-p; य्--y; शू-3; ह-h;
-jn
The above system of transliteration is followed in this work.

Page #33

ERRATA
Page Line 1 5 1 20 1 29
16
INDEX (Anukramanikā) For
Read Prakāśakiya
Prakāśakiya Triptih
Trptiḥ Tattvadīştih
Tattvadrștih Upasamrhāraḥ Upasam hāraḥ Prasastih
Prasastih
217
5
6
5118a:
उपोद्घातः
Www w w w w w w NN
१६
3
9
15
jñānam
Jñānam Samah
Samah Tattvadrstih
Tattvadrstih Sūcī
Sūcī Jyto?
Jyot' IÑANASĀRA
14
12 24
25
pūrnanandastu pūrnanandasya dainyavrścikao know tasyahālā nalopamah जगत्तत्वावलाकिनः
pūrņānandastu pūrņānandasya dainyavrścika. knowtasya hālāhalopamah जगत्तत्त्वावलोकिनः
9 10
22 1

Page #34

18
10
10
12
14
16
jagattatvāvalokinah jagaitattvāvalokinah saksitvam
sāksitvam. tejoleśyā vivrddhiryā tejolesyävivrddhiryā jñānpiyūsé
jñānapīyūse 12 17 drstiḥ krpāvrstir drstih krpāvrstir 14 4 विषीदसि ? |
विषीदमि । लोभविक्षोम०
लोभविक्षोभ० . 153 asthire
asthire दि।
दिवा "163 vārmanah kāyair vārmanahkāyair 16 17 dhūmairalam
dhūmair dhūmaistathao
alam dhūmaistathāo MOHATYĀGAH MOHATYAGAH 21 12 ° संबंधो
° सम्बन्धो 23 11 got
go jñāni
jñāni ° tvanat
° tvanyat 25 17 तत्वान्तं
तत्त्वान्तं 25 23 unc rtain
uncertain ° पर्याय चर्या
० पर्यायचर्या ° paryaya
° paryayaelix r
elixir प पाको
परिपाको विद्या विवेकसंपन्ने
विद्याविनयसंपन्ने -30 योगारुढः
योगारूढः sudhyantargata. i sudhyatyantargata . प्र पति ।
प्रसर्पति । 31
° सम्यक्त्व हितो. ° सम्यक्त्वसहितो. __°वधिष्णु मतारसः । ० वर्धिष्णुसमतारसः । Kadāpi
kadāpi 32 13 °गजोतुङ्गरङ्गध्यान . ° गजोत्तुङ्गरङ्गद्धथान .
24
no
25
N
20
29
31
32

Page #35

2 2 2 2
32
32
32
16
32 17
6
15
34
35
35
35
35
36
36
39
41
42
2 4 4 4 4 =
42
45
45
45
46
47
47
48
43339
49
49
49
49
49
555555
50
50
14
14
51
17
18
19
5
18
1274
6
2
20
2
14
19
20
5
28
5
135
5
5
8
25
10
12

जयन्तु
118211
rangadhyāna. jayantu sansārān
भववा
pasair
parānga
nib dhnanti
jñān
trṣna
yuşmak m
tāvat sevyo
fajor
gunaih
तैलपूर्त्या | दकं
ut
O
व्यव रतः
kṣayopaśamike
ekam
injunc ions
S
Tṛpti TRPTI
तांबूल
O
याति
मुनिः
O
O
tāmbula.
• itvari
bhavet tṛptir
ṣadrsā.
Trpti
19
aufa
||८|| ||४८ |
rangaddhyāna
jayanti
sansārān
भववास
pāśair
O
parān. nibadhnanti
jñāna
O
• tṛṣṇā
O
yuşmākam tāvatsevyo
निर्गुणं gunaih तैलपूर्त्यादिकं
but
व्यवहारत
kṣāyopaśamike
ekam
injunctions
is
Trptiḥ
TRPTIH
ताम्बूल
0
aifa मुनिः
O
• tāmbūla. itvarī

bhavettṛptir. ṣadrasa. Tṛptih
O

Page #36

52
52
52
52
53
53
53 53 54 54
55
55 55 55 56 56
5 6 20
Jñanasăra
Jñānasāra 11411
llell o śākā
o sākādhyān
dhyānaJñanasar
Trptili SH”
** I" नेन्द्रोपेन्द्र दयो. नेन्द्रोपेन्द्रादयो । jñānatrpto
jñānatřpto Nirlepatā
Jñānasāra State if being follows state flows Jñānasāra
Nirlepatā निखिला
निखिलो svārth
svārthajñānavāna
jñānavan Nirlepatā
Jñānāsāra lipyate
lipyate o vyomājaneneva' • vyomājaneneva sampāta
Osimpātanirlepjñāna.
onirlepajñāna. Jõānasāra
Nirlepatā Nirlepatā
Jñānasāra " I
“I मदःकथं
मदः कथं शुद्धयत्यलिप्नया
शुद्धयत्यलिप्तया vyavahārataḥ
vyavahāratah viewpoint”
viewpoint.” bhūmik ābheatdas, bhumikābhedatas . Nirlepta
Nirlepatā anusthānam
oanusthānam तस्यार्थीः
तस्याओं मुखशात
मुखशोषं dainyam
dainyam
56
56
56
22
50
58
58 58
59
59
12
62
62

Page #37

28888
63
63
63
63
64
64
67
69
73
73
75
75
76
64
64
6
64 20
76
77
14
1
79
79
85
85
87
87
4
89
89
89
5
16
4
21
74
10
74 18
74
27
74
28
22
23
20
2
5
3
28
20
22
11
77 28
869
6
12
9
10
8
23
24

चित्त द्
b hih
O
waa fat
prakṛṣistvam nispṛhah जीर्णत्रासो
aśanam
jirnamvāso jñāptitatphalem प्रकीर्त्तिता
paśyet. taratām
0
candāli
Noume non
sauca
-bhramo
water
announaces
O
O
O
सङ्कुम padarthānām
० ति मर०
सहजम्. ' Karma
vivekvän
harted
parennial parcălane
samasilam
śrayāmah.
21
sarvesv
aipunar.
चित्तगृहाद् bahiḥ
cāndāli
Harfet prakṛṣṭatvam niḥspṛhah
जीर्ण वासो asanam
jirṇam vāso
jñapti
tatphalam
प्रकीर्तिता
pasyen.
• taralam Noumenon
śauca
bhramo
watering
announces
सङ्क्रम
O
0
O
padarthānām तिमिर
सहजम् 1 karma
O

>
vivekavān
hatred
perennial
paracālane
samasilam
śrayāmas.
sarvesv
apunar
O

Page #38

93
95
96
22
96
25
97
16
99
23
100
12
100
24
105 21
106
6
107 20
109
4
111
18
112
9
112
18
113
2
113
113
114
115
115
119
119
121
124
21
17
124
124
124
125
125
126
3
5
12
4
16
1
3
4
5
8
19
20
8
20
3

• jvalan
प्र पति
romapi
sawllow wort
not
praktikurvan
Jaj
othres
bhramvāṭī
तत्त्वदृष्ट्या
is
0
O
समा
a rolling
cakravrti
।। १५६ ॥
o
drsayṭaḥ
O
kunda
nag lokeśavad
candrāka
gunasrstih jāhnavi
C
दष्टा
sṛştir
dharmam
रुद्धा
ruddhā
bhṛtās
sankalypasankulah
22
S sankate
jñāni
jvalana. प्रसर्पति
romāpi sawllow-wort
prakatikurvan
O
no
स्वयं
others
bhramavāṭī
तत्त्वदृष्ट्या
in
drstayah
समता rolling cakravarti
C
।।४।। ।।१५६। kundanagalokeśavad
candrārka
0
gunasṛstih jāhnavi
EET
0

O
srstir
dharmam
रुद्धा
ruddhā
bhṛtās.
O
O
0
sankalpa
sankulaḥ
sankate
jñānī

Page #39

127
127
127
127
130
130
131
131
132
132
133
5 to kill the fish
11
13
15
2
3
10
147
15
1
21
22
133
24
134 27
136
136
136
139
139
140
8
140
10
140 22
144 22
144 24
146 10
146
20
9
23
23246
13
146
22
147 11
147
12
13

afata
visam
• bhīānām
लाक०
TYAGAH
के ? |
räjahamso बहुमिरेव
stoka
लोकयात्रा ? |
o
परब्रहम
• cakṣusah puraḥshitān jñāninah nirpekṣasya made up
ajñānā❜hi. dharmārām.
saksikasddharma
O
कर्त्ता
यस्त्यक्त्वा tṛṇavadā
23
O
muktysya गच्छेद् निर्वात.
O
gacchet गंथो ऽग्रंथो
संजम साहण ०
जं
to pierce with arrow one of the eyes of the symbol of the fish (or the doll)
afaza
visam
O
bhītānām
लोक० TYAGAḤ
के ।
rājahanso
बहुभिरेव
stokä
लोकयात्रया ।
O
sākṣikasaddharma
परब्रह्म
C
caksusah puraḥsthitan. jñāninaḥ nirapekṣasya made up of
ajñānāhi. dharmärāma. • कर्ता
यस्त्यक्त्वा
tṛṇavad
• muktasya
गच्छेन्निर्वात
gacchenगंथोऽग्रंथो
संजम साहण जं

O
0

Page #40

149
149 151 151 151 151 27 151 29 155 1559 155 21 156 157 158 158 22 158 22 158
23
10
केवलार्कारुणादयः केवलार्वारुणोदयः o śāstrāņam
śāstrāņām Kesam
Keşām ogāhinī
gāhini ° वाङ्गमयी
° वाङ्मयी brahma
brahma drstir
drsțir visisva
višisva o gocarh
o gocarah ज्ञानयागत्रयं
ज्ञानयोगत्रयं पसमुत्ति
पसमु त्ति o bhīrhānih
• bhiharih arūpiguna.
arūpigura रूविमरनवि
रूबिमरूवि परमु रूत्ति
परमु त्ति ° वचाऽसंगैः
° वचोऽसङ्गः dhyān.
dhyāna. yagena
yāgena ° मनः शुध्दया ° मनःशुध्दया श्येनयागं
श्येनयागं किं vedokatatvān manaho vedokatatvānmanaho vihitam
vihitam vivek.
viveka. o śraddhānghussņon ośraddhānaghusrnonsudhamātmānmarcaya suddhamātmānamarcaya ° त्यागैलिखाग्रे
त्यागैलिखाग्रे संकल्प .
° सङ्कल्प . kākatundam
kākatundam ° mangala .
° mangala .
8 11
12
162 162 163 163 163 163 164 168
किम्
12 13
14
10
12 15
168 168 169 169 169
16
17
21
170
25

Page #41

171
9
173 174 174 175 175 176 176 177
15
13
सत्यघण्टा Dhyānam trayam duhkham अरिहंते ksīņa o tirthakrt. इत्थं प्रसन्नस्या 0 ruddha . ° vrtter तदाभ्यन्तर . jñāna o प्रातिश्रोतसिकी prātiśrotasikī tattva.
178 178 180
5
180
सत्यघंटा Jñānasāra trayam dulkham अरिहते ksina o tirthakrt. इत्थं प्र मस्या ० rūddha. ° vrttar तदाभ्यंतर . jñana, प्रातिश्रो सिकी prātiśrotasiki taiva o • प्रवृता. vyarthamiticchatām कपायानां mūlottargunaśreniसमवृत्तिः सुखास्वादी samavrttih
sukhāsvādi स्यादति
o avisesitam (षोडशकः श्लोकः -
१६, १३) ° सुयनिहस्स ° yajnanam o mūdhāpām o viślesām ॥२७५।।
180 22 180 181 17 181 24 182 16 183 5 184
24 1873
° प्रवृत्ता ०
12
vyarthamitīcchatām कषायाणां mūlottaraguņaśreņi- : समवृत्तिसुखास्वादी samavrttisukhāsvādi:
186
187 187 187
16 18
स्यादिति ° avisesitam (षोडशकः - १६; श्लोक
187 30 1883 1885 190 191
° सुयनिहसस्स o yajñānām ° murdhanam o vislesam ॥२५७॥

Page #42

191
192 13 192 192 1941 194
18
194
24
195
19
196
196
196 197 198 200 200 200 201 201
9
° trupto
o trpto ° sanjna.
° samjna. ।।४।।
।।४।। ।।२६०।। o pratipattimān o pratipattimās उपसंहारः
उपसंहारः सामाइयमाइअ
सामाइयमाइअं निर्विकारं
निर्विकारं सारस्वतोमिभिः
सारस्वतोमिभिः o garisthatā
o garisthatā yayordhameva o yayordhvameva ° krtah
° krtah oghatopamām oghatopamām osunyam
sünyam ° मतैनित्योऽस्तु
० मतैर्नित्योऽस्तु labdhavān
labdhavan-- o camatkārinām camatkāriņāṁ vikāro
vikāra हृद्रोहे समयाचिते हृद्गहे समयोचितः स्फीते च गीतध्वनौ स्फीतश्च गीतध्वनिः
° भाग्यभङ्गया . ° भाग्यभङ्गया० चित्रश्चरित्रश्रियः
चित्रं चरित्रश्रियः samayocite
samayocitah sphīte ca gītadhvanau sphītasca gītadhvanih citras
citram वतः
सर्वतः पुरः
purah pravisati
pravisatī rio
Sri . jitavijaya .
Jītavijaya
13
11
28 28
30
201 201 29 201 2023 202 202 202
+
००
N
1
CN
पुरे pure
202 203 203 203 203
21 24

Page #43

27
25
VERSE-INDEX
श्लोक-सूची (Sloka-suc1) 207 2 Šloka-Sūcī
Šloka-sūcī 207 साधनां
साधूनां 207 agñānā'hi.
agñānāhi. 207 21 gatam
gatam 208 21 nava hpāśo
navah pāśo 208 26 आत्मान विषयः
आत्मानं विषयः 208 pasair
pāśair 208 29 vrttir
vrttir 209 23/24 (after 23rd line) उ (U) 208 27 ūdirayisyasi
udīrayisyasi 210 10 जीव
जीवं 210 kesam
kesāṁ 211 kriyāunyam
krivāsūnyam 211 kleaksayo
klesaksayo 211 sri
Sri 212 CA)
(CA) 212 गच्छेत
गच्छेन० 212 gacchet
gacchen213 o inno'pi
o hino'pi 213 13 jñanameva
jñānameva 213 24 यच्छम
यच्छम 2143 भवाम्भोघेर
भवाम्भे धेर् 214 ° लधवो
० लघवो 215
दुबुद्धि 216 26 ° पदमप्पे
०पदमप्येक 217 19 brahma
brahma 218 6 trsnā
°tsna 218 8 purahsnitān. purahsthitān.
15
7
22
23
7
दुर्बुद्धि .

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11
12
218 218 218 218 218
13 15
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218
19
20 7
15
18 __19
21 26 30
31
218 219 219 219 219 219 219 219 219 220 220 221 222 222 223 223 223 223
२७५
२५७ 275
257 कृपणासू
कृपणास् पक्ष ।
पक्ष० प्रकाशि तं
प्रकाशित ° व्ये यूह
° व्यूह • ° viham
vyūham संसारान्
संसारान्० ब्रह्म
ब्रह्म ०घुमृणानू
घुमृणोन्० o sraddhānghusrnān • sraddhānaghus rņonkimb hūri
kimbhūriभिन्नोदेशेन
भिन्नोदशेन बहिष्टिर
बद्दिष्टिर bhramvātī
bhramavāți सर्वष्वू
सर्वेप्व् १२४ बाह्याम्
बाह्यम् drstih krpāvsstir drsuh kịpāvrsțir ° पुण्यं .
पुण्यं ° sampata
° sampataकतव्यं
कर्तव्यं लोक
लोके vādānsc
vādāpsca o harpakşaih
o haryakşaih srstir
srsuir जलापूणैर्
जलापूर्णर o śāstrānam
• sästrānām
१८७ 147
187
१२८ .
12 26
15
224
224 224
224
225
225
4

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10
225 225 225 225 225 226 226
24 29
sucí. suddhānubhava. श्रेयोदमस्य mūlāni şraye şuddhoyadanusthānam ° प्रघृतानाम्
• sucī, suddhănubhava श्रेयोद्रमस्य mūlāni śraye suddhoyadanusthānam
° प्रवृत्तानाम् 201
pradīpaśced
01
226 227 227 227
16 14 17 18
oprad īpašced
63
93
last cover page, line-34
GURUTATTVA
VINISHYAH
GURUTATTVAVINISCHYAH

Page #46

Page #47

1
पूर्णता
(Fulness, Perfection )
* Central Idea *
The embodied soul has got to be disembodied. The soul has to regain its integral nature which it has lost on account of Karmic envelope. To move towards perfection is the highest goal for any being whatsoever.

Page #48

Page #49

॥ज्ञानसार॥
JÑANASĀRA
[1] पूर्णता
PŪRNATĀ ऐन्द्रश्रीमुखमग्नेन लीलालग्नमिवाखिलम् । सच्चिदानन्दपूर्णेन पूर्ण जगदवेक्ष्यते ॥१॥ aindrasrisukhamagnena
līlālagna mivākhilami saccidānandapūrnena
pūrņam jagadaveksyate 11!!! Meaning : One who has developed to the full the sense of existence, knowledge, and bliss, sees the whole world full of them, just as one who is plunged in wealth and happiness of the Lord of Gods sees the whole world full of them. (1).
Notes : ऐन्द्र means belonging to or concerning Indra. (1).
पूर्णता या परोषाधेः सा याचितकमण्डनम् । या तु स्वाभाविकी सैव जात्यरत्नविभानिभा ॥२॥ pūrnatā yā paropādheh
să yācitakamaņdanam 1 yā tu svābhāvikī saiva
játyaratnavibhānibhā 11211

Page #50

Jnānasāra
Meaning : A plenty acquired from other's objects or possessions is (just) an ornament borrowed or begged from others. A plenty which is natural shines like the lustre of a gem that is lovely or has no blemish. (2).
Notes : sich means excellent, costly or of a high quality. (2).
अवास्तवी विकल्पैः स्यात् पूर्णताब्धेरिवोमिभिः । पूर्णानन्दस्तु भगवान् स्तिमितोदधिसन्निभः ॥३॥
avāstavī vikalpail syāt
pūrnatābdherivormibhil pūrŋanandastu bhagavān
stimitodadhisannibhah 11311
Meaning : The soul's perfection becomes non-existent on account of thoughts (desires) just as the ocean's due to waves. But the Almighty God who is full of bliss is just like an ocean which is still. (3).
Notes : fraiña means still. (3).
जागर्ति ज्ञानदृष्टिश्चेत् तृष्णाकृष्णाहिजाङ्गुली । पूर्णानन्दस्य तत् किं स्याद् दैन्यवृश्चिकवेदना ॥४॥
jāgarti jñānadrstiścet
trsnā-krsnāhijārgulī i pūrņanandasya tat kim syad
dainyavrścikavedanā 11411

Page #51

Pūrnatā
Meaning : What can a scorpion-bite in the form of helplessness or begging do to a soul which is (by its very nature) full of bliss, if right know ledge which is just like an antidote to the bite ei black cobra in the form of a desire, arises ir the soul ? (4).
Notes : 51at means a magical formulae which serving as an antidote, removes the poison of the snake bite. (4).
पूर्यन्ते येन कृपणास्तदुपेक्षेव पूर्णता । पूर्णानन्दसुधास्निग्धा दृष्टिरेषा मनीषिणाम् ॥५॥
pūryante yena krpaņās
tadupeksaiva pürnatā 1 pūrnānandasudhāsnigdhā
drstireşā manīsiņām 11511
Meaning : Perfection means indifference to those things sought after by the miserly. The outlook of the (really) intelligent consists of an approach shaped by the nectar in the form of total joy. (5).
अपूर्णः पूर्णतामेति पूर्यमाणस्तु होयते । पूर्णानन्दस्वभावोऽयं जगदद्भुतदायकः ॥६॥
apūrnah pūrnatāmeti
pūıyamānastu hīyate | pārnānandasvabhāyo'yam
jagadadbhutadāyakaḥ 11611

Page #52

Jñānasāra
Meaning : One reaches perfection if his wordly desires are kept under restraint; but he goes on becoming imperfect if his wordly desires are in the process of fulfilment. This is the (characteristic of the) total bliss which gives wonderful things to ( the people of) the whole world. (6).
परस्वत्वकृतोन्माथा भूनाथा न्यूनतेक्षिणः । स्वस्वत्वसुखपूर्णस्य न्यूनता न हरेरपि ।।७।।
parasvatvakstonmāthā
bhūnāthā nyūnatekşiņaḥ 1 svasvatvasukhapūrņasya
nyūnatã na harerapi 11711
Meaning : Those who are possessed by the madness in the form of a belief that what as a matter of fact belongs to others is their own, will find themselves ever-wanting, while those who are happy on the strength of their own possessions will find Harieven less than themselves. (7).
कृष्णे पक्षे परिक्षीणे शुक्ले च समुदश्चति । द्योतन्ते सकलाध्यक्षाः पूर्णानन्दविधोः कलाः ॥८॥
krsne pakse pariksīne
sukle ca samudañcati i dyotante sakalādhyaksāh
pūrņānandavidhoh kalāḥ 11811

Page #53

Pūrnatā
Meaning : When the dark half is gone, and the bright half has started, all the digits of the full moon in the form of full bliss, which are visible to all, (begin to) shine. (8).
Notes : 49747h means visible to all. (8)

Page #54

Jñānasāra
2
मग्नता (Self-absorption )
* Central Idea *
Perfection follows self-absorption and self-absorption is the negation of all the things except the soul. Unless every external object is shut out and the attention is focussed on the self, Perfection, Fulness, or Integrity, whatever name you may give, never arises.

Page #55

Magnatā
[2] मग्नता
MAGNATA
प्रत्याहृत्येन्द्रियव्यूहं समाधाय मनो निजम् । दधन्चिन्मात्रविश्रान्तिमग्न इत्यभिधीयते ॥१॥ ॥९॥
pratyāhrtyendriyavyūham
samadhāya mano nijami dadhancinmāiraviśrāntir
magna ityabhidhīyate 11111 11911 Meaning : He is called “self-absorbed” (477) who takes rest in his knowledge only having, withdrawn the whole aggregate sense-organs and having quieted his own mind. (1) [9].
Notes : fac means consciousness. It is one of the three, namely, a (existence), Fac ( consciousness ), and 37575€ Bliss). (1) [9].
यस्य ज्ञानसुधासिन्धौ परब्रह्मणि मग्नता । विषयान्तरसञ्चारस्तस्य हालाहलोपमः ॥२। ॥१०॥
yasya jñānasudhāsindhou
parabrahmani magnatā 1 vişayāntarasañcāras
tasyahālāhalopamaḥ 11211 111011 Meaning : Pursuit after any other object of senseorgan is just like a deadly poison to him who is immersed in the Supreme which is an ocean of nectar in the form of knowledge. (2) [10].
Notes : par means 'wandering'. (2) [10].

Page #56

Jñānasāra
स्वभावमुखमग्नस्य जगत्तत्वावलोकिनः । कतत्वं नान्यभावानां साक्षित्वमवशिष्यते ॥३॥ ॥११॥
svabhāvasuknamagnasya
jagattatvāvalokinah ! kartrtvam nănyabhāvānām
sakṣitvamavaśisyate 11311111111
Meaning : He who is immersed in happiness generating from his own nature and who is observing (dispassionately) at things of the world is not the doer of other things but he is merely the witness. (3) [11].
Notes : One who is immersed in himself and looks at the world as a separate entity is not a doer but only a witness. (3) [11].
परब्रह्मणि मग्नस्य श्लथा पौद्गलिकी कथा । क्यामो चामोकोन्मादाः स्फारा दारादराः क्व च ॥४॥ ॥१२॥
parabrahmani magnasya
ślathā paudgaliki kathā 1 kvāmī cāmīkaronmādāh
sphārā dārādarāḥ kva ca 11411 111211 Meaning : The talks about material objects become less and less in the case of one who has focussed his attention on the Supreme. The lust for gold as also for the embraces of the ladies has no place for such a man. (4) [12].
Notes : 441 means ‘uninteresting' and 911 means *lusty'. (4) [12].

Page #57

Magnata
तेजोलेश्याविवृद्धिर्या साधोः पर्यायवृद्धितः । भाषिता भगवत्यादौ सेत्थंभूतस्य युज्यते ॥५॥ ॥१३॥
tejoleśyā vivrddhiryā
sādhoh paryāyavrddhitah | bhāsitā bhagavatyādau
setthambhūtasya yujyate 11511 111311
Meaning : The increase of spiritual lustre due to continued increase of the duration of monkhood which has been referred to in the Bhagvati Sūtra is in relation to the monk of this type. (5) [13].
Notes : dilant is just an 'aura'. of means 'duration' of monkhood. Angat stands for the canonical work which is also called विवाहपण्णत्ती (5) [13].
ज्ञानमग्नस्य यच्छर्म तद्वक्तु नैव शक्यते । नोपमेयं प्रियाश्लेषैर्नापि तच्चन्दनद्रवैः ॥६॥ ॥१४॥
jñānamagnasya yaccharma
tadvaktum naiva sakyate 1 nopameyam priyāślesair
nāpi taccandanadravaiḥ 11611 111411
Meaning : It is not possible to describe happiness of one who is taking a plunge in knowledge. Neither is it comparable with the embraces of the beloved nor with the sandal-wood paste. (6) [14].
Notes : means 'ecstacy' or 'final beatitude'.(6)[14].

Page #58

127
aađeagqì aea fag¶¶sfq #8: 1 किं स्तुमो ज्ञानपीयूषे तत्र सर्वाङ्गमग्नताम् ||७|| ||१५||
śamaśaityapuso yasya vipruso'pi mahākathāḥ
kim stumo jñānpiyūṣe
tatra sarvangamagnatām 170 15
Meaning: There are many long stories which strengthen the feeling of coolness accruing from the drop even of the nectar of knowledge. But how can we eulogize the feeling of (total) bliss in the case of one who is plunged in the nectar of knowledge with his entire body? (7) [15].
Jñānasāra
Notes: q means 'of him who possesses' and fag means 'drop'. (7) [15]

यस्य दृष्टि: कृपावृष्टिर्गिरः शमसुधाकिरः ।
तस्मै नमः शुभज्ञान-ध्यानमग्नाय योगिने ||८|| ||१६||
yasya dṛstih krpāvrstir giraḥ samasudhākiraḥ |
tasmai namaḥ śubhajñāna
dhyānamagnaya yogine 118|| ||16||
Meaning Bow to that yogi who is immersed in auspicious knowledge and auspicious meditation and whose very look showers compassion and whose speech scatters nectar of tranquility (everywhere). (8) [16].
Notes: fax: is derived from to scatter. It is in alliteration with : (8) [16].
45

Page #59

Sthiratā
3
स्थिरता ( Stability )
* Central Idea *
Stability is the prerequisite of self-absorption. If the mind is distracted, out of hinge or order, no thoughts on anything, much less on self, are possible. Stability, firmness or one – pointedness leads to concentration which in its turn paves a way to perfection.
451

Page #60

Jñānasara
[3]
स्थिरता
STHIRATA वत्स ! किं चश्चलस्वान्तो भ्रान्त्वा भ्रान्त्वा विषीदसि । निधिं स्वसन्निधावेव स्थिरता दर्शयिष्यति ॥१॥ ॥१७॥
vatsa ! kim cañcalasvānto
bhrāntvā bhrāntvā vişīdasi | nidhim svasannidhāveva
sthiratā darśayisyati 11111 111711 Meaning : Oh! dear one! Why art thou upset having wandered continuously with a fickle mind and soul? The stability (of mind and soul) will show you the treasure which is (in your) neighbourhood. (1) [17].
Notes : Fatra means one's heart or mind or consciousness. (1) [17].
ज्ञानदुग्धं विनश्येत लोभविक्षोमकर्चकैः । अम्लद्रव्यादिवास्थैर्यादिति मत्वा स्थिरो भव ॥२॥ ॥१८॥
jñānadugdham vinaśyeta
lobhaviksobhakūrcakaih 1 amladravyādivāsthairyād
iti matvā sthiro bhava 11211 111811 Meaning : Be stable having thought that the milk of knowledge will get destroyed by the sour object of instability through producing curdles in the form of evil thought such as greed. (2) [18].
Notes : Le means curdle fefta means various shades of passion, here greed. (2) [18].

Page #61

Sthiratā
अस्थिरे हृदये चित्रा वानेत्राकार गोपना । पुंश्चल्या व कल्याणकारिणी न प्रकीर्तिता ॥ ३ ॥ ॥ १९ ॥
asthire hrdaye citrā
vārnetrākāragopanā |
pumścalya iva kalyana
kāriņī na prakīrtitā |13|| ||19||
Meaning Just as concealment of various types such as that of (real) speech, movements of eyes and form or figure in the case of an unchaste woman does not do any good, the concealment of (real) thoughts etc. in an unstable heart also does not do any good. (3) [19]. Notes: ar ultimatety meins "hypocrisy". There is one type of thoughts and sentiments and they are expressed through different type of words, movements of eyes and figure. This is hypocrisy and it does not help. गोग्न means concealment and पुंश्चली means a characterless woman. [3] (19).

अन्तर्गत महाशल्यमस्थैर्यं यदि नोद्धृतम् ।
क्रियौषधस्य को दोषग्तदा गुणमयच्छतः | ४|| ||२०||
antargatam mahāśalyam
asthairyam yadi noddhṛtam |
15
kriyauṣadhasya ko doṣas
tada gunamayacchataḥ 114 ||20|||
Meaning If instability in the form of a great thorn which has gone deep down inside is not taken out, what blame it is of the medicine in the form of religious activity, if it does not do any good? (4) [20]. Notes: here does not mean mere activity. It here means religious activity. д stands for benefit and : not giving. (4) [20].

Page #62

16
Jñānasāra
स्थिरता वाङ्मनःकायैर्येषामङ्गाङ्गितां गता । योगिनः समशीलास्ते ग्रामेऽरण्ये दिवा निशि ॥५॥ ॥२१॥
sthiratā vārimanaḥ kāyair
yeşāmangārgitāṁ gatā 1 yoginah samaśīlāste
grāme'ranye divā nisi 11511 112111
Meaning : If stability has become a part and parcel of speech, mind and body just as a limb is a part and parcel of the body, the contemplative saints are equanimous to either village or wilderness, by day or at night. (5) (21).
Notes : 347115A means part and parcel of the body. (5) (21).
स्थैर्यरत्नप्रदीपश्चेद् दीप्रः संकल्पदोपजैः । तद्विकल्पैरलं धूमैरलं धूमैस्तथाऽऽस्रवैः । ६॥ ॥२२॥ sthairyaratnapradīpašced
dīpraḥ sankalpadīpajaiḥ | tadvikalpairalam dhūmairalam
dhūmaistatha”sravaiḥ 11611 112211 Meaning : If a jewelled lamp in the form of stability is shining, where is the need of other lamps in the form of doubts giving rise to columns of smokes in the form of uncertainties and extremely sinful activities? (6) (22).

Page #63

Sthirată
उदीरयिष्यसि स्वान्तादस्थैर्यं पवनं यदि । समा घटां विघयिष्यसि ||७|| ||२३||
udīrayiṣyasi svāntād
2
asthairyam pavanam yadi |
samādherd har mameghasya
ghaṭām vighaṭayisyasi ||7|| ||23||
Meaning If thou producest from the heart wind in the form of instability, thou wilt be dispersing (thereby) the aggregate of clouds in the form of religion of which the mental equipoise is the climax. (7) (23)
चारित्रं स्थिरतारूपमतः सिद्धेष्वपीष्यते ।
यतन्तां यतयोऽवश्यमस्या एव प्रसिद्धये ||८|| ||२४||
caritram sthiratārūpam
ataḥ siddheṣvapiṣyate i
yatantam yatayo'vasyam

asya eva prasiddhaye |18|1 1|24|||
Meaning: Good conduct can bring about stability and therefore it is to be desired in the case of liberated souls even. Oh! Saints! strive for it in order to take stability to consummation. (8) (24)
17
Notes: Total stability or the staticstate of the innumerable space-points of the soul is the very character in the case of the siddhas. (8) (24)
卐

Page #64

Jňānasāra.
मोहत्यागः
(Non-Delusion )
* Central Idea *
Non-Delusion cannot be had without stability which here means the stability of mind and body. If Delusion is thrown off, one can nicely perform the role of an uninterested spectator or a mere witness.
151

Page #65

Mohatyāgah
[4]
मोहत्यागः
MOHATYAGAH अहं ममेति मन्त्रोऽयं मोहस्य जगदान्थ्यकृत् । अयमेव हि नम्पूर्वः प्रतिमन्त्रोऽपि मोहजित् ॥१॥ ॥२५॥ aham mameti mantro’yam
mohasya jagadāndhyakịt 1 ayameva hi naõpārvah
pratimantro’pi mohajit ||1|| 11251|| Meaning : The two words “I” and “Mine" constitute the magical spell of Delusion which makes the whole world blind. A riegative particle prefixed to it makes a magical spell (771€) which is just the opposite of it as it conquers delusion. (1) [25] Notes : 7572' means a prefix denoting negation.
(1) [25] शुद्धात्मद्रव्यमेवाहं शुद्धज्ञानं गुणो मम । नान्योऽहं न ममान्ये चेत्यदो मोहास्त्रमुल्वणम् ॥२॥ ॥२६॥ suddhātmadravyamevāham
suddhajñānam guno mama1 nānyo’ham na mamānye
cetyado mohăstramulbanam 11211 112611 Meaning: I am the pure (unsullied) substance called “soul". My property is pure knowledge. I am neither other than this nor are other substances mine. This is the terrific missile to do away with delusion. (2) [26]
Notes : Eat is 5T + zlã + 377: and means this ': (2) [26]

Page #66

Jõānasāra
यो न मुदति लग्नेषु भावेष्वौदयिकादिषु । आकाशमिव पङ्केन नासौ पापेन लिप्यते ॥३॥ ॥२७॥ yo na muhyati lagneșu
bhāveșvaudayikādiņu ākāśamiva pankena
nāsau pāpena lipyate 1311 112711 Meaning: He who is not deluded by the moods such as Audayika etc., attached to Karman is not soiled with sins just as sky with mud. (3) [27]
Notes : The moods produced by the operation of the law of Karman are five, namely, Ksāyika (the mood existing when the Karman is being annihilated completely ), Kṣāyopaaşmika (the mood existing when Karman is being partly annihilated and is being partly quelled ), Aupaśamika (the mood existing when the Karman is quelled ), Audayika ( the mood existing when the Karman comes into existence) and Pārināmika (the mood existing when the Karman begins operating). (3) [27]
पश्यन्नेव परद्रव्यनाटकं प्रतिपाटकम् । भवचक्रपुरस्थोऽपि नामूढः परिखिद्यति ॥४॥ ॥२८॥ paśyanneva paradravya
nāțakaṁ pratipāțakami bhavacakrapurastho’pi
nāmūdhaḥ parikhidyati 11411 112811 Meaning: A soul, living in the city in the form of worldly cycle, and observing the drama in the form of a play of substances other than the soul at every corner of the) street, is not afflicted with grief if he is not deluded. (4) [28]
Notes : aíaarz# means every street or lane. (4) [28]

Page #67

Mohatyagaḥ
विकल्पचपकैरात्मा पीतमोहासवो ह्ययम् । भवोच्चतालमुत्तालप्रपठचमधितिष्ठति ॥ ५ ॥ २९ ॥
vikalpacaṣakairātmā
pītamohāsavo hyayam |
bhavoccatālamuttāla
prapañcamadhitiṣṭhati |5|| ||29||
Meaning: Drinking the wine of delusion in the cup in the form of doubts, the soul takes shelter to a bar of wine in the form of worldly cycle where the clappings of hands raised high are made. (5) [29]
निर्मलं स्फटिकस्येव सहजं रूपमात्मनः । अध्यस्तोपाधिसंबंधो जडस्तत्र विमुह्यति ॥ ६ ॥ ॥३०॥
nirmalam sphaṭikasyeva sahajam rūpamātmanaḥ
adhyastopādhisambandho

jaḍastatra vimuhyati ||61| 1|301|
21
Meaning: The nature of the soul is natural and pure just as that of the crystal. An idiot who has attached extraneous nature to it
becomes subject to
Infatuation. [6] (30)

Page #68

Jñănasăra
अनारोपमुख मोहत्यागादनुभवन्नपि । आरोपप्रियलोकेषु वक्तुमाश्चर्यवान् भवेत् ॥७॥ ॥३१॥ anāropasukbam mona
tyāgādanubhavannapi 1 āropapriyalokesu
vaktumāścaryavān bhavet 11711 113111 Meaning : The Yogi (the contemplative Saint), experiences natural happiness as he has given up delusion; wonders to describe it (nappiness) to the people who are fond of unnatural happiness. (7) [31]
Notes : Etrita means that which is due to superimposition, that is to say, unnatural. 37artta means what is without superimposition, that is to say, natural. (7) [31]
यश्चिदर्पणविन्यस्तसमस्ताचारच रुधीः । क्व नाम स परद्रव्येऽनुपयोगिनि मुह्यति ॥८॥ ॥३२॥ yaściddarpanavinyasta
samastācāracärudhihi kva nāma sa paradravye'
nupayogini muhyati 11811 113211 Meaning : How can he whose intellect has become pure on account of five activities relating to the soul reflecting in the mirror of intelligence, be fascinated by the useless objects other than the soul ? (8) [32]
Notes : hear means five activities (TTTTT) such as knowledge, faith, conduct, penance and energy. (8) [32] ·
45

Page #69

2. Jñānam
5
ज्ञानम् ( Knowledge
* Central Idea *
Cara DAHA
One gets right type of knowledge, if he has no Delusion. The light of knowledge becomes manifest, the moment the lid of Delusion is lifted. The knowledge of the undeluded, even if it is of one word, let got the whole canon, secures for him emancipation.
That knowledge, which iakes one nearest to the Soul, is the Right knowledge. That is no knowledge which gives rise to controversies and wrangles. .
45

Page #70

Jñānasāra
[5]
ज्ञानम्
JÑANAM मज्जत्यज्ञः किलाज्ञाने विष्टायामिव शूकरः । ज्ञानी निमज्जति ज्ञाने मराल इव मानसे ॥१॥ ॥३३॥ majjatyajñaḥ kilājñāne
viştāyāmiva sūkarah, jñāni nimajjati jñāne
marāla iva mănase 11111 113311 Meaning : The ignorant person remains absorbed in ignorance just as a hog in the excreta; the knowledgeable in knowledge just as a swan in Mānasa lake. (1) [33]
निर्वाणपदमप्येकं भाव्यते यन्मुहुमुहुः । तदेव ज्ञानमुत्कृष्टं निर्बन्धो नास्ति भूयसा ॥२॥ ॥३४॥ nirvāṇapadamapyekam
bhāvyate yanmuhurmuhuh | tadeva jñānamutkrstam
nirbandbo nāsti bhūyasā 11211 113411
Meaning : That is supreme knowledge if only one phrase concerning, emancipation is meditated oft and on. There is no insistence on more. (2) [34]
Notes : Alafu means insistence, importunity. A is the Instr. sing. of the word 7(2) (34)

Page #71

Jñānam
25
स्वभावलाभसंस्कारकारणं ज्ञानमिष्यते । ध्यान्ध्यमात्रमतस्त्वन्यत् तथा चोक्तं महात्मना ॥३॥ ॥३५॥ svabhāvalābhasanskāra
kāraṇam jñānamisyate 1 dhyāndhyamātramatastvanat
tathā coktam mahātmanā 11311113511 Meaning : The knowledge which is the cause of the impression on memory about the acquisition of one's own true nature is to be hankered after. Anything else is mere blindness of intellect-the great men have said. (3) (35)
Notes :- 777777 is compounded of it and 371747. RETTHAT is used to mean “ by Patanjali" as interpreted by some ( See p. 49 of the staan edited by Bhadragupta. vijayajī, ( V. S. 2033 edition). (3) [35]
वादांश्च प्रतिवादांश्च वदन्तोऽनिश्चितांस्तथा । तत्वान्तं नैव गच्छन्ति तिलपीलकवद् गतौ ॥४॥३६॥ vādānsca prativādānsca
vadanto'niścitānstathā 1 tattvāntam naiva gacchanti
tilapilakavad gatau 1141] 113611 Meaning : Those never reach the final conception of truth who make indeterminate or unc rtain statements and counter-statements just as an ox circumambulating in the sesamų m-grinding mill. (4) [36]
Notes : foto Te is an adjectival phrase meaning *an ox employed for grinding or crushing sesamum ”. (4) [36]

Page #72

26
Jnanasāra
स्वद्रव्यगुणपर्याय चर्या वर्या पराऽन्यथा । fa qaradidit feestartufaga: 1,411 113011 svadravyagunaparyāya
caryā varyā parā'nyathā 1 iti dattātmasantustir
mustijñānasthitirmune! 11511 1137|| Meaning : Transformation into one's own self, with property, and modificatory change is excellent. Transformation into other substance with property and modificatory change is just the opposite of this. The monk who is thus satisfied with his own self has the whole knowledge in his fist. (5) [37]
Notes : Self-knowledge is the only thing to be hankered after. Every tiing else is useless. (5) [37]
अस्ति चेद् ग्रन्थिभिज्ज्ञानं किं चित्रैस्तन्त्रयन्त्रणैः । प्रदीपाः कोपयुज्यन्ते तमोध्नी दृष्टि रेव चेत् ॥६॥ ॥३८॥
asti ced granthibhijjñānam
kiin citraistantrayantranaih 1 pradīpäh kvopayujyante
tamoghní dřstireva cet 11611 113811 Meaning : Where is the need of other restraints from the scriptures, if only one has cut asunder the knowledge knot through Right knowledge ? If we sight itself is able to dispel darkness, lamps have no use. (6) [38]
Notes : a means knot. It may have been formed by any one of these, namely, love, hatred, or for that matter, any passions etc., in a word, by nascience, 9501 means 'curb' or 'control or 'prohibitory injunction.' (6) [38]

Page #73

Jnānam
27
मिथ्यात्वशैलपक्षच्छिद् ज्ञानदम्भोलिशोभितः । निर्भयः शक्रवद् योगी नन्दत्यानन्दनन्दने ॥७॥ ॥३९॥
mithyātvaśailapaksacchid
jñānadambholiśobhitah | nirbhayal sakravad yogi
nandatyānandanandane 11711 113911 Meaning : A yogi ( contemplative monk ) who is able to break the wings of the mountain in the form of perverse knowledge and who appears beautiful due to wielding the thunderbolt in the form of knowledge rejoices, being devoid of fear, in the garden in the form of joy like the Lord of gods: (7) [39]
Notes : In Hindu mythology, Indra is described as one who has torn asunder the wings of the mountain, with his thunderbolt, which, it is believed in it, has the capacity to fly. (7) (39)
Instead of splitting the first half into two phrases, it can also be taken as a whole firs: half. In that case पक्षच्छिद् will be the adjectival phrase qualifying ज्ञानदग्भोलि.
पीयूषमसमुद्रोत्यं रसायनमनौषधम् । अनन्यापेक्षमैश्वर्यं ज्ञानमाहुर्मनीषिणः ॥८॥ ॥४०॥
pīyūşamasamudrottham
rasāyanamanausadham 1 ananyāpeksamaiśvaryam
jñānamāhurmanīşinaḥ 11811 114011 Meaning : The wise say that knowledge is that which is nectar though not produced from the ocean; it is elixir but not a medicine; and it is prosperity, not accruing from others. (8) (40).
Notes : 3119 (knowledge) is nectar, elix'r, and prosperity - all three rolled in one and also quite independent of anything external. It is self-sufficient. (8) [40]

Page #74

D
Jõānasāra
74: ( Tranquility)
* Central Idea #
Supreme type of knowledge always gives rise to peace of mind. It keeps at a distance all the wicked thoughts. No conflict can remain. Everything is good and fine and every one is he and he is every one.

Page #75

Sama!
29
[6]
ŚAMAŇ विकल्पविषयोत्तीर्णः स्वभावालम्बनः सदा । ज्ञानस्य परिपाको यः स शमः परिकीर्तितः ॥१॥ ॥४१॥
vikalpavişayottīrnah
svabhāvālambanah sadā | jñānasya paripāko yah
sa samah parikīrtitah ||1|| 114111 Meaning : That is described as Tranquility which arises on withdrawal from the varying thoughts of the mind, which springs from the self if and when it is resorted to, and which is the result of mature knowledge. (1) [41]
Notes : Fraga means reverting to one's own nature which is pure and blissful. (1) (41]
अनिच्छन् कर्मवैषम्यं ब्रह्मांशेन समं जगत् । आत्माभेदेन यः पश्येदसौ मोक्षंगमी शमी ॥२॥ ॥४२॥
anicchan karmavaisamyam
brahmāmśena samam jagat 1 ātmābhedena yah paśyed
asau moksamgamī šamī 11211 114211 Meaning : He, who does not recognize disparity generated from a variety of acts and activities and who sees the whole world as his own self taking it to be a particle of Brahma, has, acquired Tranquility and he will attain emancipation. (2) [42]
Notes : not means one who goes. He, who thinks that everyone is his own self, works out his own emancipation. Compare with this the following stanza of the Gītā :
“विद्याविवेकसंपन्ने, ब्राह्मणे गवि हस्तिनि । grada saya a, qfosar: Hafra: 11" 34.“, t. RC (2) [42]

Page #76

30
Jñāpasāra
आरुरुक्षुर्मुनिर्योगं श्रयेद् वाह्यक्रियामपि । योगारूढः शमादेव शुध्यत्यन्तर्गतक्रियः ।३॥ ॥४३॥
ārurukṣurmuniryogam
śrayed bāhyakriyāmapi i yogārūdhah samādeva
Sudhyantargatakriyah ||3|| ।।43।। Meauing : The contemplative monk (yogi) who desires to ascend the ladder of yoga, may resort to external activities even. But one, who has ascended it remains always pure on account of Tranquility, even though he does internal activity. (3) [43].
ध्यानवृष्टेदयानद्याः शमपूरे प्र पति । विकारतीरवृक्षाणां मूलादुन्मूलनं भवेत् ॥४॥ ॥४४॥
dhyāna vrsterdayānadyāḥ
samapūre prasarpatii vikāratīravřksāņāṁ
mūlādunmūlanam bhavet 11411 114411 Meaning : When the flood in the form of Tranquility of the river in the form of mercy caused by rain in the form of meditation is advancing, the trees in the form of passions standing on the bank get uprooted. (4) [44]
Notes : ध्यान, दया and शम respectively stand for rain, river and food. The idea of this stanza is supported by Ācārya Malayagiri in his commentary •on आवश्यक-सूत्र :
"सुविदियजगस्सभाको निस्संगो निभओ निरासो अ। वेरग्गभावियमगो झाणमि सुनिश्चलो होइ ॥” (4) [44]

Page #77

Samah
31
ज्ञानध्यानतपःशीलसम्यक्त्तम हितोऽप्यहो । तं नाप्नोति गुणं साधुर्यमाप्नोति शमान्वितः ॥५॥ ॥४५॥
jñānadhyānatapahśīla
samyaktvasahito'pyaho 1 tam nāpnoti guņam sādhur
yamāpnoti samānvitah 11511 114511 Meaning: A monk who has got tranquility comes to acquire that merit which even a monk who has achieved knowledge, meditation, penance, character, and right vision has not. (5) 1457
Notes : Penance of which the main characteristic is the cessation of desire is twelvefold. External is sixfold and internal also is sixfold. The revered उमास्वाति says in his प्रशमरति the same thing :
"Aitzizafat fatigagiquats 9TIFA: 1 तं न लभते गुणं यं प्रशमगुणमुपाश्रितो लभते ॥२४३।।" This is also furthermore corroborated by this :“@421H 241941, 84214 zuig, €424 44 Hire cet 2, Cam Guatu Gradu opis, for oral 1297 tot 2" (5) [45] स्वयंभूरमणस्पर्द्धिवाधिष्णुममतारसः । मुनिर्येनोपमीयेत कोऽपि नायौ चराचरे । ६॥ ॥४६॥
svayambhūramaņasparddhi
vardhisnusamatārasah muniryenopamīyeta
ko'pi nāsau carácare 11611 114611 Meaning: There is, in this universe of sentient and non-sentient beings, none who can be compared with the monk whose prowess vies with that of the Svayambhū ocean and whose sentiment of Tranquility is on an increase. (6) [46]
Notes : Svayambhū is the greatest of all oceans in the universe measuring in extent half a Rajju which is unimaginably long.“grata ” again says the same thing :
"निर्जितमदमदनानां वाक्कायमनोविकाररहितानाम् । fafaqa tiahla Alt: ufaibataih 11 RBC ll" (6) [46

Page #78

32
Jñānasāra
शमसक्तसुधासिक्तं येषां नक्तंदिनं मनः । कदापि ते न दह्यन्ते रागोरगविषोमिभिः ॥७॥ ॥४७॥
samasūktasudhāsiktam
yeşāṁ naktamdinam manah Kadāpi te na dahyante
rāgoragavişormibhiḥ 11711 114711 Meaning : Those monks whose mind is, day and night, sprinkled over by the nectar in the form of aphorisms relating to Tranquility, are never consumed by the feelings in the form of poison of the serpent in the form of attachment. (7) [47]
Notes : means aphorisms, maxims etc. (7) [47] गर्जज्ज्ञानगजोनुरङ्गध्यानतुरङ्गमाः । जयन्तु मुनिराजस्य शमसाम्राज्यसंपदः ॥४८॥
garjajjñānagajottunga
rargadhyānaturangamāḥ 1 jayantu munirājasya
samasāmrājyasampadaḥ 11811 114811 Meaning : May the royal wealth in the form of Tranquility of the monk in the form of universal monarch whose knowledge in the form of thundering elephants is eloquent and whose meditation in the form of leaping horses is developing, be victorious. (8) [48]
Notes : a means thundering in relation to elephants and eloquent in relation to knowledge. 375 15 means jumping in relation to horses and developing or increasing in relation to meditation. (8) [48]
. . .. .

Page #79

Indriyajayaḥ
इन्द्रियजयः ( The Victory over sense-organs )
* Central Idea *
Tranquility of Mind is on the wane, when the sense-organs take a chance to assert themselves. Thus the valient effort of attaining salvation suffers a setback. The efore, the triumph over sense-organs is advocated in this AŞTAKA.

Page #80

84
Jñānasāra
[7]
इन्द्रियजयः
INDRIYAJAYAH बिभेषि यदि संसारान्मोक्षप्राप्तिं च काङ्क्षसि । तदेन्द्रियजयं कर्तुं स्फोरय स्फारपौरुषम् ॥१॥ ॥४९॥
bibhesi yadi sansārān
moksaprāpatim ca kārksasi | tadendriyajayan kartum
sphoraya spnārapaurusam 11111 114911 Meaning : Develope vigourously your power to conquer sense-organs if thou art afraid of the worldly existence and if thou desirest to obtain cmancipation. (1) (49)
Notes : Altate means valiant effort. (1) [ 49 ] वृद्धास्तृष्णाजलापूर्णेरालवालैः किलेन्द्रियैः । मृ मतुच्छां यच्छन्ति विकारविषपादपाः ॥२॥ ॥५०॥ vrddhāstặsnājalāpūrņair
ālavālaih kilendriyaih mūrochāmatucchāṁ yacchanti
vikāravisapādapāḥ 11211 115011 Meaning : The poisonous trees in the form of passionate developments produce deep swoon as they go on growing, being filled with water in the form of thirst and being surrounded by basins of water. (2) [50]
Notes : cara means basin or trench. (2) [50]

Page #81

Indriyajayaḥ
35
सरित्सहस्रदुष्पूरसमुद्रोदरसोदरः । तृप्तिमान्नेन्द्रियग्रामो भव तृप्तोऽन्तरात्मना ॥३॥ ॥५१॥
saritsahasraduspūra
samudrodarasodarah trptimānnendriyagrāmo
bhava tipto'ntarātmanā 11311 115111 Meaning : The whole aggregate of the senseorgans is not pleased like the vast expanse of the ocean which is difficult to be filled up even if thousands of rivers pour into it. Therefore, be pleased with thy own inner self (rather than with the senseorgans). (3) [51]
Notes : egalar means the central part of the ocean ( 3 ) ( 51 )
आत्मानं विषयैः पाशैर्भववासपराङ्मुखम् । इन्द्रियाणि निबध्नन्ति मोहराजस्य किङ्कराः ॥४॥ ॥५२॥ ātmānam visayaih paśair
bhavavāsaparāngamukham indriyāni nibadhnanti
moharajasya kinkarāḥ 11411 115211 Meaning : The servants, in the form of senseorgans, of the king in the form of infatuation, bind the soul, which has become averse to residence in the worldly cycle, with the snares of sensuous pleasures. (4) (52]
Notes : 770149TISH? means one who has turned his back against wandering in the worldly cycle. Even such a person is intercepted by the sense-organs. Therefore, control, if not triumph, over them is imperative. ( 4 ) ( 52 )

Page #82

36
Jõānasāra
गिरिमृत्स्नां धनं पश्यन् धावतीन्द्रियमोहितः । अनादिनिधनं ज्ञानधनं पावे न पश्यति ॥५॥ ॥५३॥ girimộtsnām dhanam paśyan
dhāvatīodriyamohitaḥ 1 anādinidhanam jñān
dhanam pārsve na paśyati 11511 115311 Meaning : One, who is deluded by the senseorgans runs (to get) the earth of the mountain taking it as wealth, but he does not see the wealth of knowledge lying near him from time immemorial. (5) ( 53 ]
Notes : Usually the minerals such as gold, silver, copper etc. are found mixed up with the earth of the mountain. Therefore, the people are lured to it, and hence filiai ta is the pbrase used in the stanza. Will Feta not be better than iFRI Få ? (5) ( 53 ]
पुरःपुरःस्फुरत्तष्णा मृगतृष्णानुकारिषु ।। इन्द्रियार्थेषु धावन्ति त्यक्त्या ज्ञानामृतं जडाः ॥६॥ ॥५४॥ purahpurahsphurattrşnā
mrgatrsnānukārisu | indriyārthesu dhāvanti
tyaktvā jñānämộtam jadāḥ 11611 115411 Meaning : Leaving aside the nectar in the form of knowledge, the idiots whose lust goes on becoming greater and greater run after sensuous pleasures which resemble mirage. (6) (54)
Notes : The statement contained in the stanza is just the replica of that of प्रशमरति of उमास्वाति which is "Tai faqatg fahara 7 a 19417 TA I” (6) (54).

Page #83

Indriyajayah
पतङ्गभृङ्गमीनेभसारङ्गा यान्ति दुर्दशाम् । एकैकेन्द्रियदोषाच्चेद् दुष्टैस्तैः किं न पश्चभिः ॥७॥ ॥५५॥ patangabhộngamīnebha
sārangā yānti durdaśām ekaikendriyadosācched
dustaistaiḥ kim na pañcabhiḥ 11711 115511 Meaning : When a butterfly, bee, fish, elephant or deer becomes involved in a sorry plight even if one of the five sense-organs is misemployed, what to talk if and when all the five have been misemployed ? (7) [55] ___Notes : पतङ्ग, भृङ्ग, मीन, ईभ and सारङ्ग in this stanza should be taken in the order of gas, hita, 45, $4 and an and each of the five is connected with रुप, रस, गन्ध, FeaT and To respectively meaning beauty, taste, smell, touch and sound. (7) [55]
विवेकद्वीपहर्यक्षः समाधिधनतस्करैः । इन्द्रियैर्यो न जितोऽसौ धीराणां धरि गण्यते ॥८॥ ॥५६॥ vivekadvīpaharyaksaiḥ
samādhidhanataskaraih indriyairyo na jito'sau
dhīrāņām dbūri ganyate 11811 115611 Meaning : One, who is not conquered by the sense-organs which are as if it were lions conquering elephants in the form of discrimination and which are, as if it were, thieves looting the wealth in the form of mental equipoise, is placed in the front amongst courageous people. (8) [56] Notes : 778 means lion. (8) (56]
55

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8
त्यागः
(Renunciation)
*Central Idea *
After establishing victory over sense-organs, it becomes easy, of course, some what, to renounce the wordly things. This ASTAKA therefore, enjoins on the aspirant to abandon attachment to worldly relations and substitute his love symbolically speaking, on the spiritual relations, the qualities of soul.
55

Jñanasāra
*0*7
COCA

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. 39
Tyāgah
[8] त्यागः
TYĀGAH संयतात्मा श्रये शुद्धोपयोगं पितरं निजम् । धतिमम्बां च पितरौ तन्मां विसृजतं ध्रुवम् ॥१॥ ॥५७॥ samyatātmā śraye śuddho
payogam pitaram nijam, dhrtimambām ca pitarau
tanmārn visrjatañ dhruvam 11111 115711 Meaning : I now turn my face to self-control and resort to the pure employment of consciousness which is now my father and to absorption of self wbich is now my mother. Oh ! parents ! leave me now without fail. (1) (57]
Notes : Here in this stanza, the aspirant asks the worldly parents to leave him as he now wants to adopt pure consciousness and self-absorption as his spiritual father and mother respectively. (1) [57]
युष्माकं संगमोऽनादिबन्धवोऽनियतात्मनाम् । ध्रुवैकरूपान् शीलादिवन्धूनित्यधुना श्रये ॥२॥ ॥५८॥ yuşmākam sarigamo'nādir
bandhavo'niyatātmanām dhruvaikarūpān śīlādi
bandhūnityadhunā śraye 11211 1158|| Meaning : On ! relatives ! the relationship with you is permanent only from the viewpoint of phenomenal continuity; therefore, I now go to the shelter of relatives in the form of character etc. which are uniform (from time immemorial) from the noumen al viewpoint. (2) (58]
Notes : शीलादि means character etc. namely, शील, सत्य, TH, CA and #att (character, truth, tranquility selfcontrol, aud contentment) etc. etc. These are the real and permanent relatives who should now be befriended with, having cast off temporary relationships. (2)" (58)

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Jñānasāra
कान्ता मे समतैवैका ज्ञातयो मे समक्रियाः । बाह्यवर्गमिति त्यक्त्वा धर्मसंन्यासवान् भवेत् ॥३॥ ॥५९॥ kāntā me samataivaikā
jñātayo mę samakriyah | bāhyavargamiti tyaktvā
dharmasñnyāsavān bhavet 11311 115911 Meaning: Only equanimity is my beloved now. The monks of the same religious rites as those of mine are my members of the family or community. Taking them all to be externally related, I now betake to Pure Religion ( a ). (3) (59)
Notes :- gf is here used in its technical, philosophical sense and means that state which is denoted by the mere coming into existence of the Karmic particles. (Audayika Bhāva). Audayika Bhāva is to be abandoned, that is to say, worldly relationship is to be given up and spiritual relationship is to be resorted to. (3) (59]
धर्मास्त्याज्याः सुसङ्गोत्याः क्षायोपशमिका अपि । प्राप्य चन्दनगन्धाभं धर्मसंन्यासमुत्तमम् ॥४॥ ॥६॥ dharmāstyājyāḥ susangothāḥ
kşayopaśamikā api i prāpya candanagandhābhain
dharmasarnnyāsamuttamam 11411 116011 Meaning : Having acquired or accomplished the abandonment of the phenomenal change which is excellent as the fragrance of the sandal wood paste, he should give up the phenomenal changes brought about by good company or contact as also by partial cooling down and by partial annihilation. (4) [60]
Notes :- JAHITA, the purest form of religion, which is as excellent as the sandal wood paste should be the goal. (4) [60]

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41
Tyāgah
गुरुत्वं स्वस्य नोदेति शिक्षासात्म्येन यावता । आत्मतत्वप्रकाशेन तावत्सेव्यो गुरूत्तमः ॥५॥ ॥६१॥
gurutvam svasya nodeti
śikṣāsātmyena yāvatā 1 ātmatattvaprakāśena
tāvat sevyo gurūttamaḥ 11511 1161||| Meaning : One should attend the excellent teacher so long as he does not become his own teacher being enlightened by his own soul due to assimilation of instructions. (5) [61]
Notes : JEFF means the best of the teachers, FTETTAT:72 means imbibing the instructions. (5) [61]
ज्ञानाचारादयोऽपीष्टाः शुद्धस्वस्वपदावधि । निर्विकल्पे पुनस्त्यागे न विकल्पो न वा क्रिया ॥६॥ ॥६२॥ jñānācārādayo’pīstāh
suddhasvasva padāvadhi nirvikalpe punastyāge
na vikalpo na vā kriyā 11611 162|| Meaning : So long as one's own pristine position is not realized, efforts for the attainment of the supreme knowledge etc. are desirable. But when an unruffled condition is reached characterized by total renunciation, there is neither thought nor activity. (6) [62]
Notes : fafatit means a state or stage where there is neither option nor alternative. It is a state of entire stillness, that is to say, the highest state. (6) [62]

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42
Jñānasāra.
योगसंन्यासतस्त्यागी योगानप्यखिलांस्त्यजेत् । इत्येवं निगुणं ब्रह्म परोक्तमुपपद्यते ॥७॥ ॥६३।। yogasamnyäsatastyāgi
yogānapyakhilānstyajeti ityevam nirguņam brahma
paroktamupapadyate 11711 116311 Meaning : One who has accomplished partial renunciation by partially stopping threefold activity (through suppression and annihilation) should ultimately stop completely the threefold activity. It is in this way only that an unqualified Brahma, referred to in other schools of thought, is realized. (7) [63]
Notes : il means employment or activity. It is threefold, e.g., मानसिक, वाचिक and कायिक. It is advocated here in this stanza to give up all activities and attain the status of the Brahma which is unqualified as described in the non-Jain schools of thought. (7) [63]
वस्तुतस्तु गुणैः पूर्णमनन्तैर्भासते स्वतः । रूपं त्यक्तात्मनः साधोनिरभ्रस्य विधोरिव ॥८॥ ॥६४॥ vastutastu gunaiḥ pūrnam
anantairbhāsa!e svatah , rūpam tyaktātmanah sādhor
nirabhrasya vidhoriva 11811 116411 Meaning : The nature of the soul of the monk who has totally given up threefold activity, shines out, as a matter of fact, of its own accord, becoming full of properties of infinite knowledge etc. like the moon which is freed from the clouds. (8) (64)
Notes : FICHT is one who has completely abandoned all the threefold activities. It is a compound word qualifyiag the word art. (8) [64]

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Kriyā
43.
9
क्रिया
( Religious Activity )
* Central Idea *
Right knowledge is essential as also Right character. Both are equally essential. Character is formed by religious activities, small or great Hence this ASTAKA.

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-44
[9] क्रिया KRIYA
ज्ञानी क्रियापरः शान्तो भावितात्मा जितेन्द्रियः ।
स्वयं तीर्णो भवाम्भोधेः परांस्तारयितुं क्षमः ||१|| ||६५ || jñānī kriyāparaḥ santo
bhāvitātmā jitendriyah |
svayam tīrno bhavambhodheh
parānstarayitum kṣamah 111|| ||65||
Meaning: He who has knowledge, is intent on doing religious activities, has developed the power to partially suppress and destroy the karmas, has invested his soul with capacity and has brought under control his sense-organs, has crossed the worldly ocean and is able to inspire others also to cross it. (1) [65] also. Mere knowledge by itself is useless. All the four qualifications make a perfect ; therefore, they all are necessary. (1) [65] क्रियाविरहितं हन्त ! ज्ञानमात्रमनर्थकम् ।
Notes
is
गतिं विना पथज्ञोऽपि नाप्नोति पुरमीप्सितम् ||२|| || ६६ ||
kriyāvirahitam hanta!

jñānamätramanarthakam |
Jñānasāra
gatim vina pathajño'pi
nāpnoti puramīpsitam 1|2|| ||66|||
Meaning Knowledge, not reinforced by the (simultaneous) religious activity is, alas !, (by itself) ineffectual. One, who though knows the road, does not reach the desired city if at all he does not make a start. (2) [66]
Notes: A traveller having simply the knowledge of the road leading to destination cannot reach it if at all he makes no movement. Therefore, ara without fis not merely useless but positively harmful. (2) [66]

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Kriyā
45
स्त्रानुकूलां क्रियां काले ज्ञानपूर्णोऽप्यपेक्षते । प्रदीपः स्वप्रकाशोऽपि तैलपूर्त्यादिकं यथा ॥३॥॥६७॥ svānukulām kriyām kāle
jñānapūrņo'pyapeksate i pradīpah svaprakāśo'pi
tailapūrtyādikam yathā 11311 116711 Meaning : Even one who has got total knowledge, expects, at times, (to do) activity, agreeable to himself, just as a lamp, though self-luminous, requires to be reinforced with oil etc. (3) [67]
Notes : So long as one has not scaled the highest heights of perfection, he has to do, on some occasions, activities which are spotless and pure. Here, 347 means agreeable no doubt ut at the same time also means "sanctioned by scriptures.” On the eighth step of the Spiritual Ladder ( ITF2TF) one does
meditation which is notliing but the क्रिया. cf. तत्राष्टमे गुणस्थाने, J4CITATICE 17TİF AYNE Fa:ll (ITF417 FARIE)(3)[67]
वाह्यभावं पुरस्कृत्य ये क्रियां व्यवहारतः । वदने कालक्षेपं विना ते तृप्तिकांक्षिणः ॥४॥ ॥६८॥ bāhyabhāvam puraskrtya
ye kriyāṁ vyavahārataḥ 1 vadane kavalaksepam
vinā te trplikārkṣiṇaḥ 11411 116811 Meaning : Those who ban or reject activity on the ground of pragmatism and advancing the argument that it is a manifestation of non-essential attitude, are as good as those hankering after satiety without putting a morsel in the mouth. (4). [68]
Notes : Usually advanced reason that it is a alaar is no reason at all. It is a pretense. Any rites, rituals and ceremonies, if they are at all purificatory, they have a place in the scheme of the scriptures, (4) [68]

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.46
गुणवद्बहुमानादेर्नित्यस्मृत्या च सत्क्रिया । जातं न पातयेद्भावमजातं जनयेदपि ||५|| ॥६९॥ guṇavadbahumānāder
nityasmṛtya ca satkriyā |
jātam na pātayedhāvam
ajätam janayedapi 115 1169||
Meaning Noble activity, if strengthened by constant reminiscences of the respectful attitude towards the meritorious and such other things does not allow the ideal attitude to disappear but on the contrary also awakens other noble sentiments. (5) [69]
Jñānasārā
Notes: Any good activity such as the remembrance of a respectful attitude shown in the past towards the deserving not only elevates the person who does it but it does more than this, meaning thereby that it produces holy sentiments which were previously non-existent in him. (5) [69]
aratçafèt erà ar fhur faqà au | पतितस्यापि तद्भावप्रवृद्धिर्जायते पुनः ||६|| ||७०॥ kṣayopaśamike bhāve
yā kriyā krivate taya |
patitasyāpi tadbhāva
pravṛddhirjāyate punah 116 1170||
Meaning The religious activity which is done, when the condition of partial suppression and partial destruction is prevalent, stimulates the growth of the good attitude of that person who has even taken a fall. (6) [70]
Notes: One, who has partially subdued and partially destroyed the wicked karmas can again put himself on the right path if he has lost it on account of some sort of remissness to which usually one is prone to so long as he has not come quite near to his goal. (6) [70]

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Kriyā
guzzzò aa: guia farmecare at 1 एकं तु संयमस्थानं जिनानामवतिष्ठते ||७|| ॥७१॥ gunavṛddhyai tataḥ kuryat kriyämaskhalanäya vā |
ekam tu samyamasthānam jinānāmavatiṣṭhate ||7|| 171 |
Meaning One should perform religious activity either for increasing spiritual potentiality or for saving himself from degradation In the case of jinas only, self-control is permanent. (7) [71]
Notes: self-control stays permanently in Jinas, the perfect ones only. In others, it goes and comes. Therefore, good activity has a legitimate place and is an advantage in as much as it increases spiritual potential or saves one from taking a fall fagà means
stays for ever. (7) [71]
वचोऽनुष्ठानतोऽसङ्गक्रियासङ्गतिमङ्गति ।
सेयं ज्ञानक्रियाऽभेदभूमिरानन्दपिच्छला ||८|| || ७२ ||
vaco'nuṣṭbānato'sangakriyasang atimangati |
seyam jñānakriyā'bheda
bhūmiranandapicchalā 118 1172||
Meaning By putting into practice what has been said (by the Jinas), one acquires an attitude of non-attachment. This is the stage of identity between knowledge and action and is marked by infinite spiritual rapture. (8) [72]
Notes means scriptural injunctions. means touches. असङ्गक्रियासङ्गति means full contact with non-attachment. When one is on the summit there is no distinction between what he knows and what he does. He is all bliss. (8) [72]
卐

47

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Jñānasāra
10
तृप्तिः
(Satiety )
* Central Idea *
Human beings in search of such Satiety as remains with him for ever. He is tired and fed up with the tortuous ways adopted by men in the world.
In this AŞTAKA, we are shown the method to achieve it as well as a brief reference to its divine fruit so that we may be tempted to have it.
55

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Trpti
[101 तृप्तिः
TŘPTI पीत्वा ज्ञानामृतं भुक्त्वा क्रियासुरलताफलम् । साम्यतांबूलमास्त्राद्य तृप्ति यात परां मुान: । १॥ ॥७३॥ pītvă jñānāmstam bhuktvā.
kriyāsuralatāphalami sāmyatāmbūlamāsvādya
tộptim yāti parām munih 11111 117311 Meaning :- Having drunk the nectar of knowledge, having eaten the fruit of the desire-yielding creeper of religious activity and having tasted the betel leaf of equanimity, the monk attains extraordinary satiety. (1) [73]
Notes : Here, there is no talk of ordinary satiety. 17, Påfar and 910-Knowledge, Action and Even-mindedness - this trio is the instrument with which to get an extra-ordinary contentment talked of above in the stanza. (1) [73]
स्वगुणैरेष तृप्तिश्चेदाकालमविनश्वरी । ज्ञानिनो विषयैः किं तैर्भवेत्तृप्तिरित्वरी ॥२॥ ॥७॥ svagunaireva trptiśced
ākālamavinaśvarī | jñānino visayaiḥ kiṁ tair
yairbhavettoptiritvarí 11211 117411 Meaning: If the wise (arga:) always obtain everlasting and imperishable satiety through their essential

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50
qualities, such as, faith, knowledge, and conduct, what is the use for them of the sensuous pleasures through which only temporary one is obtained? (2) [74]
Notes: means essential quality which here stands faith, knowledge, conduct, penance and potentiality (ज्ञान, दर्शन, चारित्र, तप and वीर्य ) (2) [74]
for
Jñānasara
या शान्तैकरसास्वादाद्भवे तृप्तिरतीन्द्रिया ।
सा न जिहेन्द्रियद्वारा पसास्वादनादपि || ३ || || ७५ ॥
yā sāntaikarasāsvādād bhavet trptiratīndriyā |
sā na jihvendriyadvārā ṣadrsāsvādanādapi ||3|| ||75||
Meaning: The ultra-sensual satiety obtainable from the enjoyment of the sentiment of peace can not be had from tasting all the six tastes even with the senseorgan called tongue. (3) [75]
Notes: Tastes are six, namely, pungent (g), bitter ( तिक्त ), astringent ( कषाय ), sweet (मधुर), oily ( स्निग्ध), and salty (a). Compare the sentiment of peace described in the stanza below :

न यत्र दुःखं न सुखं न चिन्ता, न रागद्वेषौ न च काचिदिच्छा ।
रसः स शान्तः कथितो मुनीन्द्रैः,
सर्वेषु भावेषु समप्रमाणः || (साहित्यदर्पण) (3) [75]

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Trpti
dan asafear afta: enantenfèct | तथ्या तु भ्रान्तिशून्यस्य साऽऽत्मवीर्यविपाककृत् ||४|| ||७६ ॥
sansare svapnavanmithyā tṛptiḥ syādābhimānikī |
tathya tu bhrāntiśūnyasya sā"tmavīryavipäkakṛt ||4|| ||76||
Meaning Worldly satiety accruing from one's own ego, is as futile as the dream The satiety of one who has no delusion, is genuine. It increases the spiritual vitality. (4) [76]
Notes: does not mean "due to pride" but it here means Iness or ego'. That is why I have translated it by the word "worldly". (4) [76]
"
पुद्गलैः पुद्गलास्तृप्ति यान्त्यात्मा पुनरात्मना । परतृप्तिसमारोप ज्ञानिनस्तन्न युज्यते ||५|| ॥७७॥
pudgalaiḥ pudgalāstṛptim
yantyātmā punarātmanā |
paratṛptisamāropo

51
jñāninastanna yujyate ||51| 1|77||
Meaning: The material objects become bigger by the addition of material particles of the worldly satiety but the soul gets satiety through the soul only. Therefore, satiety in the case of the wise is not possible through superimposition of the particles of one over the other and vice versa. (5) [77]
Notes: Right type of contentment can not be had through the enjoyment of material pleasures. It is

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Jñanasāra
only through spiritual qualities that one's soul gets it and that is the genuine satiety and everything else is a misnomer. (5) [77]
मधुराज्यमहाशाकाग्राह्ये बाह्ये च गोरसात् । परब्रह्मणि तृप्तिर्या जनास्तां जानतेऽपि न ॥५॥ ॥७८॥ madhurājyamahāśākā
grāhye bāhye ca gorasāti parabrahmaņi tặptiryā
janāstām jānate’pi na 11611 1178|| Meaning : That satiety which can be had from (the meditation on the Supreme Brahma is not (fully) comprehended by the people, (especially those) who have high hope to have the fine kingdom and also because of the fact that the Supreme Brahma falls beyond the purview of the sense - organ of speech. (6) [78]
Notes :- HYTTHETI" is hy + 21537 + HET + 37737T + . of here is स्वार्थे. गोरस means Speech. (6) [78]
विषयोमिविषोद्गारः स्यादतृप्तस्य पुद्गलैः । ज्ञानतृप्तस्य तु ध्यानसुधोद्गारपरम्परा ॥७॥७९॥ vişayormivişodgāraḥ
syādatrptasya pudgalaiḥ | jñānatrptasya tu dhyān
sudhodgāraparamparā 11711 117911 Meaning : One, who is not satisfied with material enjoyments, is having eructations of the poisonous matter in the form of sensual pleasures, while" (on the

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Jnanasar
53
contrary) one, who is satisfied with knowledge is having the series of the same of nectar in the form of meditation. (7) (79)
Notes : Compare the following stanza of अध्यात्मसार by this author :
विषयः क्षीयते कामो नेन्धनैरिव पावकः ।
प्रत्युत प्रोल्लसच्छक्तिभूय एवोपवर्धते ॥ The same thing is also reflected in this line also :
" विषयेषु प्रवृत्तानां वैराग्यः खलु दुर्लभम् ” (7) [79] सुखिनो विषयातृप्ता नेन्द्रोपेन्द्र दयोऽप्यहो। भिक्षुरेका सुखी लोके ज्ञानतृप्तो निरजनः ॥८॥ ॥८॥ sukhino visayatrita
nendropendrādayo’pyaho | bhikṣurekah sukhī loke
jñānatrpto nirañjanaḥ 11811 118011 Meaning : It is a wonder that those, who are not satisfied with sensual pleasures such as Indra and a host of others like him, are not happy; while a monk only, who is satisfied with knowledge and who is devoid of dirt (in the form of karmic particles ) is happy in this world. (8) (80)
Notes : Compare the following stzs. of Svamı Umāsvāti which describe the eternally happy man :
निर्जितमदमदनानां वाक्कायमनोविकाररहितानाम् । विनिवृत्तपैराशानामि हैव मोक्षः सुविहितानाम् ॥२३८॥ स्वशरीरेऽपि न रज्यति शत्रावपि न प्रदोषमुपयाति । रोगजरामरणभयैरव्यथितो यः स च नित्यसुखी ॥२४०॥ (8) [80]

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54
Nirlepatā.
11
निलेपता
(Non-greasiness ) State of not being soiled
* Central Idea * Unsoiled state if being follows from Non-attachment. If one is unsoiled, he will work out his redemption in due course of time. Love and hatred, like and dislike, put their impress, imprint on the soul thus soiling it and this is the cause of one's wanderings in the world which is as if it were, the repository of black dirt.
녀

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Jñānasāra
55
[11] निर्लेपता
NIRLEPATA संसारे निवसन् स्वार्थसज्जः कज्जलवेश्मनि । लिप्यते निखिला लोकः ज्ञानसिद्धो न लिप्यते ॥१॥ ॥८१॥ sansāre nivasan svārth
sajjaḥ kajjalaveśmani i lipyate nikhilo lokaḥ
jñānasiddho na lipyate 11111 118111 Meaning : The whole lot of beings living in the world, the abode of dark dirt, and equipped with selfish motives, becomes sciled, while one who is full of knowledge, is not. (1) (81]
Notes : Fareiasa means selfish (1) (81] नाहं पुद्गलभावानां कर्ता कारयिताऽपि च । नानुमन्ताऽपि चेत्यात्मज्ञानवान् लिप्यते कथम् ।।२॥ ८२ । nāham pudgalabhāvānam
kartā kārayitā’pi ca 1 nānumantā'pi cetyātma
jñānavāna lipyate katham 11211 1182|| Meaning : How can one, who has the knowledge of the self and who is neither the doer, nor the inspirer, nor the approver of material thinking. be soiled ? (2) [82]

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56
Nirlepatā Notes: geura means thoughts about matter, non-self.
Doer, inspirer and approver-all these three or any one of these three singly is responsible for the influx of the Karmas, technically called Aśrava. (2) (82]
लिप्यते पुद्गलस्कन्धो न लिप्ये पुद्गलैरहम् । चित्रव्योमाजनेनेव ध्यायन्निति न लिप्यते ॥३॥ ॥८३॥
lipyate pudgalaskandho
na lipye pudgalairaham | citravyomāñjaneneva’
dhyāyanniti na lipyate 11311 118311 Meaning: A material particle becomes soiled when another material particle joins it but not I. The soul is not besmeared, just as the multi-coloured sky which is not spoilt by the dark dirt. (3) ( 83 )
Notes : It is impossible to paint with black colour the sky which is multi-coloured. That is also the case with the soul which is white as it is pure. (3) (83)
लिप्तताज्ञानसंपातप्रतिघाताय केवलम् । निलेपज्ञानमग्नस्य क्रिया सर्वोपयुज्यते ॥४॥ ॥८४॥ liptatājñānasampāta
pratighātāya kevalam1 pirlepjñānamagnasya.
kriyā sarvopayujyate 11411 118411 Meaning :- All the necessary religious rites and activities done by one who is totally immersed in the knowledge that he is never soiled by karmic particles,

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Jñānasāra
57
are useful to him inasmuchas they are able to keep away the thought that it is he who is soiled. (4) [84]
Notes : It is necessary that one who has taken a plunge in the self and who is totally unsoiled, should every moment keep away the thought that he is besmeared and this he can do by performing religious activities. or we can interpret this stanza differently also. A person, who does religious activities should think that he is not at all affected by the effect of the deeds-good or bad, because the soul is by nature, pure and simple. Compare the following two ślokas of 'गुणस्थानक्रमारोहः' :- यावत् प्रमादसंयुक्तः, तावत् तस्य न तिष्ठति । धर्मध्यानं निरालम्बमित्यूचुर्जिनभास्कराः।।२६॥ तस्मादावश्यकैः कुर्यात् प्राप्तदोषनिकृन्तनम् । 491falfa aç214894aJan 11 () (8) [84]
तपःश्रुतादिना मत्तः क्रियावानपि लिप्यते । भावनाज्ञानसंपनी निष्क्रियोऽपि न लिप्यते ॥५॥ ॥८५॥ tapahśrutādinā mattah
kriyāvānapi lipyate | bhāvanajñānasampanno
nişkriyo’pi na lipyate 11511 118511 Meaning :- Even one who is observing religious discipline, is besmeared if he is proud of his penances and scriptural knowledge etc. etc. He, who has got philosophical knowledge only is not soiled even if he does not do any religious activity. (5) [85]
Notes : One who does religious activities should not think that they will save him or serve him well, if those activities are done with the thought that it

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Nirlepatā
is he who does them. On the contrary, it will do, if one does not do any thing, the only condition being. that he should be entirely free from the " I consciousness". उमास्वाति has sounded a warning : " लब्ध्वा सर्व मदहरं तेनैव मदः कथं कार्यः ?” (प्रशमरति ) ( 5 ) [ 85 ]
58
अलिप्तो निश्वयेनात्मा लिप्तश्च व्यवहारतः । शुद्धयत्यलिप्तया ज्ञानी क्रियावान् लिप्तया ह्या ||६|| ॥८६॥
alipto niścayenātmā
liptaśca vyavahārataḥ |
śuddhyatyaliptayā jñānī
kriyāvān liptaya dṛśa 1:61| 1|86||
Meaning: A soul remains unsoiled from the noumenal viewpoint and soiled from the phenomenal. He who has knowledge becomes purified by his detachment and he who is tending to the performance of religious activity becomes purified by his attitude based on the fact that he is soiled by his activities no doubt but in due course of time these very activities will purify him. (6) [86]
Notes: means" by the viewpoint" (6) [86]
ज्ञानक्रियासमावेशः सहैवोन्मीलने द्वयोः । भूमिकाभेदतस्त्वत्र भवेदेकैकमुख्यता ||७|| ॥८७॥
jñānakriyāsamāveśaḥ

sahaivonmilane dvayoh I
bhumik ābheatdast vatra
bhavedekaikamukhyata ||7| ||87||

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Nirlepta
attitudes.
Meaaning: By developing both the simultaneously, knowledge and activity can be accomodated together. Due to difference in the stages of spiritual development, one assumes predominance and the other subordination. (7) [87]
Notes: उन्मीलन means 'opening'. समावेश means 'inclusion'. Heal means predominance. : means. "of both the view points" namely, noumenal and. phenomenal. (7) [ 87 ]
सज्ञानं यदनुष्ठानं न लिप्तं दोषपङ्कतः । शुद्धबुद्धस्वभावाय तस्मै भगवते नमः ॥८॥ ॥८८॥
sajñānam yadanuṣthānaṁ
na liptam doṣapankataḥ |
śuddhabuddhasvabhāvāya
59+
tasmai bhagavate namaḥ |18|| ||88||
Meaning Bow to that divine one whose nature is pure and totally enlightened and whose activity is not soiled by impurity as it is accompanied by pure knowledge. (8) [88]

Notes: The Śloka clearly points to the fact that the author, महामहोपाध्याय यशोविजयजी, is an advocate of ज्ञानक्रिया-समुच्चयवाद. Compare : ऋते ज्ञानान्न मुक्तिः and क्रियां विना ज्ञानं भारः ॥ results from the fusion of both these, क्रिया. (8, [ 88 ]
and
45

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12
निःस्पृहता ( Desirelessness )
* Central Idea *
Desire is misery and absence of desire is bliss. This is the crux.
:
55

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Nihsprhatā
[12] निःस्पृहता
NIHSPĶHATA स्वभावलाभात् किमपि प्राप्तव्यं नावशिष्यते । इत्यात्मैश्वर्यसंपन्नो निःस्पृहो जायते मुनिः ॥१॥ ॥८९॥ svabhāvalābhāt kimapi
prāptavyam nāvašişyate | ityātmaiśvaryasampanno
niḥsprho jāyate muniḥ 11111 118911 Meaning : Nothing remains to be obtained, having once regained (the lost pristine purity of the soul's nature. Thus a monk becomes desireless after having come to possess the spiritual wealth. (1) (89]
Notes : To remain in the soul and nothing else for ever is the only thing to be achieved by the monk. Why should ne, then, hanker after things other than the self ? There is no reason. (1) [89]
संयोजितकरैः के के प्रार्थ्यन्ते न स्पृहावहैः । अमात्रज्ञानपात्रस्य निःस्पृहस्य तृणं जगत् ॥२॥ ॥१०॥ samyojitakaraih ke ke
prārthyante na sprhāvahaiḥ 1 amātrajñānapātrasya
niḥsprhasya tņņam jagat 11211 119011

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Jõānasāra
Meaning : Who are not begged after by those who still have desires, with both hands folded ? The whole world is just like a blade of grass to him who has no desires and who is the receptacle of infinite knowledge. (2) [90]
Notes : 3781 means that which has no alat (quantity or measure), that is to say, measureless. Compare :
नैष्कर्येण न तस्यार्थोः न तस्यार्थस्य कर्मभिः। न समाधानजाप्याभ्यां, यस्य निर्वासनं मनः ||
To be completely stripped of desires should be the highest goal. Mark the alliteration of a in 31417 with 5 in 919. Faa means desireous. (2) [90]
छिन्दन्ति ज्ञानदात्रेण स्पृहाविषलतां बुधाः । मुखशा च मूछौं च दैन्यं यच्छति यत्फलम् ॥३॥ ॥९१॥
chindanti jñānadātrena
sprhävişalatām budhāh | mukhaśoşam ca mūrochām ca
dainyam yacchali yatphalam 11311119111
Meaning : The spiritually intelligent or wise people cut asunder with the scythe of knowledge the poisonous creeper of desire the results of which are the drying of the mouth, swoon and wretchedness. (3) [91]
Notes: True knowledge is the only weapon that can extirpate the desires from their very roots. Teis is a selinger compound meaning "the result of which." (3) [91]

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Niḥspṛhatā
निष्कासनीया विदुषा स्पृहा चित्तगृहाद् बहिः । अनात्मरतिचाण्डालीसङ्गमङ्गीकरोति या ॥ ४ ॥ ॥९२॥
niṣkāsaniyā viduṣā
spṛha cittagṛhad bahiḥ |
anātmaraticāṇḍāli
sangamangikaroti ya 14|| ||92|||
Meaning: The desire which urges one to make love with the pariah woman in the form of sexual relationship with the non-soul (material particles), should be thrown out by the wise from the house in the form of mind. (4) [92]
Notes: Desire, be united with any to say, with the non-soul. (4) [92]
1, urges one who entertains it, to thing and every thing, that is
egerezaì fastagrà sazeznqzza | म तथाप्येते मज्जन्ति भवव रिधौ ॥५॥ ॥९३॥
spṛhavanto vilokyante laghavastṛṇatulavat | mahāścaryam tathāpyete

63
majjanti bhavavaridhau ||5| 1193 ||
Meaning: Those who entertain desires are looked upon as insignificant or light as a blade of grass or a fibre of cotton. Still it is a great wonder that they are drowned in the worldly ocean. (5) [93]
Notes: means light. It can be understood that the heavy-bodied usually are drowned. But here it is the light-bodied who are drowned and that is the wonder. Mark the विरोधाभास अलंकार. (5) [93]

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गौरवं पौरवन्धत्वात् प्रकृष्टत्वं प्रतिष्ठया । ख्याति जातिगुणात् स्वस्य प्रादुष्कुर्यान निःस्पृहः ॥६॥ ॥१४॥ gauravam pauravandyatvāt
prakrststvam pratisthayā i khyātim jātigunāt svasya
prāduşkuryānna nispphaḥ 11611 119411 Meaning: A monk who is desireless should not make an exhibition of dignity occasioned by the citizen's respectful attitude towards him, of supericrity as he is renowned and of reputation as he is virtuous. (6) (94)
Notes : Dignity, superiority, and renown will no doubt come antomatically to him who has no desires; but he should beware and make it a point not to make an exhibition of it, because that desirelessness will itself become the cause of his fall. sifago does not here mean virtuousness because of his caste or community. It simply means virtuousness which is ingrained in the desireless. (6) [94]
भूशय्या भैक्षमशनं जीर्ण वासो गृहं वनम् । तथाऽपि निःस्पृहस्याहो चक्रिणोऽप्यधिकं सुखम् ॥७॥ ॥९५॥ bhūśayyā bhaikşamaśanań
jīrņamvāso grham vanam || tathā'pi nihsprhasyāho
cakrino’pyadhikaṁ sukham 11711 119511 Meaning : Even though the desireless (monk) sleeps on the ground, has his food by begging, puts on tattered garments and lives in the forest, his happiness, it is a wonder ! , is much more than that of a universal monarch even. (7) [95].

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65 Notes : The desireless monk is placed by the author on the highest pedestal here in this stanza. The sovereign monarch even, wafaa even, is nowhere in comparision with him. (7) [95].
परस्पृहा महादुःखं निःस्पृहत्वं महासुखम् । एतदुक्तं समासेन लक्षणं मुखदुःखयोः ॥८॥ ॥९६।। parasprhã mabāduḥkham
niḥspịhatvam mahāsukham, etaduktam samāsena
lakṣaṇam sukhaduḥkhayoḥ 11811 119611 Meaning : To desire from the others is a great unhappiness; desirelessness is a great happiness. This is the characteristic of happiness and misery narrated in brief. (8) [96]
Notes : Desire, Foat and desirelessness, FIETS 479, are themselves stated to be woe and weal respectively. The stanza reproduces what has been said in the भक्तपरिज्ञाप्रकीर्णक where we find this line "fazazel aas gazhale. " (8) [96]

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Jñānasāra
13
मौनम् (Silence or Monkhood)
* Central Idea *
Silence does not merely consist of non-utterance of a syllable. It also means nonactivity of the three instruments, namely, mind, speech and body with regard to objects other than the self-such a unaan: (Munidharmah) is excellent.

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Maunam
[13]
मौनम्
MAUNAM
मन्यते यो जगत्तत्त्वं स मुनिः परिकीर्तितः । सम्यक्त्वमेव तन्मौनं मौनं सम्यक्त्वमेव वा ॥ १ ॥ ॥ ९७ ॥
manyate yo jagattatt vam
sa muniḥ parikīrtitaḥ | samyaktva meva tanmaunam
maunam samyaktvameva vā ||1|| ||97||
Meaning : He is called a monk (मुनि), who perceives the essence or the reality of the world. His very monkhood is the right faith and vice versa. ( 1 ) [ 97]
Notes : Compare :
मुणी मोणं समायाए, धुणे कम्मसरीरंगं ।
पंत लहं च सेवंति, वीरा सम्मत्तदंसणो ॥ ( उत्तरज्वण ) ( 1 ) (97)
आत्माऽऽत्मन्येव यच्छुद्धं जानात्यात्मानमात्मना । सेयं रत्नत्रये ज्ञप्तिरुच्याचारकता मुनेः ॥ २ ॥ ॥९८॥
ātmā"tmanyeva yacchuddham jānātyātmānamātmanā |
seyam ratnatraye jñāpti

67
rucyācāraikatā muneḥ ||2|| ||98||
Meaning: When the soul knows the pure soul within the soul through his own soul, that knowledge of the monk is itself a combination of right knowledge, right faith and right conduct - the three jewels. ( 2 ) [ 98]

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68
Jõănasăra
Notes : This knowing of the soul by the soul is possible only, if infatuation or delusion (Ap) is thrown off. See the following stanza :
आत्मानमात्मना वेत्ति मोहत्यागाद्यदाऽऽत्मनि । तदेव तस्य चारित्रं तज्ज्ञानं तच्च दर्शनम् ॥ This is also supported by समयप्राभूत :
जो हि सुएणभिगच्छइ अप्पाणमिणं तु केवलं सुद्धं । तं सुअकेवलिमिसिणो भणंति लोगप्पदीवयरा ॥ (2) [98] चारित्रमात्मचरणाद् ज्ञानं वा दर्शनं मुनेः । शुद्धज्ञाननये साध्यं क्रियालाभात् क्रियानये ॥३॥॥१९॥ cāritramātmacaranād
jñānam vā darśanam muneh, śuddhajñānanaye sādhyam
kriyālābhāt kriyānaye 113|| 119911 Meaning : On account of meditating over the soul, the monk accomplishes control or mastery on knowledge and faith from the viewpoint of pure knowledge and conduct from the viewpoint of pure activity. (3) [99]
Notes : There are two Nayas (View points), namely, ज्ञाननय and क्रियानय. The meditating monk has knowledge and faith both as also the conduct because while meditating, he does the activity also in the form of meditation. (3) [99] यतः प्रवृत्तिन मणौ लभ्यते वा न तत्फलम् । अतात्विकी मणिज्ञप्तिमणिश्रद्धा च सा यथा ॥४॥॥१०॥

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Maunam
69
yataḥ pravrttirna maņau
labhyate vā na tatphalemi atāttvikī maņijñaptir
maņiśraddhā ca sā yathā 11411 1110011 Meaning : If no activity is done regarding the use of the gem, no result, that is to say, no good is obtained. The knowledge that "this is a gem" and the faith that it is so both are, in that case, unreal. (4) [100]
Notes : What is the use in mere having a thing unless one knows nothing about how to make use of it? It is advocated here in this stanza that knowledge should be implemented by actual action. One should have all the three, namely, Faith, Knowledge and Conduct. (4) [ 100 ]
तथा यतो न शुद्धात्मस्वभावाचरणं भवेत् । फलं दोषनिवृत्तिर्वा न तज्ज्ञानं न दर्शनम् ॥५॥ ॥११॥ tathā yato na śuddhātma
svabhāvācaraṇam bhavet | phalaın doşanivịttirvā
na tajjñānaṁ na darśanam 11511 1110111 Meaning : So long as actual practice in the form of meditation over the soul is not undertaken and removal of faults is not thereby achieved, Right Knowledge and Right Faith are worth nothing. (5)[ 101 ]
Notes : Shehar means unblemished condition.(5)[101] यथा शोफस्य पुष्टत्वं यथा वा वध्यमण्डनम् । तथा जानन् भवोन्मादमात्मतृप्तो मुनिर्भवेत् ॥६॥ ॥१०२॥

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Jñānasāra
yathā śophasya puştatvam
yathā vā vadhyamaņdanam 1 tathā jānan bhavonmādam
ātmatspto munirbhavet 11611 1110211 Meaning : Knowing the mad lust for the world just equalto fatness due to swelling in a man or decorating a man abcut to te slaughtered, with ornaments, the monk should be satisfied with his own soul. (6) (102 ]
Notes : The monk knows the lust for the world (worldly pleasures ) to be as equal to as the fat appearance due to (a disease of) swelling or to decorating a man about to be slaughtered. Therefore, he should seek contentment in his soul only. The pursuits after worldly pleasures are useless. Soul is the only thing which is real. (6) [102 ]
सुलभं वागनुच्चारं मौनमेकेन्द्रियेष्वपि । पुद्गलेष्वप्रवृत्तिस्तु योगानां मौनमुत्तमम् ॥७॥ ॥१०३॥
sulabham vāganuccāram
maunamekendriyesvapi , pudgalesvapravsttistu
yogānām maunamuttamam 11711 ||10311 Meaning : Silence which is but the non-utterance of a single syllable is natural even amongst one-sensed beings. But that silence (or monkhood ) is excellent which is the non-employment of the three instruments of activity as regards material objects.(7)[103]
Notes : Triple activity, through mind, speech and body should be directed to achieving spiritual eminence and not any material prosperity. Ata means silence as well as monkhood (gfaan). (7) (103]

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Maunam
ज्योतिर्मयीव दीपस्य क्रिया सर्वऽपि चिन्मयी | यस्यानन्यस्वभावस्य तस्य मौनमनुत्तरम् ||८|| || १०४॥
jyotirmayīva dipasya
kriya sarvā'pi cinmayi |
yasyananyasvabhāvasya
tasya maunamanuttaram ||8|| ||104||
Meaning: Just as all the activities of a lamp are nothing but the various manifestations of light, the activities of the soul, not done with or for the objects other than the soul in view are but various manifestations of consciousness. Monkhood of this type is excellent. (8) [104]

Notes The lamp sheds its light above, below and around. The light becomes weak or strong on occasions; but the light is thrown by the lamp, no doubt. In the same way if the monk puts his monkhood to use with regard to soul only, and not with regard to the non-soul; his monkhood is supreme, superior. (8) [104]
71
卐

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72
Jñanasāra
14
विद्या
( Correct knowledge )
* Central Idea *
1 0
The nature of real learning or sacred lore as well as that of nescience, respectively faar (Vidyā) and afazi (Avidyā), have been outlined in this AŞTAKA by the author. The former is for final beautitude and the latter is secular, and therefore, not worthy of recommendation.
That is real faren (Vidyā) which brings about emancipation." sa विद्या "(Amrtam Vidya) and “सा विद्या 27 faggaet "(Sā Vidyā yā vimuktaye) hold out true for ever.

Page #119

Vidya
[14]
farEIT
VIDYA
नित्यशुच्यात्मताख्यातिरनित्याशुच्यनात्मसु ।
अविद्या तत्त्वधीर्विद्या योगाचार्यैः प्रकीर्त्तिता ॥१॥ ॥ १०५ ॥
nityaśucyatmatäkhyātir
anityāśucyanātmasu |
avidya tattvadhīrvidyā

yogācāryaiḥ prakīrtitā ||1|| ||105|||
Meaning: The proficient in yoga have said that it is called nescience when one recognizes that is to say, finds eternality, purity and soulness where there is non-eternality, non-purity and non-soulness as also they have said that correct knowledge consists in believing reality where there is reality. (1) [105]
यः पश्येन्नित्यमात्मानमनित्यं परसङ्गमम् ।
छलं लब्धुं न शक्नोति तस्य मोहमलिम्लुचः || २ || ॥१०६॥
yaḥ paśyetnityamātmānam
Notes: is the keyword. That is far (True Knowledge) which concerns with the soul (7) and nothing else. (1) [105]
133
anityam parasangamam
chalam labdhum na śaknoti
73
tasya mohamalimlucaḥ ||2|| ||106||
Meaning: A thief in the form of delusion is not able to get an opportunity in the case of one who

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74
Jňānasāra believes in the eternality of the soul as also in the non-eternality of the non-soul. (2) [106]
Notes : Delusion is not able to exercise its influence on him who knows wbat is what, Discrimination between spiritual and secular is the sine qua non of the Right Knowledge and it defies Delusion. (2) [106]
तरङ्गतरलां लक्ष्मीमायुर्वायुवदस्थिरम् । अदभ्रधीरनुध्यायेदभ्रवद्भङ्गरं वपुः ॥३॥ ॥१०७॥
tararigataratām laksmīm
āyurvāyuvadasthirami adabhrad hīranudhyāyed
abhravad bhangưram vapuḥ 11311 1110711 Meaning: A talented man should take wealth as evanescent as a wave, life as unstable as wind, and body as transient as a cloud. (3) [107]
Notes : 37738ft: is a person whose talent is unlimited and whose thinking is always about Noume non and never about phenomenon. Therefore, wealth, the duration of life and body have no place in his heart so long as they do not help him in securing his main objective which is Emancipation. (3) [107]
शुचीन्यप्यशुचीकर्तुं समर्थेऽशुचिसम्भवे । देहे जलादिना शौचभ्रमो मूढस्य दारुणः ॥४॥ ॥१०८॥
sucīnyapyaśucīkartus
samarthe'sucisambhavel dehe jalādinā sauca --bhramo mūờhasya dāruṇaḥ 11411 1110811

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Vidya
Meaning It is the greatest delusion of a stupid man that he thinks that he is able to render pure by water the body, which is produced out of dirtiness and is able to render impure what is pure. (4) [108 ].
Notes: To take the body which by itself is impure and which makes that impure which comes into its contact, as pure is sheer stupidity. How can you expect good from such a body even if you bathe it with litres and litres of water ? Compare the following Śloka occurring in भवभावना : सुवकं पिउणो माऊए सोणियं तदुभयं पि संसों तप्पढमाए जीवो आहारइ तत्थ उप्पन्नो । ( 4 ) [ 108 ]
यः स्नात्वा समताकुण्डे हित्वा कश्मलजं मलम् । gað arfa anförá atsana qe: yfa: 11411 1180911
yaḥ snātvā samatākuṇḍe
hitvā kaśmalajam malam i

75
punarna yāti mālinyaṁ
so'ntarātmā paraḥ śuciḥ 1151 п109|||
Meaning: The inner conscience of that person is extremely pure who does not become impure again having bathed in the reservoire of equanimity and having removed the dirt of sin. (5) [109]
Notes: Then only the body becomes clean and pure, the author observes, when it is bathed in the pond of holy water of equanimity and is thus stripped of dirt in the form of sin. This is the only method and right method, too, to purge it of impurities. Every thing else is an exercise in futility, the author announaces his final opinion.

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Jñāpasāra
Compare: शोः स्मरविषं शुष्येत्, क्रोध-तापः क्षयं ब्रजेत् । औषस्यमलनाशः स्यात् समतामृतमन्जनात् ॥ and also आश्रित्य समतामेकां निर्वृता भरतादयः । न हि कष्टमनुष्ठानमभूत्तेषां तु किंचन ॥ (अध्यात्मसार) (5) [109)
आत्मबोधो नवः पाशो देहगेहधनादिषु ।। यः क्षिप्तोऽप्यात्मना तेषु स्वस्य बन्धाय जायते ॥६॥ ॥११०॥
ātmabodho navah pāśo
dehagehadhanādişu yah ksipto'pyātmanā teşu
svasya bandhāya jāyate 11611 1111011
Meaning : One's own identification with one's own body, house, wealth etc. brings about a bondage which, though thrown by one's own self, becomes the cause of the bondage of one's own self. (6) [ 110 ].
Notes : One who throws the snare, is himself never ensnared. But here the soul, which throws the snare round body, house and wealth is, on the contrary, himself ensnared. This type of snare, therefore, is extraordinary. By identifying the soul with the nonsoul, the soul itself is involved in a new snare. (6) [110]
मिथोयुक्तपदार्थानामसङ्ग्रेमचमक्रिया । चिन्मात्रपरिणामेन विदुषैवानुभूयते ॥७॥ ॥१११॥
mithoyuktapadārthānām
asankramacamatkriyā i cinmatrapariņāmena
vidusaivānubhūyate 117111111111 Meaning : The wonderful and subtle distinction existing between two dissimilar substances ( जड and चेतन)

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Vidyā which have interpenetrated into each other is experienced by the wise and learned only through modificatory changes of the soul. (7) [111]
Notes : Through the medium of Knowledge only, the wise is able to detect the distinction between matter which is inert and soul which is sentient for all time. This is supported by Siddhasena Divãkara also :
अन्नोन्नाणुगयाणं इमं तं च त्ति विभयणमसक्कं । SE gallforatoi Flaa fałaq=127 11 ( Fasaap) (7) [111] अविद्याति मरध्वंसे दृशा विद्याञ्जनस्पृशा ।। पश्यन्ति परमात्मानमात्मन्येव हि योगिनः ॥८॥११२॥
avidyātimiradhvanse
dịśā vidyāñjanaspțśā i paśyanti paramātmānam
ātmanyeva hi yoginaḥ 11811 1111211 Meaning : When the darkness in the form of false knowledge is destroyed, the yogis contemplative saints ) see the superlord in their own self through the eyes to which annointment in the form of philosophical insight is applied. (8) [112]
Notes : The author in this Sloka prescribes a remedy with which to see (to realize ) the Lord of the Lord. The remedy is in the form of Knowledge. One may employ it if he wants or not, at his own risk and cost. Compare what the author says in his 63TEFTCHATT' :- THICHTSZETT: falfeat xmpaat là' and treat orale Fifa: 9#rxa TEGATERIA: HEFH.' (8) [112]
11

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Iñānasāra
15
विवेकः ( Discrimination )
* Central Idea * faa#: (Vivekaḥ ) does not mean here modesty or civility or courtesy. Its philosophical meaning is Discriminating, Distinguishing.
The soul has wandered through the cycle of births and deaths, till now. It is on account of Nondiscrimination. Clear line of distinction should be drawn between the Soul and the Matter. They both are separate entities, One has nothing to do with the other. Each of the two has its own laws which govern its behaviour. This is fa#: (Vivekaḥ); also called #5174 (Bhedajñānam).
y
456

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Vivekah
79
[15] विवेकः
VIVEKAH कर्म जीवं च संश्लिष्टं सर्वदा क्षीरनीरवत् । विभिन्नीकुरुते योऽसौ मुनिहंसो विवेकवान् ॥१॥ ॥११३॥
Karma jivam ca saṁśliştham
sarvadā kşīranīravati vibhinnīkurute yo’s au
munihamso vivekvān 11111 1111311
Meaning : The Karmic particles and the soul are intermixed with each other like milk and water. One who can separate them is the discriminating monk in the form of a royal swan. (1) [113]
Notes : Karmas are very fine particles of Matter. They are eightfold. They get intertwined with every Pradeśa of the soul just as fire pervades the ball of iron. Unless they are disjoined with effort, the soul does not regain its natural, normal state. Compare :
अट्ठविहं पि य कम्मं सव्वं पुद्गलमयं जिणा विति ॥ (समयसार-४५) (1) [113] देहात्माद्यविवेकोऽयं सर्वदा सुलभो भवे ।। भवकोटयाऽपि तद्भेदविवेकस्त्वतिदुर्लभः ॥२॥ ॥११४॥
dehātmādyaviveko'yam
sarvadā sulabho bhaver bhavakotya'pi tadbheda
vivekastvatidurlabhaḥ 11211 1111411

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Jñānasāra
Meaning: The non-distinction between body and the soul etc. is always to be met with easily in this world. The distinction that the body and soul are different is rare to be met with after crores of births even. (2) [114]
80
Notes: The discrimination and the absence of it are so opposite to each other that whereas the former is rarely to be met with, the latter is just the reverse of it. The knowledge that soul is totally different from the matter, in a word the is a key to emancipation. (2) [114]
yèsfq zulfa fafquz tarfaffen qat I विकारैर्मिश्रता भाति तथाऽऽत्मन्यविवेकतः ॥ ३॥ ॥ ११५ ॥
suddhe'pi vyomni timirād

rekhabhirmiśrata yathā |
vikārairmiśratā bhāti
tatha❞tmanyavivekataḥ ||3|| u115m
Meaning: The mixed nature of the soul is experienced through passionate thoughts on account of indiscrimination just as the variegated character of the sky is on account of streaks of various colours due to a specific disease of the eyes, called Timira. (3)[115]
Notes: faf is a particular disease of the eyes which comes in the way of seeing the thing clearly. It is compared with faa which means the absence of Discrimination. Compare what the author says in his 'अध्यात्मसार' आत्मज्ञानफलं ध्यानमात्मज्ञानं च मुक्तिदम् । आत्मज्ञानाय तन्नित्यं यत्नः कार्यो महात्मना ॥ ( 3 ) [ 115]
:

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81
Vivekah
यथा योधैः कृतं युद्धं स्वामिन्येवोपचर्यते । शुद्धात्मन्यविवेकेन कर्मस्कन्धोर्जितं तथा ॥४॥ ॥११६॥
yathā yodhaih krtam yuddham
svāminyevopacaryate 1 suddhātmanyavivekena
karmaskandhorjitam tathā 11411 1111611
Meaning : The result of the Karmic particles earned through indiscrimination is formally impused on the soul which is as a matter of fact always pure, just as the war waged by warriors is formally understood to have been done by the king. (4) 116]
Notes : The soul does not do anything. It is neither the doer nor the experiencer. It is only formally that we say that it is king who has waged a war while, as a matter of fact it may be the soldiers who might have done it, Compaie : 3917 Hasi i Q725: EFE AT ITAT  Halchafiraa 11 (37a71chatt) (4) [116]
इष्टकाद्यपि हि स्वर्ण पीतोन्मत्तो यथेक्षते । आत्माऽभेदभ्रमस्तद्वद् देहादावविवेकिनः ॥५॥ ॥११७॥
istakādyapi hi svarnam
pitonmatto yatheksate 1 ātmā'bhedabhramastadvad
dehädāvavivekinaḥ 11511 1111711
Meaning : A person of indiscrimination adopts a deluded conception that the soul is the body etc.,

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Jñānasāra
just as a person who is drunk and therefore mad, mistakes the brick etc. for gold. (5) [117]
Notes : Just as a man who is drunk and therefore, mad takes the brick to be a piece of gold, so the man who is labouring under discrimination takes the body to be soul and soul to be body. Compare : उष्णस्याग्नेयथा योगावृतमुष्णमिति भ्रमः । तथा मूर्तीगसंबंधादात्मा मूर्त इति 77: 11 ( 3PETICHETT) (5) [117]
इच्छन् न परमान् भावान् विवेकाद्रेः पतत्यधः । परमं भावमन्विच्छन् नाविवेके निमज्जति ॥६॥ ॥११८॥
icchan na paramān bhāvān
vivekādreh patatyadhah 1 paramam bhāvamanvicchan
nāviveke nimajjati 11611 1111811
Meaning : A person, ignoring the noumenal point of view responsible for most exalted thinking takes a fall from the mountain of discrimination and a person hankering after superb thinking does not sink into indiscrimination. (6) [118]
Notes : A person keeping the AT71 (Noumenal point of view) in front of his mind's eye, never falls a viction to indiscrimination. A body is body and the soul is soul. Such a thinking is भेदज्ञान. What is परम भाव ? It is the truth of all truths. It consists of cognizing the thing as it is and not at all in other form. This is 9TH 414. (6) (118)

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Vivekaḥ
आत्मन्येवात्मनः कुर्यात् यः पट्कारकसङ्गतिम् । क्वाविवेकज्वरस्यास्य वैषम्यं जडमज्जनात् ॥ ७ ॥ ॥ ११९॥
ätmanyevätmanaḥ kuryāt
yaḥ ṣaṭkärakasangatim
kvävivekajvarasyāsya
vaiṣamyam jadamajjanāt 117 119
Meaning: How can a person, who attributes sixfold agency of the soul to his own soul, experience discomfort of fever in the form of indiscrimination occasioned by being engrossed in material pursuits ? (7) [119]
Notes: There are six s, namely, i, hĤ, *, संप्रदान, अपादान and अधिकरण. So long as these कारकs are associated with the soul, there is faa (Discrimination). But the moment they are applied to the Matter, it becomes fa (Non-Discrimination). The soul is not theaf (doer) of the games (material particles). It is the af of its a. That is all. This is Discrimination. (7) [119]
संयमास्त्रं विवेकेन शानोत्तेजितं मुनेः । धृतिधारोल्बणं कर्मशत्रुच्छेदक्षमं भवेत् ||८|| ||१२० ||
samyamastram vivekena śāṇenottejitam muneḥ |
dhṛtidharolbaṇaṁ karma

83
satrucchedakṣamam bhavet |18||||||120|||
Meaning: The monk's weapon of self-control sharpened on the whetstone of discrimination and possessing a highly cutting edge of courageous fortitude is able to do a way with the enemies in the form of Karmas. (8) [120]

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24
Jñānas āra
Notes : Now the question of all questions is : “How to destroy these Karmas ( s )? The answer is contained in the cultivation of self-control, intense and never-wavering. At the same time, the edge of the weapon called self-restraint should be extremely sharp so that the enemies, one and all, can be done away with. (8) [120]

Page #131

Madhyasthată

16
मध्यस्थता
(Neutrality)
* Central Idea *
Neutrality is everything. No love, no harted. Therefore no Karmic influx. No mental torture. No mental tension. This is, in other words, मोक्षः (Moksah ) (Emancipation). Har (Samatā )equlibrium of mind is nothing but parennial state of bliss.
47
卐
0000

85

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86
Jñānasārā
[16]
मध्यस्थता
MADHYASTHATĀ
स्थीयतामनुपालम्भं मध्यस्थेनान्तरात्मना । कुतर्ककर्करक्षेपैस्त्यज्यतां बालचापलम् ॥१॥ ॥१२१॥
stbīyatāmanupalambbam
madhyasthenāntarātmanā 1 kutarkakarkaraksepais
tyajyatām bālacāpalam 11111 1112111
Meaning : Observe neutrality of conscience so that no reproach comes to you. Avoid a child's rash play or conduct by throwing pebbles of irrational arguments. (1) [121]
Notes : 912 means childish behaviour. (1) [121 ] मनोवत्सो युक्तिगवीं मध्यस्थस्यानुधावति । तामाकर्षति पुच्छेन तुच्छाग्रहमनःकपिः ॥२॥ ॥१२२॥
manovatso yuktigavīm
madhyasthasyānudhāvati i tāmākarșati pucchena
tucchāgrahamanahkapiḥ 11211 1112211
Meaning : The calf of mind of the neutral runs after the cow of logical reasoning while the monkey of the mind of a biassed or inflexible person draws the cow (of logical reasoning) towards it by its tail. (2) [122]

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Madhyasthatā
87 Notes : तुच्छाग्रह means useless insistence; obstinacy. Haribhadrasūri has very well described 33ret and पक्षपातरहित in the following Sloka :
आग्रही बत निनीषति युक्तिं तत्र यत्र मतिरस्य निविष्टा । पक्षपातरहितस्य तु युक्तिर्यत्र तत्र मतिरेति निवेषम् ।। ( अष्टक ) (2) [122] नयेषु स्वार्थसत्येषु मोघेषु परचालने । समशीलं मनो यस्य स मध्यस्थो महामुनिः ॥३॥ ॥१२३॥
nayesu svārthasatyeşu
mogheşu parcālane i samasilam mano yasya
sa madhyastho mahāmuniḥ 11311 1112311 Meaning : That monk whose mind is even or equanimous is a great and neutral monk as he takes all the viewpoints to be true from their own point of view and untrue from other points of view. (3) [123]
Notes : Every Naya is true so far as its own statement is concerned but it becomes untrue when it undertakes upon itself to disprove what is stated by the other.
मोघ means futile. Compare : नियनियवयणिज्जसच्चा सम्वनया परवियालणे मोहा । ते पुण ण दिट्ठसमओ विभयइ सच्चे व अलिए वा ।। (सन्मति तर्क- कां. १ गा. २८ ) (3) [123]
स्वस्वकर्मकृतावेशाः स्वस्वकर्मभुजो नराः। न रागं नापि च द्वेषं मध्यस्थस्तेषु गच्छति ॥४॥ ॥१२४॥
svasvakarmakrtāvešāh
svasvakarmabhujo narāḥ 1 na rāgam nāpica dvesam
madhyasthasteşu gacchati 11411 1112411

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Jñānasāra
- Meaning : People are insistent because of their own Karmas and they reap the fruits of the seeds sown by them. One, who is neutral amongst them thinks that he is above love and above hatred. (4) [124]
Notes : språkt means insistence. (4) [124] मनः स्याद्व्यापृतं यावत् परदोषगुणग्रहे ।। कार्य व्यग्रं वरं तावन्मध्यस्थेनात्मभावने ॥५॥ ॥१२५॥
manaḥ syādvyāprtam yāvat
paradosaguņagrahe . karyam vyagram varam tāvan
madhyasthenātmabhāvane 11511 1112511
Meaning : It is excellent for an impartial man to focus his mind on his own soul, so long as his mind is engaged in (thinking about) the vices and virtues of other people. (5) [125]
Notes : 6 means “ intensely occupied”. (5) [125]
विभिन्ना अपि पन्थानः समुद्रं सरितामिव । मध्यस्थानां परं ब्रह्म प्राप्नुवन्त्येकमक्षयम् ॥६॥ ॥१२६॥
vibhinnā api panthānah
samudram saritāmiva | madhyasthānām param brahma
prāpnuvantyekamakşayam 11611 1112611 Meaning: The ways of the neutral though different reach the most exalted Brahma which is one and indestructible even as the different routes of the river reach the ocean. (6) [126]

Page #135

Madhyasthatā
89
Notes: All the roads are like the radii of one sun. And all roads lead to Rome.
and the same (6) [126]
स्वागमं रागमात्रेण द्वेषमात्रात् परागमम् । न श्रयामस्त्यजामो वा किन्तु मध्यस्थया दशा ॥ ७॥ ॥१२७॥
svāgamam rāgamātreṇa
dveṣamātrāt parāgamam |
na śrayamaḥtyajāmo vā
kintu madhyasthaya dṛśā 117|| ||127||
Meaning (The neutrals say) We do not accept our principles because of love for them only and we do not reject other's on account of hatred for them only. But we do both the things with impartial attitude only. (7) [127]

Notes
means principle. here means with attitude or outlook or approach. Compare: पक्षपातो न मे वीरे न द्वेषः कपिलादिषु । युक्तिमद्वचनं यस्य तस्य कार्यः परिग्रहः || Partiality for and prejudice for f-both are ruled out only what stands the test of logical reasoning is accepted. This is the interpretation of r. (7) [127]
मध्यस्थया दृशा सर्वेष्वपुनर्बन्धकादिषु ।
चारिसब्जी विनीचारन्यायादाशास्महे हितम् ||८|| ॥१२८॥
madhyasthaya dṛśa sarveṣv aipunarbandhakādiṣu |
cārisañjivinīcāra
nyāyādāśāsmahe hitam 118|| ||128|||

Page #136

90
Jñānasāra
Meaning : We hope for good adopting an attitude of neutralily in all activities in a manner where there is no possibility of any fresh bondage according to the example which illustrates that a bull who was formerly a man was brought back to the original position by feeding it again with the herbal grass called life-restoring (assifat ). (8) [128]
Notes : चारिसञ्जीविनीचारन्याय is explained as follows :
There dwelt a Bābmin's daughter along with her female friend in the city called Farfandt. In course of time, marriage separated them. Later, the Brāhmin's daughter had a desire to see her friend, who, when they both met, told her that she was very unhappy as her husband was beyond her control. Consoling her, the Brāhmin's daughter told her not to worry as she would bring him round by turning him into a bull through the administration to him of a magical herb which she would be providing her.
She did as she was instructed by the Brāhmin's daughter. The woman became very unhappy seeing her husband actually turned into a bull. However, she served him, though a bull, by feeding him with grass on the lawns and pastures. Once, under a banyan tree, when the bull was grazing in the presence of the woman, she heard the Vidyādthara (the male demi-god ) perched on the branch revealing the secret to his wife (the female demi-god) that the bull was not really the bull but a human being in the form of a bull and that he can be brought to his original condition of a human being if a magical herb

Page #137

Madhyasthatā
91
named Asifat which as he said was under the tree, is now given to him to eat. As the woman was not able to specifically single out the facit from the other herbs, she gave all the herbs to the bull to eat and to her joy and surprise she found the bull turned again into her original husband as there was zsitfart also amongst the herbs which he ate.
zarf means feed given to the bull and ai means one who gives it to the bull, the feeder.
3ga 3-7 is one, who does not commit sins with intensity of wicked thoughts. (8) [128]

Page #138

Jõānasara
17
निर्भयता
(Fearlessness )
* Central Idea * The fearful has always a disturbed mind and the fearless is peaceful at heart. Peace of mind is the first requirement for him who wants to achieve the final goal of emancipation. Therefore be always fearless but that does not mean that one should be thoughtless and arrogant. Fearlessness presupposes justness, fairness and fineness of culture.

Page #139

Nirbhayatā
93
[17]
निर्भयता NIRBHAYATĀ
यस्य नास्त परापेक्षा स्वभावाद्वैतगामिनः । तस्य किं न भयभ्रान्तिक्लान्तिसन्तानतानवम् ॥१॥ ॥१२९॥ yasya nāsti parāpeksā
svabhāvādvaitagāminah | tasya kim na bhayabhrānti
klāntisantānatānavam 11111 1112911
Meaning : Why can he who is exclusively identified with his own soul and who has no expectation from others, not bave a very meagre grief, or mental tension due to fear, delusion and grief ? (1) [ 129]
Notes : सन्तानतानवम् means meagreness of the offsprings of fear (भय ), delusion (भ्रान्ति) and grief or tedium (क्लान्ति ). तानव is derived from तनु. सन्तान means offspring or children or results. (1) [129]
भवसौख्येन किं भूरिभयज्वलनभस्मना । सदा भयोज्झितज्ञानसुखमेव विशिष्यते ॥२॥ ॥१३०॥
bhavasaukhyena kim bhūri
bhayajvalanbhasmanā | sadā bhayojjhitajñāna
sukhameva višisyate 11211 1113011

Page #140

94
Jñānasāra
Meaning : What is the benefit of that worldly happiness which has been reduced to ashes by the fire of excessive fear ? Always that happiness which is born of knowledge devoid of fright is superior. (2) [130]
Notes : Even if there is the least modicum of fear, the worldly happiness, howsoever great, is nothing. Correct knowledge is the only happiness but only if it is unaccompanied with fear, Fear is a drop of acid polluting the milk of happiness. (2) (130 ]
न गोणं क्यापि नारोप्यं हेयं देयं च न क्वचित् । क्व भयेन मुनेः स्थेयं ज्ञेयं ज्ञानेन पश्यतः ॥३॥ ॥१३॥
na gopyam kvāpi nāropyam
heyam deyam ca na kvaciti kva bhayena muneh stheyam
jñeyam jñānena paśyataḥ 113111113111
Meaning: A monk looking through knowledge what is to be known has nothing to protect, to deposit, to abandon, and to give. Why should he, then, entertain fear ? (3) [131]
Notes : A monk who knows the knowable through the medium of his knowledge has nothing whatsoever to be afraid of. He is the dauntless sovereign monarch. (3) [131]
एकं ब्रह्मास्त्रमादाय निघ्नन् मोहचमं मुनिः । बिभेति नैव संग्रामशीर्षस्थ इव नागराट् ॥४॥ ॥१३२।।

Page #141

Nirbhayatā
95
ekam brahmāstramādāya
nighnan mohacamūm munih 1 bibheti naiva sorgrāma
śīrsastha iva nāgarāt 11411 1113211
Meaning : Having held one weapon only in the form of knowledge of Brahma and killing the whole army of infatuation, a monk has no fear as if he were the lordly elephant standing on the front of the Battle. (4) [132 ]
Notes : It is popularly believed that an is the laşt deadly weapon in the whole armoury of weaponry and missiles. There is nothing which it cannot destroy. A lordly elephant bearing the brunt of the battle successfully kills the whole army. So also the monk finishes off the whole army of passions, more so the Ipfatuation. (4) [132 ]
मयूरी ज्ञानदृष्टिश्चेत् प्रमर्पति मनोवने । वेष्टनं भयसाणां न तदाऽऽनन्दचन्दने ॥५॥ ॥१३३॥ mayūrī jñānadřştiścet
prasarpati manovane veștanam bhayasarpāņām
na tadănandacandane 11511 11133|||
Meaning : The snakes in the form of fear do not entwine the sandal wood in the form of (pure) joy, if the female pea-cock in the form of approach of knowledge moves about in the forest of mind. (5) [133]

Page #142

96
Notes: snake (a). (5) [133]
here in the sloka is compared with
कृतमोहास्त्र वैफल्यं ज्ञानवर्म बिभर्ति यः ।
क्व भीस्तस्य क्व वा भङ्गः कर्मसङ्गरकेलिषु ॥ ६ ॥ ॥ १३४ ॥
kṛtamohāstravaiphalyam jñānavarma bibharti yaḥ
kva bhīstasya kva va bhargaḥ karmasangarakeliṣu |16|| ||134||
Meaning: How can he who has put on the armour of knowledge which can render the weapon of delusion futile, have dread or defeat during his exploits in the battle with Karmas? (6) [134]
Jñānasāra
Notes Having blunted the weapon of Delusion or Infatuation completely and having put on the armour of knowledge, the monk who has mastered the art of warfare, should have no fear, no fright. is the artistic skill of waging a war. (6) [134] तूलवल्लघवो मूढा भ्रमन्त्य भयानिलैः ।
नैकं रोमापि तैज्ञनगरिष्ठानां तु कम्पते ॥७॥ ॥ १३५ ॥
tulavallaghavo mūḍhā
bhramantyabhre bhayanilaiḥ |
naikam romapi tair

jñānagariṣṭhānām tu kampate |17|| ||135||
as
Meaning : The stupid people who are insignificant as the fibre of swallow wort are tossed about by the breezes of fear. But even one hair of those who are heavy due to the weight of knowledge does not quiver on account of those very breezes. (7) [135]

Page #143

Nirbhayatā
97
Notes : 379 means swallow wort. J e means dignified due to their possessing the right type of ) knowledge. (7) (135]
चित्ते परिणतं यस्य चारित्रमकुतोभयम् । अखण्डज्ञानराज्यस्य तस्य साधोः कुतो भयम् ॥८॥ ॥१३६॥ citte pariņatam yasya
cāritramakutobhayam 1 akhandajñānarājyasya
tasya sādhoḥ kuto bhayam 11811 1113611 Meaning : Why should that monk whose mind is saturated with a code of ideal conduct that knows no setback and who is the lord of a kingdom of entire and uninterrupted knowledge, be afraid ( at all)? (8) [136]
Notes : 27712797 qualifies arfa and means character which has not fear from any side. No attack can be launched from any side on “ Character”. (8) [136]

Page #144

98
Jñānasāra
18
.
अनात्मशंसा (Avoidance of Self-praise )
* Central Idea *
This AŞTAKA teaches us the art of looking at our own selves as also at others. Self-praise and censuring or back-biting othersboth are to be avoided. One should choose the middle course that is to say, the golden mean.

Page #145

99
Anātmaśansā
[18]
अनात्मशंसा
ANĀTMAŚANSA गुणैर्यदि न पूर्णोऽसि कृतमात्मप्रशंसया । गुणैरेवासि पूर्णश्चेत् कृतमात्मप्रशंसया ॥१॥ ॥१३७॥ guņairyadi na pūrņo'si
krtamātmaprasansayā 1 guņairevāsi pūrņascet
___krtamātmaprasansayā |1|| ।।1370
Meaning : If you are not full of virtues, where is the need for self-praise ? And if you are full of them, (then even) enough of self-praise. (1) [ 137]
Notes : Self-praise has no justification at all. If you are full of virtues, people know that you are full of virtues. And if not, people also know that you are not. Why, then, useless boasting ? Compare :
आत्मोत्कर्षाच्च बध्यते कर्म नीचैर्गोत्रम् । प्रतिभवमनेकभवकोटिदुर्मोचम् ॥ (उमास्वाति ) (1) [137]
श्रेयोद्रमस्य मूलानि स्वोत्कर्षाम्भःप्रवाहतः । पुण्यानि प्रकटीकुर्वन् फलं किं समवाप्स्यसि ॥२॥ ॥१३८॥
śreyodrumasya mūlāni
svot karsāmbhaḥpravāhataḥ i punyāni praktikurvan
pbalam kim samavāpsyasi 11211 1113811

Page #146

100
Jñānasāra Meaning : Wilt thou ever be able to get the fruits of the tree of welfare if tbcu goest on disclosing thy meritorious deeds which are, verily, the roots of that tree ), splashed over, by currents of water in the form of self-praise ? (2) (138)
Notes : You have done meritorious deeds. You have a right to reap the good fruit therefrom. But you should see that the waters of self-praise do not spoil them. Self-praise, in other words, reduces the value of the good deeds. (2) [138]
आलम्बिता हिताय स्युः परैः स्वगुणरश्मयः । अहो स्वयं गृहीतास्तु पातयन्ति भवोदधौ ॥३॥ ॥१३९॥ ālambitā hitāya syuh
paraih svaguṇaraśmayaḥ || aho svayam gļhītāstu
pātayanti bhavodadhau 11311 1113911
Meaning : The strings of one's own virtues resorted to by others become beneficial (to them ). But if the same are resorted to by one's own self, they drop him into the worldly ocean. (3) [139]
Notes : The strings are usually for saving the others. Let them catch them and save themselves. It comes to this that if some one imbibes your merits, he will be benefited. One's merits are meant for otbres to serve as example. (3) [139]
उच्चत्वदृष्टिदोषोन्थस्वोत्कर्षज्वरशान्तिकम् ।। पूर्वपुरुषसिंहेभ्यो भृशं नीचत्वभावनम् ॥४॥ ॥१४०॥

Page #147

Anātmaśansă
uccatvadṛṣṭidoṣottha
svotkarṣajvaraśāntikam |
pūrvapuruṣasim hebhyo
bhṛśam nīcatvabhāvanam ||4|| ||140|||
Meaning: Frequent consideration of one's own inferiority to the earlier lions amongst people subdues the fever of vanity produced from the mistaken belief of one's own excellence. (4) [140]
(6
Notes: दीनता, नम्रता gentility is the surest way to rise, to elevation. But how can such a far come? The author says By looking down on one's own self in comparison with the ancient lions amongst men." (4) [140]
शरीर रूपलावण्यग्रामारामधनादिभिः ।
उत्कर्षः परपर्यायैश्चिदानन्दघनस्य कः ||५|| ॥१४९॥
śarīrarūpalāvaṇya
grāmārāmadhanadibhiḥ |
utkarṣaḥ paraparyāyaiś

101
cidānandaghanasya kaḥ ||5|| ||141|||
Meaning: What sort of superiority is that which is caused by other objects such as the body, beauty, grace, villages, gardens, wealth etc. to the soul which is itself full of supreme intelligence and bliss? (5) [141]
Notes The soul is by itself all in all. It is in no need at all to enhance its value by external agency. It is self-sufficient. (5) [141]

Page #148

102
Jñāna sāra
शुद्धाः प्रत्यात्मसाम्येन पर्यायाः परिभाविताः । BTTGTTtFalstift HEMAT: 11&1l 188811
śuddhāḥ pratyātmasāmyena
paryāyāḥ paribhāvitāḥ i aśuddhāścāpakļsțatvān
notkarsāya mabāmuneḥ 11611 ||14211
Meaning : Pure modificatory changes looked at from the noumeral viewpoint are common to all souls and the impure ones being insignificant cannot become the cause of vanity to a great monk. (6) [142]
Notes : 9782 means a modificatory change. (6) [142] क्षोभं गच्छन् समुद्रोऽपि स्वोत्कर्षपवनेरितः । गुणोघान् बुबुदीकृत्य विनाशयसि कि मुधा ॥७॥ ॥१४३॥
kşobham gacchan samudro’pi
svotkarsapavaneritah 1 guņaughān budbudīkrtya
vināśayasi kim mudhā 11711 ||14311
Meaning : Why unnecessarily dost thou, who art delimited by monkhood, destroy thyself being impelled by the wind of thy vanity and thus being agitated, by turning lots of merits into bubbles ? (7) [143]
Notes : a means ocean which is limited by a coastline. It also means here “ one who is delimited by monkhood".

Page #149

Anātmaśansā
103
Because, you have become a monk you have put a limit to your life. Why should the ocean of your life te agitated by the wind of pride? Your virtues, which bave become bubbles on account of agitation, will get destroyed in that case. (7) [143]
निरपेक्षानवच्छिन्नानन्तचिन्मात्रमूर्तयः ।
योगिनो गलितोत्कर्षापकर्षानल्पकल्पनाः ॥८॥ ॥ १४४॥
nirapekṣānavacchinnanantacinmātramūrtayaḥ |
yogino galitotkarṣā
pakarṣānalpakalpanaḥ |18|| ||144|||
Meaning The ascetics are such persons as too vastly and too frequently believe that they are not superiors nor are others inferior and also are such as have knowledge which is absolute and unconditioned by Space and Time. (8) [144]
Notes
means much. (8) [144]

57
卐

Page #150

104

19
तत्त्वदृष्टिः
(Philosophical Insight)
* Central Idea *
Philosophical Insight gives the right type of outlook, attitude and approach towards the world and its objects, animate and inanimate. One will be what he thinks to be. Philosophical Insight is, thus, the architect of the form and matter, shape and substance of yourself.
5

Jñānasāra
די

Page #151

Tattvadrstih
[ 19 ]..
तत्त्वदृष्टिः TATTVADṚSTIH
रूपे रूपवती दृष्टि रूपं विमुह्यति । मज्जत्यात्मनि नीरूपे तत्त्वदृष्टिस्त्वरूपिणी ॥ १॥ ॥ १४५ ॥
rūpe rūpavati dṛṣṭir
dṛṣṭvā rūpam vimuhyati |
majjatyātmani nīrūpe
tattvadṛṣṭistvarūpiņi |1|| ||145||
Meaning: An attitude having a form is attracted towards an object having a form. A philosophical insight having no form is absorbed in a soul which has no form. (1) [145]
Notes: यादृशी दृष्टिस्तादृशी सृष्टि: If the attitude is inclined towards a beautiful object, it is because of one's having cultivated such an attitude. If one moulds his attitude towards the soul and nothing else, he sees nothing but the soul. (1) [145]
भ्रमवाटी बहिर्दृष्टिभ्रमच्छाया तदीक्षणम् ।
अभ्रान्तस्तत्त्वदृष्टिस्तु नास्यां शेते सुखाशया ॥२॥ ॥१४६॥
bhramvāți bahirdṛṣṭir

bhramacchāyā tadīkṣaṇam |
abhrāntastattvadṛṣtistu
105
nāsyāṁ śete sukhāśayā ||2|| ||146||
Meaning: Unphilosophical outlook is like a field of delusion. Perception through it is like a shade of delusion. But philosophical insight which is never deluded, does not take shelter under it with the hope of happiness. (2) [146]

}

Page #152

Jñānasara
Notes af means unphilosophical approach. Delusion trings no happiness. Correct attitude is the main source of bliss. So long as there is delusion, one will wander in the field of unreality. (2) [146]
106
ग्रामारामादि मोहाय यद् दृष्टं बाह्यया दृशा । तत्त्वदृष्टया तदेवान्तनतं वैराग्यसंपदे ||३|| ॥१४७॥
grāmārāmādi mohāya
yad dṛṣṭam bahyayā dṛśā |
tattvadṛṣṭya tadevāntar
nītam vairāgyasampade 131| ||147||
Meaning The villages, gardens etc. looked at with unphilosophical attitude become the cause of infatuation. If they are apprehended and absorbed into the soul with philosophical outlook, they become the cause in acquiring detachment. (3) [147]
Notes: The thing remains the same throughout. It takes the shape after one's attitude. So what matters is how you take it. A beautiful object can become the cause of your rise and fall both as also an ugly object. Compare : क्षणविपरिणामधर्मा मर्त्यानामृद्धि समुदयाः सर्वे । (3) [147]
बाह्यद्दष्टे : सुधासारघटिता भाति सुन्दरी ।
are aga ar fâogafîzîìzût 1181 #2861
bähyadṛṣṭeḥ sudhāsāra

ghatitā bhāti sundarī |
tattvadṛṣtestu sākṣāt sā
viņmutrapitharcdari ||4|| ||148||

Page #153

Tattvadrstih
107 Meaning: To a man of unpbilosophical approach, a beautiful woman appears to have been created out of the essence of nectar. The same appears, to a man of philosophical approach, as having a belly like the pot containing excreta and urine. (4) [148]
Notes : for means a pot. The same thing is repeated here for greater effect.(4) [148]
लावण्यलहरीपुण्यं वपुः पश्यति बाह्यदर । तत्वदृष्टिः श्वकाकानां भक्ष्यं कृमिकुलाकुलम् ॥५॥ ॥१४९॥ lāvanyalaharīpuṇyam
vapuh paśyati bāhyadrg 1 tattvadrsțih svakākānām
bhaksyam krmikulākulam 11511 1114911 Meaning : A person of unphilosophical outlook looks at the body as if it were holy due to grace. But to one of philosophical attitude, the same appears as if it were full of a world of worms and fit to be devoured by dogs and crows. (5) [149]
Notes : A woman's body is outwardly an abode of beauty but it really speaking abounds is germs and worms. (5) (149)
गजाश्चैर्भूपभवनं विस्मयाय बहिर्दशः । तत्राश्वेभवनात् कोऽपि भेदस्तत्वदृशस्तु न ॥६॥ ॥१५०॥ gajāśvairbhūpabhavanam
vismayāya bahirdrśaḥ tatrāśvebhavanāt ko'pi
bhedastattvadrśastu na 11611 1115011

Page #154

108
Jñānasāra
Meaning : To an unphilosophical person, the royal palace where there are elephants and horses becomes the cause of wonderment while to a philosophical person there is no difference between it and a forest where there are horses and elephants. (6) [150]
Notes : The same theme is adumbrated here with more emphasis in order to bring home the distinction between real and unreal attitude, outlook and approach. Compare : F5H2HT: FI524781AT: and atata uazrgfaffendi qad azeret i atla HT tfahía dla Àf# ga qulaa 11 (6)[150]
भस्मना केशलोचेन वपुर्धतमलेन वा । महान्तं वाह्यहरवेत्ति चित्साम्राज्येन तत्ववित् ॥७॥ ॥१५१॥
bhasmanā kesalocena
vapurdhịtamalena vā 1 mahāntaṁ bāhyadrgvetti
citsämrājyena tattvavit 11711 1115111 Meaning : An unphilosophical person knows him to be a great man who applies ashes ( to his body ), who plucks out his hair and who sullies ( his body ) with dirt but a philosophical person ( knows one to be a great man ) through the excellence of his knowledge. (7) [151]
Notes : Avaz can also mean a sovereign kingdom of Mind on which no one else has a control or claim, influence or use. (7) [151 ]
न विकाराय विश्वस्योपकारायैव निर्मिताः । स्फुरत्कारुण्यपीयूषवृष्टयस्तत्त्वदृष्टयः ॥८॥ ॥१५२॥

Page #155

Tattvadṛṣṭiḥ
na vikārāya viśvasyo
pakārāyaiva nirmitāḥ |
sphuratkāruṇyapiyūṣa
vṛṣṭayastattvadṛṣayṭaḥ 181| 1|152||
Meaning: The philosophical persons showering nectar of ever-rising mercy or compassion are created not for doing bad but good to the world. (8) [152]

Notes:
: literally means persons having their eyes on the essence of things. It can also mean philosophical attitudes. Both will do, though categories of compounds may differ. (8) [152]
109.
卐

Page #156

110
Jñānasāra
20
सर्वसमृद्धिः ( Total prosperity ) * Central Idea *
Here, in this ASTAKA, a way is shown leading to total prosperity by which one can get un-adulterated happiness. Thereafter, he has nothing to hanker for. He comes to enjoy all bliss. Possessions, material and temporal have no value compared to the spiritual ones.

Page #157

Sarvasamṛddhiḥ
[20]
सर्वसमृद्धिः
SARVASAMṚDDHIḤ
aidefizgaitg giêàg auma: 1 अन्तरेवावभासन्ते स्फुटाः सर्वाः समृद्धयः ॥ १॥ ॥१५३॥
bahyadrṣṭipracāreșu
mudriteṣu mahātmanaḥ |
antarevāvabhāsante
sphuṇaḥ sarväḥ samṛddhayaḥ |1|| ||153||
Meaning: When an employment of an unphilosophical approach is stopped, great men see total prosperity evolving in their own selves. (1) [153]
Notes: Put a stop to
affa, which consists in thinking of things which are extraneous to soul. Thoughts on soul and nothing else but soul will lay bare the hidden treasures of spiritual wealth, which is bliss. (1) [153]
समाधिर्नन्दनं धैर्यं दम्भोलि : समता शची ।
ज्ञानं महाविमानं च वासवश्रीरियं मुनेः ||२|| ॥१५४॥
samādhirnandanam dhairyam
dambholiḥ samatā sacī

jñānaṁ mahāvimānam ca
111
vāsavaśrīriyam muneḥ 1|21| 1|154||

Page #158

112
Jñănasāra
Meaning: A monk has all the opulence of Indra in the sense that he has Nandana garden in the form of trance, thunderbolt in the form of fortitude, sacī (his wife ) in the form of equanimity and a great aeriel car in the form of knowledge. (2) [154]
Notes : In what is a monk lacking ? In nothing is the answer. He is superior to Indra, the Lord of gods even and surely more than that, too. He has all the paraphernalia a rolling at his feet, the only difference being that what he has by way of possessions is simply spiritual and not at all material, remember. (2) [154]
विस्तारितक्रियाज्ञानचर्मच्छत्रो निवारयन् । मोहम्लेच्छ महावृष्टि चक्रवर्ती न किं मुनिः ॥३॥ ॥१५५॥ vistāritakriyājñāna
carmacchatro nivārayani mohamleccbamahāvrstim
cakravrti na kim muniḥ 11311 1115511 Meaning : Is the mork not a sovereign monarch as he wards off torrential rain showered by the Mlecchas in the form of infatuation through the excellent shield and umbrella in the form of innocent activity and knowledge evolved ? (3) [155]
Notes : Sovereign monarch has an umbrella, which is material and it can ward off rain that is material. But what about that umbrella which the monk uses to keep Infatuation at a distance ? The answer is, yes; he has that but the form is different. It is the umbrella of guileless activity and unsullied knowledge. (3)[155]

Page #159

Sarvasamặddhiḥ
113 नवब्रह्मसुधाकुण्डनिष्ठाधिष्ठायको मुनिः । नागलोकेशवद् भाति क्षमां रक्षन् प्रयत्नतः ॥१५६॥ navabrahmasudhakunda
nişthādhişthāyako munih 1 nāgalokeśavad bhāti
kşamām raksan prayatnataḥ 11411 1115611 Meaning : The monk, who is the owner of the reservoir of nectar in the form of ninefold continence and who is excessively enduring or preserving forgiveness, shines like the lord of the world of the Nāgas ( serpents ) who is holding (on its head) the earth. (4) [156]
Notes : Continence which is axtaga threefold employment of the three instruments, called Mind, Speech, and Body is observed by the ideal monk and then he shines more brilliantly than the lord of serpents, on whose head rests the whole earth securely. (4) [ 156 )
मुनिरध्यात्मकैलाशे विवेकवृषभस्थितः । शोभते विरतिज्ञप्तिगङ्गागौरोयुतः शिवः ॥५॥ ॥१५७॥ mupiradhyātmakailase
vivekavrsabhasthitah | sobhate viratijñapti
gargāgaurīyutaḥ śivaḥ 11511 1115711 Meaning : The monk riding a bull in the form of discrimination, in the Kailash called spiritualism,

Page #160

114
Jñānasāra and accomparied by Ganges and Gaurī in the form of abstinence and knowledge, shines like Śiva. (5)[157]
No.es : Our ideal monk is in no way inferior to Lord Siva of the Brahmins. But the bull, Kailash, Ganges and Gauri which are his material possessions are different in character and form in the case of the ideal monk who has extra-mundane accessories and possessions such as spiritualism, discrimination, abstinence and knowledge. (5) [157]
ज्ञानदर्शनचन्द्रार्क नेत्रस्य नरकच्छिदः ।। सुखसागरमग्नस्य किं न्यूनं योगिनो हरेः ॥६॥ ॥१५८॥ jñānadarśanacandrāka
netrasya narakacchidah 1 sukhasāgaramagna sya
kim nyūnam yogino hareh 11611 1115811
Meaning : How much less than Krishna has a meditating monk who has eyes of moon and sun in the form of knowledge and vision or faith, who cuts short (going into ) the hells and who is plunged into the ocean of happiness, got ? (6) [158]
Notes : How is our ideal monk below par compared to Hari Krishna or Vishnu)? He has every thing good and costly which Hari has got, though different in shape and substance. (6) [158 ]
. या सृष्टिब्रह्मणो बाह्या बाह्यापेक्षावलम्बिनी ।
ga: graden Sadjunaroz: aatsfer 11011 1184811

Page #161

Sarvasamṛddhiḥ
ya sṛṣṭirbrahmaṇo bāhyā bāhyāpekṣāvalambinī |
muneḥ paranapekṣā'ntar
gunasrstih tato'dhika 17 159|||
Meaning: The internal world of the monk consisting of merits and independent of other objects is much more superior to that of Brahma which is external and dependent on extrinsic causes. (7) [159]
Notes: There is a cent per cent disparity between what both have got-the Ideal Monk and the Brahmā. The former's opulance is spiritual and the latter's, material. (7) [159]
रत्नैस्त्रिभिः पवित्रा या स्रोतोभिरिख जाह्नवी |
सिद्धयोगस्य साऽप्यर्हत्पदवी न दवीयसी ॥८॥ ॥ १६० ॥
ratnaistribhiḥ pavitra ya srotobhiriva jahnavi |
siddhayogasya sa'pyarhat
115
padavi na daviyasi |8|| ||160||
Meaning: The status of Arhat also which, on account of three jewels, is as pure as the three currents of the Ginges, is not far from the monk who has mastered yoga (activity ). (8) [160]

Notes: means threefold activity, mental, verbal and physical. Arhathood is at the door of an Ideal Monk who brought the purity of threefold activities to consummation. (8) [160]
卐

Page #162

116
Jñānasāra
21
कर्मविपाकचिन्तनम् (Thoughts on maturing of the Karmas)
* Central Idea *
Thoughts on the Karmic Law, how it works and ultimately how to rid them off, have been dealt with here in this ASTAKA. It points to one inevitable conclusion that in the final analysis, it is the man who is solely responsible for what he does, gets and does not get.

Page #163

Karmavipāka-cintanam
[ 21 ]
कर्मविपाक - चिन्तनम्
KARMAVIPĀKA-CINTANAM
दुःखं प्राप्य न दीनः स्यात् सुखं प्राप्य च विस्मितः । मुनिः कर्मविपाकस्य जानन् परवशं जगत् ॥१॥ ॥१६१॥
dulkham präpya na dīnah syat
i
sukham präpya ca vismitaḥ | munih karmavipaksya
janan paravasam jagat 1 ||161||
Meaning: Knowing that the whole world is under the sway of the fruits of the Karmas, the monk does not become unhappy getting miseries and astonished, getting happiness. (1) [161]
Notes: The monk should be (unaffected) this way or that way. (1) [161]
येषां भ्रूभङ्गमात्रेण भज्यन्ते पर्वता अपि ।
तैरो कर्मम्ये भूपैर्भिक्षाऽपि नाप्यते ||२|| ॥१६२॥
yeṣām bhrūbhangamātrena bhajyante parvatā api |
tairaho karmavaiṣamye

117
bhūpairbhikṣā'pi napyate 1|2|| ||162||
Meaning: Alas! it is a wonder that not even alms is obtained, when the fate is averse, by those very kings at whose mere knitting of the eyebrows, the mountains also were broken apart. (2) [162]

Page #164

118
Jñānasära
Notes : One, who was once a prince, becomes a pauper so much so that he does not get sufficient alms also to feed himself with. 746 is knitting of the eye-brows. (2) [162]
जातिचातुर्यहीनोऽपि कर्मण्यभ्युदयापहे । qurgetsfo TAT FOTO 34faat: H2H 11%8311 jāticāturyahīno’pi
karmanyabhyudayāvane 1 kşaņādranko’pi rājā syāt
chatrachannadigantarah ||31| ||163|| Meaning : If the good Karmic deeds ( done in the previous births) are in operation, a beggar even, though devoid of the nobility of the caste and skill, becomes in an instant, a king, who has covered the (whole ) expanse of (all) directions with this umbrella. (3) [163]
Notes : One, who is not fit at all for suzerainty, gets it in a moment due to the effect of the allpowerful Karmic Law.
EF#grafaiat: means one whose umbrella is so big that it covers all the quarters. This is possible in the case of a sovereign monarch only.
Compare :
कबहीक काजी, कबहीक पाजी, कबहीक हुआ अपभ्राजी । कबहीक जगमें कीर्ति गाजी, सब पुद्गलकी बाजी ।।
ए कर्मनकी लख लीलामें, लाखो हैं कंगाल । ad-agat, gadi-aját, že sett 7113 11 (3) [ 163 ]

Page #165

119
Karmavipāka-cintanam
विषमा कर्मणः सृष्टिर्दष्टा करभपृष्ठवत् । जात्यादिभूतिवैषम्यान का रतिस्तत्र योगिनः ॥४॥ ॥१६४६
vişamā karmaṇaḥ sșştir
drstā karabhaprsthavat i jātyādibhūtivaisamyāt
kā rätistatra yoginaḥ 11411 1116411
Meaning : The behaviour of the Karmas, from the point of view of inequality due to births etc. in various different castes, has been seen as uneven as the back of the camel. How can a contemplative monk have fascination for that, then ? (4) [164]
Notes : Yogi wants to join God. But this is: possible if only he has achieved eternal peace of mind. He should, therefore, have a conviction that the modus operandi of the Karmic Law is unknowable and he should have no fascination for any material eminence.
Compare this with what is said in प्रशमरति by उमास्वाति :
जातिकुलदेहविज्ञानायुबलभोगभृतिवैषम्यम् ।
दृष्ट्वा कथमिह विदुषां भवसंसारे रतिर्भवति ॥ (4) [ 164] आरूढाः प्रशमश्रेणिं श्रुतकेवलिनोऽपि च । भ्राम्यन्तेऽनन्तसंसारमहो दुष्टेन कर्मणा ॥५॥ ॥१६५।। ārūdhāh praśamaśrenim
Srutakevalino'pi ca | bhrāmyante'nantasansāram
aho duștena karmaņā 115111116511

Page #166

120
Jñānasāra
Meaning : Oh! it is a wonder that even those who have, after evolving, reached the stage of quelling the Karmas as also those who have mastered the fourteen pūrvas are made to wonder in the endless cycle of worldly existence due to the effect of) sinful Karmas (which have remained in store though little ) (5) (165)
Notes : Karmas are infallible. They know no exception. Th: iing and the beggar are treated alike. Those who are about to reach the final goal as also those rats who are next to is only receive the slap from the Karmas. No influence can be brought on them. (5) [165]
अर्वाक सर्वाऽपि सामग्री श्रान्तेव परितिष्ठति । Fra: : Fragraf 11€ll 1188 8ll
arvāk sarvā’pi sāmagri
śränteva paritisthati, vipā kah karmanah kārya
paryantamanudhávati |16!1 1116611
Meaning : The other entire paraphernalia of causes remains inoperative afier some time or at a certain stage as if it were tired. But the operation of Karmas continues till the end of the effect. ( 6 ) [ 166]
Notes : The Karmic operation till the final result. Everything intermittent. (6) [166]
is continuous else can be

Page #167

Karmavipaka-cintanam
ammergeð af gfà qua: 1
acaafferdig sonfaw z0fa 11011 ne&on
asavacaramāvarte
dharmam harati paśyataḥ |
caramavartisādhostu
chalam anvisya hṛṣyati ||7 1167||
Meaning: This fruition of the Karmas destroys religious merit in the entire penultimate stage of the Karmic play even if one is aware while in the case of the monks who are on the threshold of the last Karmic play, it is happy to attack him, finding even the least loophole. (7) [167]
Notes: a means the time taken in the annihilation of all the particles of the whole Karmic lot either by enduring them or by warding them off through penance etc.
aad means the last phase of the process of Karmic destruction and a means any preceding stage excepting the last stage. (7) [167]
ará fanfá a: sâfðará eft faaaq | स एव स्वच्चिदानन्दमकरन्दमधुव्रतः ॥ ८ ॥ ॥ १६८ ॥

samyam bibharti yah karmavipakam hṛdi cintayan I
sa eva syaccidānanda
121
makarandamadhuvrataḥ |18|| ||168|||

Page #168

122
Iñānasāra
Meaning : He, who assumes even-mindedness, thinking in his heart that it is all due to the Karmas, enjoys perfect knowledge and bliss just as a bee enjoys the juice of flowers. (8) [168]
Notes : Non-attachment is the verdict. Equilibrium is the conclusion. Even-mindedness is the only weapon to do away with the whole army of the Karmas. One who has accomplished this enjoys perfect bliss. He tastes the nectar who acquires the highest degree of balance like the bee that enjoys the juice of the flowers. (8) [168]

Page #169

Bhavodvegaḥ
123
22
भवोद्वेगा ( Aversion to worldly existence )
*
Central Idea
*
The author draws a very frightening picture of the World and its various constituents. He advises us to run away from it and shows how efficiently and immediately we can do it.

Page #170

124
Jñānasāra
[22]
भवोद्वेगः
BHAVODVEGAH यस्य गम्भीरमध्यस्याज्ञानवमयं सलम् । रूद्धा व्यसनशैलोधैः पन्थानो यत्र दुर्गमाः ।।१॥ ॥१६९।।
yasya gambhīramadhyasya
jñānavajramayam talam rūddhä vyasanassiloghaih
panthāno yatra durgamaḥ 11111 1116911
Meaning: The ccean of worldly existence is such that it has its cen ral part unfathomable that it has a bottom made up of vajra in the form of ignorance and has routes which cannot be traversed as they are obstructed by lots of nountains in the form of adversities, (1) [169]
Trans 7 alfaomfate: 1 कषायाश्चित्तसङ्कल्पवेलावृद्धिं वितन्वते ॥२॥ ॥१७०॥ pātāla kalašā yatra
bhrtāstrsņāmahānilaihi kaṣāyāscittasankalypa
veläyrddhìm vitanvate 112111117011
Meaning : ( The ocean of worldly existence is such) that there rises a tide in the form of mental changes due to four passions such as anger etc. in the form of subterranean jars filled

Page #171

Bbavodvegah
125
the form
of desires and
with stormy winds in hankerings. (2)[170]
स्मरौर्वाग्निज्वलत्यन्तयंत्र स्नेहेन्धनः सदा । यो घोररोगशोकादिमत्स्यकच्छपसङ्कुलः ॥३॥ ॥१७१॥
smaraurvāgnirjvalatyantar
yatra snehendhanah sadā 1 yo ghorarogasokädi
matsya kacchapasañkulah 113111117111
Meaning : (The ocean of worldly existence is such) that a submarine fire in the form of passion of love containing fuel of affection is always burning in the centre as also it is abounding in fish and crabs in the form of diseases and occasions of grief. (3) [171 )
दुर्बुद्धिमत्सरद्रोहैविद्युद्दतिगजितः । यत्र सांयात्रिका लोकाः पतन्त्युत्पातसङ्कटे ॥४॥ ॥१७२॥
durbuddhimatsaradrohair
vidyuddurvātagarjitaiḥ 1 yatra sāmyātrikā lokāḥ
patantyutpātasankate 11411 1117211
Meaning : (The ocean of worldly existence is such) that the sailors (and the crew ) there fall into a storm of troubles on account of lightning, gusty gale and thunderings in the form of bad intellect, jealousy and malice. (4) [172]

Page #172

126
Jñānasära
ज्ञानी तस्माद् भवाम्भोधेनित्योद्विग्नोऽतिदारुणात् । तस्य संतरणोपायं सर्वयत्नेन काङति ॥५॥ ॥१७३॥
jñāni tasmad bhavāmbhodher
nityodvigno'tidārunāti tasya santaraṇopāyam
sarvayatnena kārksati 11511 1117311
Meaning : A wise man who is always afraid of exceedingly dangerous ocean of worldly existence desires to cross it over with efforts of all types. ( 5 ) [173]
: Notes : 02277 ( 169 ) means obstacle; aer (170) stands for tides; 372 ( 171 ) is derived from gaf, the earth; at (172) is for malice; gaia (172) indicates gale; AT (172 ) meaps sailor or navigator; 3oia ( 172 ) denotes holocaust. (1 to 5) (169 to 173 ]
तैलपात्रधरो यद्वद् राधावेधोद्यतो यथा । क्रियास्वनन्यचित्तः स्याद् भवभीतस्तथा मुनिः ॥६॥ ॥१७४।
tailapātradharo yadvad
rādhāvedhodyato yathā i kriyāsvananyacittah syād
bhavabhītastathā muniḥ 11611 1117411 Meaning : Just like a man holding a vessel .containing oil and a man preparing to aim at a fish (revolving in the centre), a mnonk afraid of the worldly existence is totally engrossed in (doing religious) activities. (6) [174]

Page #173

Bhavodvegah
127
Notes : A man walking in the bazar full of people with a vessel containing oil full to the brim has to walk completely engrossed in the vessel. He cannot afford to have the luxury of looking here, there and around. So also a man wanting to kill the fish in the centr. revolving in the wheels high above has to take the aim with steadfast attention, otherwise he won't be able to fulfil the aim. In the manner of these two men, the monk also has to do the religious activities with undivided dedication. (6) [174 )
विषं विषस्य वह्नश्च वह्मिरेव यदौषधम् । तत् सत्यं भवभीतानामुपसर्गेऽपि यन भीः ॥७॥ ॥१७५॥
visam visasya vahnesca
vahnireva yad usadham tat satyam bhavabhītānām
upasarge’pi yanna bhīḥ 11711 1117511
Meaning : It is true that a poison is the remedy of poison and fire of fire and therefore it is also true that ) those who are afraid of the worldly existence have no fear of the obstacles. (7) [175]
Notes : Poison should be treated by poison and fire by fire. Just so the fear of obstacles is nowhere before the fear of the worldly existence. A person who is afraid of the very worldly existence has no reason to experience fear of the obstacles, harassments, difficulties, troubles etc. Smaller fear can be successfully treated by a greater fear. (7) [175]

Page #174

128
स्थैर्यं भवभयादेव व्यवहारे मुनिर्ब्रजेत् । स्वात्मारामसमाधौ तु तदप्यन्तर्निमज्जति ||८|| ॥१७६॥
sthairyam bhavabhayādeva
vyavahāre munirvrajet svātmārāmasamādhau tu
tadapyantarnimajjati ||8|| ||176||
Meaning From phenomenal or practical or pragmatic point of view, the monk gets firmness due to fear of worldly existence and when he is in entrancing equipoise where there is a vacuum, the fear of worldly existence also becomes submerged in the entrancing equipoise. (8) [176]

Notes: The monk is unaffected either by worldly existence or by emancipation. For ever he remains what he is.
Compare:
64
मोक्षे भवे च सर्वत्र निःस्पृहो मुनिसत्तमः
Jñānasāra
5
""

(8) [176]

Page #175

Lokasamjñā-tyāgaḥ
ÁÔÓesco Cors
23
लोकसंज्ञात्यागः
(Avoidance of World-Consciousness)
*Central Idea *

The aspirant should have his. eyes fixed upon the world beyond. and not, on this world. He should try to get away from it as soon and as far as possible. He should, therefore, cultivate aversion for things temporal and material.
45

129
3

Page #176

130
Jñānasāra
[23]
लाकसंज्ञात्यागः LOKASAMJÑA-TYAGAH प्राप्तः षष्ठं गुणस्थानं भवदुर्गादिलङ्घनम् । लोकसंज्ञारतो न स्यान्मुनि कोत्तरस्थितिः ॥१॥ ॥१७७॥ prāptaḥ saștham guṇasthanam
bhavadurgādrilarghanam lokasamjñārato na syan
munirlokottarasthitiḥ 11111 1117711 Meaning : The monk who has reached the sixth step in the ladder of piritual merits which is characterized by his having crossed the mountain in the form of worldly existence should never be taken away with the thought of world-consciousness as he is now enjoying the extra-ordinary condition. (1) [177]
Notes : qug TOTF41778 is named as Pramatta. World. Consciousness is characterized by a sign that a person behaves just as the others behave in the world. One who has become free from it is on the sixth step of the spiritual ladder. He is settled in an ultra-worldConsciousness. (1) [177]
यथा चिन्तामणि दत्ते बठरो बदरीफलैः । हहा जहाति सद्धर्म तथैव जनरञ्जनैः ॥२॥ ॥१७८॥ yathā cintamanim datte
batharo badarīphalain i hahā jahāti saddharmam
tathaiva janarañjapaih 11211 1117811

Page #177

Lokasamjña-tyagaḥ
Meaning: Just as an idiot gives away (his) desire-yielding jewel for the strawberries, a fool gives up his religious merit, Oh! (God!) for the sake of people's applause. (2) [178]
Notes: A world-conscious fool always misbehaves. He knows not what to do and what not to do. He sells a costly gem for a Cowrie.
at means a fool'. g is an expression of wonder, (2) [178]
कोरसंज्ञामहानद्यामोतोऽनुगा न के ? | afagráðsguetað qażat #zigfa: 113 gos
lokasamjñāmahānadyām
anusroto'nugā na ke
pratisroto'nugastveko
131
rājahamso mahāmuniḥ ||3|| ||179|||
Meaning: Who are not moving along with the stream in the great river of world-consciousness ? It is only a great monk, verily a royal swan, who is moving against the stream. (3) [179]

Notes: All world-conscious people are yes-men. One follows the other. Eut rare are those who swim against the current and they are monks only who are, verily, royal swans among them who are none other but crows. (3) [179]

Page #178

132
Jñānasāra - लोकमालम्ब्य कर्तव्यं कृतं बहुमिरेव चेत् । । तदा मिथ्यादृशां धर्मो न त्याज्यः स्यात् कदाचन ॥४॥॥१८०॥ lokamālambya kartavyam
kệtam bahubhireva ceti tadā mithyādršāṁ dharmo
na tyājyah syāt kadācana 11411 111801) Meaning : If what has been done by many keeping the world-consciousness in view is only to be done, the religious course adopted by persons of wrong belief will never be fit to be abandoned. (4) [180]
Notes : If it is said that what has been done by the world-minded people, should be done, then it will amount to saying that the course adopted by people of wrong or perverted belief should not be given up but, on the contrary, should be adopted. This is a non-sense. (4) [180]
श्रेयोऽथिनो हि भूयांसो लोके लोकोत्तरे न च । स्तोका हि रत्नवणिजः स्तोकाश्च स्वात्मसाधकाः ॥५॥ ॥१८१॥
śreyo'rthino hi bhūyānso
loke lokottare na ca i stoka hi ratnavanijah
stokāśca svātmasādhakāḥ 115111118111 Meaning : People hankering after emancipation are not many irrespective of the fact that they might have adopted worldly course or ultra-worldly course. Just as merchants dealing in jewels are few, those accomplishing the (goal of) emancipation are also few. (5) ( 181 )

Page #179

Lokasamjñā-tyāgah
133 Notes : There are, as a matter of fact, very few people whose goal is emancipation. They may adopt any route, worldly or extra worldly. The only essential condition is that their final aim should be salvation. (5) [181]
लोकसंज्ञाहता हन्त नीचैर्गमनदर्शनैः । शंसयन्ति स्वसत्याङ्गमर्मघातमहाव्यथाम् ॥६॥ ॥१८२॥ :
lokasamjñāhatā hanta
nīcairgamanadarśanaih 1 śansayanti svasatyanga
marmaghātamahāvyathām 11611 1118211
Meaning : Those, who are affected by the thought of world-consciousness, indicate, through their slow moving and looking downwards, the great agony (caused ) into the vital parts of their body in the form of their vow of truth. (6) [182]
Notes : Those who are taken away too much by the world.consciousness cannot remain true to their vow of truth and therefore their gait is slow and eyes are cast downwards because they feel piercing agony and shame. (6) [182]
आत्मसाक्षिकसद्धमसिद्धौ किं लोकयात्रया ? । तत्र प्रसन्नचन्द्रश्च भरतश्च निदर्शने ॥७॥ ॥१८३॥
ātmasāksikasddharma
siddhau kim lokayātrayā 1 tatra Prasannacandrasca
Bharatańca nidarśane 11711 1118311

Page #180

134
Jñānasāra
Meaning : If pious religiosity is obtained keeping one's own soul as a witness, where is the need of maintaining world.consciousness ? The examples to the point are Prasannacandra and Bharata. (7) [183]
Notes : You do a thing keeping your soul as a mere witness, that is to say, you should never get involved. Behave as if your soul is a mere rent or it. 98-Res was a monk but merely in name only because internally the thoughts of war. were going on and he therefore incurred a Karmic bondage resulting in hell. While 7 ad got the state of an Omniscient, though he enjoyed sovereignty because he enjoyed it only externally. Internally, he was unattached.
Compare : "ett 24 (Astraftega ) (7) (1831 लोकसंज्ञोज्झितः साधुः परब्रह्मसमाधिमान् । सुखमास्ते गतद्रोहममतामत्सरज्वरः ॥८॥॥१८४॥ lokasamjñojjhitaḥ sādhuh
parabrahmasamādhimāni sukhamāste gatadrona
mamatāmatsarajvarah 11811 1118411 Meaning : The monk, who is devoid of the thought of world.consciousness, who has achieved equipoise in the form of absorption in the highest entity called Parabrahma and who has thrown off hatred, fascination and fever in the form of malice, lives happily. (8) [184]
Notes : GEA is Supreme Being, the Highest Entity. (8) [184]

Page #181

Šāstram
135
24
शास्त्रम् ( Scriptures )
* Central Idea *
Ultimately it is the scriptures to which one has to go for guidance. After all, what is de: ( Guruh ) also ? They are the living embodiments of the scriptures. One can get from them what one wants for enlightenment etc. etc. So the scriptures are an ultimate authority for the highest and the lowest. They are everything - the veritable treasure containing tenets, principles, injunctions and instructions bringing peace and prosperity to those who approach them with due regard and obedience.
Lososorogooood

Page #182

136
Jñānasāra
[24]
शास्त्रम् SĀSTRAM
चर्मचक्षुर्भतः सर्वे देवाश्चावधिचक्षुषः । सर्वतश्चक्षुषः सिद्धाः साधवः शास्त्रचक्षुषः ॥१॥ ॥१८५॥ carmacakşubhrtaḥ sarve
devāścávadhicakşusah 1 sarvataścaksusah siddhah
sādhavaḥ śāstracakşusaḥ 11111 1118511 Meaning : The human beings have skinny of physical eyes, the gods have eyes in the form of superhuman knowledge, the perfect souls have eyes everywhere; and the monks have eyes in the form of scriptures. (1) [185]
Notes : सर्वतश्चक्षुषः means every unit of the soul serves as an eye in the case of accomplished souls. Or it can also mean that the siddhas - the perfect ones - have all embracing eyes. Compare :
आगमचक्खू साहू, चम्मचक्खूणि सव्वभूयाणि ।
देवा य ओहिचक्खू, सिद्धा पुण सव्वदोचक्खू ।। समयसार ॥ (1) [185] पुरःस्थितानिवोर्ध्वाधस्तियंग्लोकविवर्तिनः । सर्वान् भावानवेक्षन्ते ज्ञानिनः शास्त्रचक्षुषा ॥२॥ ॥१८६।। puraḥshitānivordhvādhas
tiryaglokavivartinah, sarvan bhāvānaveksante
jñāninah śāstracaksușā 11211 1118611

Page #183

Šāstram
4137
Meaning : The monks, who have acquired knowledge see, through the eyes in the form of scriptures, all the modificatory changes taking place in the world high above, down below and the world in front as if they are occurring before their very eyes. (2)[185]
Notes : To the wise and learned, the holy scriptures serve as eyes. They see everything that occurs as if occurring before their very eyes. (2) [186]
शासनात् त्राणशक्तेश्च बुधैः शास्त्रं निरुच्यते । वचनं वीतरागस्य तत्तु नान्यस्य कस्यचित् ॥३॥ ॥१८७॥ śāsanāt trāņaśakteśca
bud haiḥ śāstram nirucyate i vacanam vītarāgasya
tattu nānyasya kasyacit 11311 1118711
Meaning : On account of its power to do good and its power to protect, the scripture is described by the wise as deriving its meaning. It is the word of the detached which is the scripture and of no one else. (3) [187]
Notes : The letters in the word Ties mean giving beneficial advice and a means to protect. This is the derivative meaning of the word area. Compare :
शासनसामयेन च, संत्राणवलेनानवद्येन । युक्तं यत्तच्छास्त्रं, तच्चैतत् सर्वविद्वचनम् ॥
(प्रशमरति ) '
यस्माद्रागद्वेषोद्धतचित्तान्, समनुशास्ति सद्धर्मे । tarzd a Tierzufafafa Arzà un ll (qafa ) (3) [187]

Page #184

138
Jñānasāra.
शास्त्रे पुरस्कृते तस्माद् वीतरागः पुरस्कृतः । पुरस्कृते पुनस्तस्मिन् नियमात् सर्वसिद्धयः ॥४॥ ॥१८८॥. śāstre puraskste tasmād
vitarăgah puraskrtah 1 puraskrte punastasmin
niyamāt sarvasiddhayah 11411 1118811 Meaning : It ( The derivative meaning ) has brought the scripture in the vanguard and (thereby) the Detached has been brought in the vanguard. And when the Detached has been so brought, all the attainments have also been brought in the forefront. as a rule. (4) [ 188]
Notes : If and when the scriptures are eulogized or extolled, it is the वीतराग ( the Detached one) that. is eulogized or extolled, really speaking. If one considers like this, it can bring for the aspirant. various attainments or achievements. Compare :
अस्मिन् हृदयस्थे सति, हृदयस्थस्तत्त्वतो मुनीन्द्र इति । हृदयस्थिते च तस्मिन् नियमात् सर्वार्थसिद्धयः ।। (षोडशक २ प्रलो. १४), आगम आयरं तेण अत्तणो हियखियो ।
तित्थनाहो स्वयंबुद्धो सवे ते बहुमन्निया ।। (4) [ 188 ] अष्टार्थेऽनुधावन्तः शास्त्रदीपं विना जडाः । प्राप्नुवन्ति परं खेदं प्रस्खलन्तः पदे पदे ॥५॥ ॥१८९।।
adřstārthe’nudhāvantah
śāstradīpam vinä jadāḥ 1 prāpnuvanti paraṁ khedam
praskhalantah pade pade 11511 1118911;

Page #185

Šāstram
139 Meaning: The indiscriminate people, running after the meaning which is latent, and without the (help of the ) lamp in the form of scriptures as well as stumbling at every step encounter great grief. (5)[189]
Notes : One should not do hair-splitting. He should take into account the obvious and leave aside the unmanifest. How is one to get light without using the lamp ? And the lamp here is none other than the scriptures. (5) [189]
शुद्धोन्छाद्यपि शास्त्राज्ञानिरपेक्षस्य नो हितम् । भौतहन्तुर्यथा तस्य पदस्पर्शनिवारणम् ॥६॥ ॥१९॥
śuddhoñchādyapi śāstrājñā
nirpe kşasya no hitam, Bhautahanturyathā tasya
padasparśanivāraṇam 11611 1119011
Meaning : Innocent alms etc. also is not beneficial to him who disregards the scriptural injunctions, just as the avoidance of the touch of the feet is not to him who is the slayer of the Demon. (6) [190 1
Notes : भौतहन्तुः-भौतमति was the preceptor recognized and admired by the Bhillas. He had an umbrella made up the peacock's feathers. It so happened the wife of the chief of the Bhillas took a fancy to have that umbrella. The chief begged for it from the preceptor but he did not accept it whereupon the chief ordered the Bhillas to slay that preceptor and have it. The chief also told them to give the blow elsewhere but not at his feet as the Guru's feet are always adorable..

Page #186

140
Jñānasāra It can be understood that chief's advice was a big joke and nothing else. So also with regard to begging alms ignoring the scriptural injunction. It is not at all beneficial to beg for alms at the cost of regard for the scriptural instruction. (6) [190]
अज्ञानाहिमहामन्त्रं स्वाच्छन्द्यज्वरलङ्घनम् । धर्मारामसुधाकुल्यां शास्त्रमाहुमहर्षयः ॥७॥ ॥१९१॥ ajñānā’himahāmantrar
svācchandyajyaralanghanam dharmārāmsudbākulyām
śāstramāhurmaharşayaḥ 117111119111
Meaning : The great sages have described scriptures as the infallible incantation removing the serpentbite in the form of wrong or perverted knowledge, as a fast for fever in the form of acting at will and as a basin of nectar for the garden in the form of religion. (7) [191]
Notes : To describe, in brief, the scriptures fulfil the purpose of removing the 379 and Falafel-irreligion and unrestrained behaviour. They generate worshipful attitude in the votaries and devotees. (7) [191 )
FTİRAFeruf = TEIS: Fa: 1 शास्त्रैकर महायोगी प्राप्नोति परमं पदम् ॥८॥ ॥१९२।।
śāstroktācārakartă ca
śāstrajñaḥ śāstradeśakaḥ, sastraikadrg mahāyogi
prāpnoti paramam padam 11811 ||19211

Page #187

Śāstram
141
Meaning: A great contemplative saint who performs disciplinary duties mentioned in the scriptures, who is the knower of the scriptures, who preaches the scriptures and whose only eyes are the scriptures, gets the highest status. (8) [192]
Notes : The s’loka summarizes the service rendered by the holy scriptures. (8) [192]

Page #188

142
Jñānasāra
25
परिग्रहत्यागः ( Abandoning of Possession )
* Central Idea * This ASTAKA at once declares that possession of things is bad under all circusmtances. It comes in the way of developing the spiritual power to the maximum. But the definition of possession is also to be borne in mind. The author unequivocally says that it is the just ( Herf Mūrcchā) for the things and not the things themselves, which is responsible for the monk being branded as finit ( parigraḥī).

Page #189

Parigraha-tyagaḥ
[25]
afryteam:
(PARIGRAHA-TYAGAḤ)
न परावर्तते राशेर्वक्रतां जातु नोज्झति । परिग्रहग्रहः कोऽयं विडम्बितजगत्त्रयः ॥ १॥ ॥ १९३॥
na paravartate raser
vakratām jātu nojjhati |
parigrahagrahaḥ ko'yam
vid:mbitajagattrayaḥ ||1|| ||193||
Meaning: Which is this planet in the form of possession that does not retrace from the heap of wealth, does not give up crookedness and is the cause of harassment to all the three worlds? (1) [193]
143
Notes: Ordinarily, the planets when they are retrograde, come back into the preceding zodiacal sign and they are called a. But they become af also, that is to say, they give up their retrograde nature, cease to be a and at that time they are called ff and again go to the zodiacal sign in which they were formerly there. This phenomenon is contrasted with the planet of possession with the remark that it is a planet doing eternal harassment. (1) [193]

परिग्रहग्रहावेशाद दुर्भाषितरज: किराम् ।
श्रूयन्ते विकृताः किं न प्रलापा लिङ्गिनामपि ॥ २ ॥ ॥ १९४॥

Page #190

144
Jñānasāra
parigrahagrahāveśād
durbhāṣitarajahkirām, śrüyante vikstāḥ kim na
pralāpā lingināmapi 11211 1119411 Meaning : Are the incoherent speeches of the pseudo-monks, which are distorted and scatter the dust in the form of wrong statements made on account of their being possessed by a devil in the form of possession, not heard ? (1) (194)
Notes : faiši means a monk in name only as he attaches great importance to external signs indicative of his being a monk of a particular sect or section.
Let go ordinary people, but the monks, who are not the ideal monks but pseudo-monks get possessed by the lust of possession in the form of sectarian signs etc. and make, when they are so possessed, mischievous and wrong statements, going against the scriptural injunctions. Here the author throws a fling at the so called fanatic monks. Compare :
तपःश्रुतपरीवारां, शमसाम्राज्यसम्पदम् ।
TRTAEYE4Eartraagiffrätsfa fe ll (l a) (2) (194) यस्त्यक्त्वा तृणवद् बाह्यमान्तरं च परिग्रहम् । उदास्ते तत्पदाम्भोज पर्युपास्ते जगत्त्रयी ॥३॥ ॥१९५।
yastyaktvā trņavadā bāḥyam
āntaran ca parigraham udāste tatpadāmbhojar
paryupāste jagattrayi 11311 1119511.

Page #191

Parigraha-tyāgah
145
Meaning : (All the people of) three worlds wait upon the lotus-like feet of that (monk) who remains indifferent having abandoned, like a blade of grass, the external as well as the internal possession. (3) [195]
____Notes : आन्तर परिग्रहम् means internal परिग्रह such as the wrong and perverted belief etc., etc. (3) [195]
चित्तेऽन्तग्रन्थगहने बहिनिम्रन्थता वृथा । त्यागाद कञ्चुकमात्रस्य भुजगो न हि निर्विषः ॥४॥ ॥१९६॥ citte’ntargranthagahane
bahirnirgranthatā vrthā 1 tyāgāt kañcukamātrasya
bhujago na hi nirvisaḥ 11411 1119611 Meaning : External dispossession is futile (in the face of) internal possession being present there in the mind which is overpowered on account of it. The serpent that has merely given up the slough cannot be (on that account merely) poisonless. (4)[196]
Notes : The monk is no monk at all so long as he is not free from the knot, both externally and internally. Abandonment of mere external possession is meaningiess. Knot is F-and is due to it and 29. The bonafide monk is devoid of this. (4) [196]
त्यक्ते परिग्रहे साधोः प्रयाति सकलं रजः। पालित्यागे क्षणादेव सरसः सलिलं यथा ॥५॥ ॥१९७।। tyakte parigrane sādhoh
prayāti sakalam rajaḥ 1 pālityāge ksaņādeva
sarasah salilam yathā 1511 1119711
10

Page #192

146
Jñānasāra
Meaning : The possession having been left, the entire (heap of Karmic) dust goes away, just as the water of the lake leaves when the bank is destroyed (5) [197]
Notes : रजः is कर्ममल (Karmic dust ). पालि means bank. (5) [197]
त्यक्तपुत्रकलत्रस्य मूर्खामुक्तस्य योगिनः । चिन्मात्रप्रतिबद्धस्य का पुद्गलनियन्त्रणा ॥६॥ ॥१९८॥ tyaktaputrakalatrasya
mūrcchāmuktysya yoginah, cinmātrapratibaddhasya
kā pudgalaniyantraņā 11611 1119811 Meaning : How can that contemplative monk who has abandoned son and wife, and the lust for possession as well as who is attached to knowledge only, be restrained by a bondage of the matter? (6) [198]
Notes ; A=zf is lust, fashia means knowledge only, gancias means “ The Matter cannot hold out to him any fascination.” ( 6 ) [198]
चिन्मात्रदीपको गच्छेद् निर्वातस्थानसंनिभैः । निष्परिग्रहतास्थैर्य धर्मोपकरणैरपि ॥७॥ ॥१९९॥ cinmātradīpako gacchet
nirvātasthānasamnibhaiḥ 1 nisparigrahatāsthairyam
dharmopakaraṇairapi 11711 1119911 Meaning: The monk with a lamp of mere knowledge gets stabilized in possessionlessness even though he has with him the religious accessories which are as if it were the windless places. (7) [199]

Page #193

Parigraha-tyāgaḥa
Notes: Even though the monk might have got religious accessories, he should be considered as possessionless if only he has with him a lamp of knowledge. Having accessories cannot prove that he is possessive. Just as a lamp in a windless place does not flicker, such a monk does not become ruffled even in the presence of accessories. Though he has accessories, he is as a matter of fact, without them because he has no craving for them. (7) [199]
Compare : तम्हा किमत्थि वन्धुं गंथोऽगंथो व सव्वहा लोए । गंथो ऽग्रंथो व मओ मुच्छाऽमुच्छाहिं निच्छयओ ॥ वत्थाइ तेण जं जं संजम साहणमरागदोसस्स ।
मृच्छछिन्नधियां सर्वं जगदेव परिग्रहः । मूच्छया रहितानां तु जगदेवापरिग्रहः ||८|| ॥ २००॥
तं तमपरिग्गहो च्चिय परिग्गहो जं तदुवघाई || (7) [ 199 ]
mürcchachannadhiyām sarvam jagadeva parigrahaḥ |
murcchayā rahitānāṁ tu
jagadevaparigrahaḥ 11811 1120011

147
Meaning The whole world is a possession to him whose intellect is overpowered with the lust of possession and the whole world is not at all a possession in the case of him who is devoid of such a lust, (8) [200]
Notes of is the only criterion in deciding whether a monk is परिग्रही or अपरिग्रही. ( 8 ) [ 200]
卐

Page #194

148
Jñānasāra
26
अनुभवः (Experience )
* Central Idea * There is no talk here of the worldly experience. The author describes, in this AŞTAKA, the divine experience which one enjoys while on his road to realization. Other experiences are nothing compared with this rare experience, ecstacy, bliss. It is a matter to be realized only, not for talking about.

Page #195

Anubhavah
149
[26]
अनुभवः
ANUBHAVAH सन्ध्येव दिनरात्रिभ्यां केवलश्रुतयोः पृथक् । बुधैरनुभवो दृष्टः केवलार्कारुणादयः ॥१॥ ॥२०१॥ sandhyeva dinarātribhyām
kevalasrutayoh prthak , budhairanubhavo drstah
kevalārkāruņodayah 11111 1120111 Meaning : Just as twilight is different from the day as well as the night, ecstatic experience is also different from both the omniscience and scriptural knowledge. Ecstatic experience is just like a dawn before the sunrise of omniscience-say the wise. (1) [201]
Notes : This divine experience comes into being after the scriptural knowledge (Alagaara ) and before the omniscience. In between these two, there is an interval illumined by this divine experience, called ecstacy which in other words is called Hata (Intuitive knowledge ). (1) [201]
व्यापारः सर्वशास्त्राणां दिक्प्रदर्शन एव हि । पारं तु प्रापयत्येकोऽनुभवो भववारिधेः ॥२॥ ॥२०२॥ vyāpāraḥ sarvaśāstráņam
dikpradarśana eva hi 1 pāram tu prāpayatyeko’
nubhavo bhavavāridheh 11211 1120211

Page #196

Jñān asāra
Meaning Merely showing the direction is the (main) function of all the scriptures. But it is only the ecstatic experience that takes you beyond the ocean of worldly existence. (2) [202]
150
Notes: The scriptures show direction merely or give guidance. But what takes us beyond this worldly existence, is this divine experience only. Compare the following line said by Haribhadrasuri in support of this. यथार्थवस्तुस्वरूपोपलब्धि - परभावारमण - तदास्वादनै क्त्व - मनुभवः || (2) [ 2021
adtfizi qi za faygıguá faar |
शास्त्रयुक्तिशतेनापि न गम्यं यद् बुधा जगुः ||३|| || २०३ ॥
atīndriyam param brahma viśuddhanubhavam vinā |
śästrayuktiśatenāpi
na gamyam yad budhä jaguḥ ||3|| ||203||
Meaning The transcendental Brahma which is supreme is not comprehensible with even a hundred of scriptural devices without the (help of) pure ecstatic experience-proclaim the wise. (3) [203]
Notes : शास्त्रयुक्तिशतेन
The Brahma is knowable through Intuition only and never by logical reasoning or Intricate arguments contained in the scriptures. (3) [203].
aràcą Ègarda qzrui auffeu: 1
mièĦaiqar mm: za: ega àg faxa: 118|| ||208|||
jñāyeran hetuvādena

padartha yadyatîndriyāḥ |
kālenaitāvatā prājñaiḥ
kṛtah syad teṣu niscayah 114|| ||204||

Page #197

Anubhavah
151
Meaning : If the transcendental objects can be comprehended by the logical devices, the highly intelligent people would have arrived at a final conclusion about them at some time or other. (4) [204 };
Notes : Where intellect fails, intuition succeeds. (4) [204]
केषां न कल्पनादर्वी शास्त्रक्षीरानगाहिनी । विरलास्तद्रसास्वादविदोऽनुभवजिह्वया ॥५॥ ॥२०५।। kesam na kalpanādarvī
śāstraksīrānnagāhini i viralāstadrasāsvāda
vido’nubhavajihvayā 11511 1120511 Meaning : Whose ladle of imagination is not able to probe the rice-pudding of scriptures ? ( But) Those: are rare who know the taste of it through the tongue of experience. (5) [205]
Notes : All have got, according to their own merit, the power of intellect and imagination with the help of which they would try to grasp the secret of the scriptures. But they would be disappointed because it is the province of the realized and not of the novices. The Super-soul yields to the application of Intuition only. tua means milk mixed with cooked rice, in. other words, rice-pudding. (5) [205]
पश्यतु ब्रह्म निर्द्वन्द्व निर्द्वन्द्वानुभवं विना । कथं लिपिमयी दृष्टिर्वाङ्गमयी वा मनोमयी ॥६॥ ॥२०६॥ paśyatu brahma nirdvandvam
nirdvandvānubhavam vinā i katham lipimayî dụstir
vänmayi vā manomayī 11611 1120611

Page #198

152
Jñānasāra
Meaning : How can scriptural injunctions, oral instructions and mental thinking, without the pure experience, enable one to realize the reality which is absolute, that is to say, without duality ; (6) (206 ]
Notes : tre here means approach. It is threefold, namely,-the approach through the written word, the spoken word and mental cognition. All these three fail. Only that approach succeeds which is based on pure experience, not tinged or coloured by a meaning love and hatred. ( 6 ) [206]
न सुषुप्तिरमोहत्वान्नापि च स्वापजागरौ । कल्पनाशिल्पविश्रान्तेस्तुर्यवानुभवो दशा ॥७॥ ॥२०७॥ na susuptiramohatvān
nāpi ca svāpajāgarau | kalpapāśilpaviśrāntes
turyaivānubhavo dasā 11711 1120711
Meaning : By becoming dispossessed of delusion, deep sleep is not possible. (That is to say deep sleep is possible only when He (infatuation) is present. Also even if whole operation of imagination is suspended state of Dreaming' and 'state of awakening cannot be ensured. Therefore, only experience is the fourth expedient. (because He and chat are not present). (7) [207]
Notes : During the sleeping state, HE ( Infatuation) is present. During the dreaming state galt (Imagination) is present. So also in the waking state. All these three states are marred by the presence of factors which come in the way of the comprehension of Brahma,

Page #199

Anubhavaḥ
153
the Supreme Reality. It yields to Experience only. Therefore, it is an object of realization only. (7) [207]
अधिगत्याखिलं शब्दब्रह्म शास्त्रद्दशा मुनिः ।। Fasaj gi gerah Masa kell 1120611 adhigatyākbilas sabda
brahma śāstradrśā munih 1 svasaṁvedyam paraṁ brahma
nubhavenādhigacchati 11811 1120811
Meaning : The monk, having known the integrated Brahma in the form of word, through the means of scripture, realizes the same Supreme Brahma, knowable through one's own feelings and by his own experience. (8) [208 ]
Notes : ESTI may mean means. The monk can get a clue to Supreme Brahma through scriptures. But actual attainment of it cannot be had without 27249 (Experience, Realization). (8) [208]

Page #200

154
Jñānasāras
27
att:
(Yoga ) * Central Idea *
Here, in this AŞTAKA, the author points out the main fact that yoga is mainly instrumental in uniting the aspirant with God.

Page #201

Yogaḥ
155.
[27]
योगः
YOGAĦ मोक्षेण योजनाद् योगः सर्वोऽप्याचार इष्यते । विशिष्य स्थानवर्णालम्बनैकारयगोचरः ॥१॥॥२०९॥ mokşeņa yojanād yogaḥ
sarvo'pyācāra isyate | višisya sthānavarnārthā
lambanaikāgryagocarh 11111 1120911 Meaning : It is proper that yoga should mean: the whole ethical code of conduct as it unites the soul with emancipation. In particular, it appertains to postures, letters, interpretation, meditation on symbols and concentration. (1) [ 209 ]
___Notes : This s'loka outlines the two main aspects of yoga of which one is concerned with the ethical code and the other with the orthodox such as, postures etc.
Compare : 'मुक्खेण जोयणाओ जोगो सव्वो वि धम्मवावारो।" (Haribhadrasūri's Yogavims’ikā). (1) [209]
कर्मयोगद्वयं तत्र ज्ञानयोगत्रयं विदुः । विरतेष्वेव नियमाद् बीजमात्रं परेष्वपि ॥२॥ ॥२१०॥ karmayogadvayam tatra
jñānayogatrayam viduh 1 viratesveva niyamād
bījamātram pareșvapi 11201 121011

Page #202

156
Jñānasāra
Meaning : The first two constitute operational yoga and the last three are concerned with knowledge. They all five exist as a rule in those who practise total abstinence but in others in a germinal form only: (2) [210]
Notes : The s'loka is an illustration of the sūtra "Faraj 129:1"
The first two, namely, Far and qui are concerned with क्रिया and the last three, अर्थ, आलम्बन and एकाय with 717. (2) [210]
कृपानिर्वेदसंवेगप्रशमोत्पत्तिकारिणः । भेदाः प्रत्येकमत्रेच्छाप्रवृत्तिस्थिरसिद्धयः ॥३॥ ॥२११॥
krpānirvedasamvega
praśamotpattikāriņaḥ 1 bhedāḥ pratyekamatrecchā
pravsttisthirasiddhayaḥ 11311 1121111 Meaning : Desire, activity, stability and attainment are the four varieties of each of the given (aforesaid ) yogas and (they ) cause compassion, fear of the world ), hankering (for salvation) and tranquility. (3) (211) Notes : Compare :
अणुकंपा निव्वेओ संवेगो होइ तह य पसमुत्ति ।
ggfer 3704rat gegro FETHİ 11 (amfãfetat ) From the above s’loka, it is clear that our author has exclusively drawn on Haribhadrasūri's Yogavimśikā (3). [211 )

Page #203

Yogah
157
इच्छा तद्वत्कथाप्रीतिः प्रवृत्तिः पालनं परम् । स्थैर्य बाधकभीहानिः सिद्धिरन्यार्थसाधनम् ॥४॥ ॥२१२॥ icchā tadvatkathāprītih
pravșttiḥ pālanam param sthairyam bādhakabhirhānih
siddhiranyārthasādhanam 11411 1121211
Meaning : Desire means affection for tales, activity stands for observance, stability denotes absence of fear for transgression and attainment is equal to accomplishment of other auxilliary objects. (4) (112)
Notes : 3=3 (Desire ), qala: (Activity), Fez ( Stability) and facies (Attainment) are the four varieties of yoga. (4) [112]
अर्थालम्बनयोश्चैत्यवन्दनादौ विभावनम् । श्रेयसे योगिनः स्थानवर्णयोर्यत्न एव च ॥५॥ ॥२१३॥ arthālambanayoścaitya
vandanādau vibhāvanami śreyase yoginah sthāna
varnayoryatna eva ca 11511 1121311 Meaning : Remembrance of meaning and symbolic meditation while playing salutations (to the idols ) in the temple as also the endeavour for postures and letters are for the welfare of the contemplating monk. (5) [213]
Notes : The meditating yogi (monk) should, first of all, master postures and then utterances of mystic

Page #204

158
Jõānasāra
syllable as also the eulogies offered to the Tīrthankaras and others. He should deeply meditate on the meanings and significance of the Fagas etc., etc. He will thus be able to accomplish good to himself. (5) 2131
आलम्बनमिह ज्ञेयं द्विविधं रूप्यरूपि च । अरूपिगुणसायुज्ययोगोऽनालम्बनः परः ॥६॥ ॥२१४॥
ālambanamiha jñeyam
dvividham rūpyarūpi ca arūpigunasāyujya
yogo’nālambanah parah 11611 1121411 Meaning : One, depending on a form and the other on a formless are the two kinds of meditational symbolism. Identicfiation with the properties of the formless is a yoga, par excellence. (6) [214]
Notes : The yogi should select some form for meditation and then should pass on to the meditation of the formless which is excellent of the two-support (277197 ) is necessary for the beginner. Just as he progresses, he adopts a subtler method, the method of meditating on the virtues of the godlike. Compare :
आलंबणं पि एयं रूविमस्नवि य इत्थ परमु रूत्ति । तग्गुणपरिणइरूवो सुहुमो अणालंबणो णाम ||
(Haribhadrasīri's Yogavimśikā). (6) [214] प्रीतिभक्तिवचाऽसंगैः स्थानापि चतुर्विधम् । तस्मादयोगयोगाप्तेर्मोक्षयोगः क्रमाद्भवेत् ॥७॥ । २१५॥

Page #205

Yogah
159
prītibhaktivaco'sarigaiḥ
sthānādyapi caturvidham | tasmādayogayogāpter
mokşayogaḥ kramādbhavet 11711 11215|||
Meaning : Affection, devotion, commandments and non-attachments are the four subdivisions of each of the five yogas (mentioned before ). Therefore, the attainment of yoga through cessation of yoga (threefold activity, namely, mental, verbal, and actional) climaxes gradually into yoga called Mokşa (Emancipation ). (7) [215]
Notes : Five yogas (posture, letters, meaning, support and absence of support are the English words for 1977, वर्ण, अर्थ, आलम्बन and अनालंबन mentioned before) multiplied by four subdivisions of yoga, namely, $it, salat, fermat .and force (Desire, activity, stability and attainment) become twenty. These twenty multiplied again by प्रीति, भक्ति, वचस् and असंग mentioned in the sloka become eighty. (7) [215]
स्थानाधयोगिनस्तीर्थोच्छेदाद्यालम्बनादपि । सूत्रदाने महादोष इत्याचार्याः प्रचक्षते ॥८॥ ॥२१६॥
sthånādyayoginastīrtho
cchedādyālambanādapi 1 sūtradāne mahādosa
ityācāryāḥ pracakşate 11811 1121611

Page #206

Jñānaṣāra
Meaning The teachers say that it is a commission of a great sin to teach the canon to an undeserving. who does not know the yoga such as the sthāna (postures) etc. even by taking recourse to an argument that if it not done like that Jainism will come to an end. (8) [216]
160
Notes Yet the propagation of Jainism suffers but its canon must not be taught, with a view to propagating Jainism, to an undeserving who does not know even what etc., the divisions and subdivisions of yoga, are. (8) [216]

卐

Page #207

Iñāpasăra
161
28
नियागः
(Sacrifice)
* Central Idea *
What is the real Sacrifice ? How should it be performed ? The author has defined and described it in clear terms in this AŞTAKA. He has used the same Terminology which is used in the orthodox Hindu Šāstras but with different implication and interpretation.

Page #208

162
Jnānasāra
[28.] नियागः
NIYĀGAH यः कर्म हुतवान् दीप्ते ब्रह्माग्नौ ध्यानधाय्यया । स निश्चितेन यागेन नियागप्रतिपत्तिमान् ॥१॥ ॥२१७॥ yah karma hutavān dīpte
brahmāgnau dhyāndhāyyayā 1 sa niścitena yagena
niyāgapratipattimān |11|| 1121711 Meaning : In a lighted fire of Brahma, ne, who has offered his actions with the Vedic Mantra in the form of meditation is, indeed, one who has performed sacrifice that is prescribed. (1) [217]
Notes : Erzit means that Vedic Mantra in accompaniment with which the sacrificial fuel is offered or placed in the sacrificial fire.
757 means concrete, material sacrifice and fun means abstract sacrifice. (1) [217]
पाप,सिनि निष्कामे ज्ञानयज्ञे रतो भव । सावधैः कर्मयज्ञैः किं भूतिकामनयाऽऽविलैः ॥२॥ ॥२१८॥ päpadhvansini niskāme
jõänayajñe rato bhava, sāvadyaiḥ karmayajñaiḥ kim
bhūtikāmanaya”vilaih 11211 1121811 Meaning : Be absorbed in the sacrifice of knowledge, which has the power to destroy sins and

Page #209

Niyagaḥ
which should be done without any hope of return. What purpose will be served by the sinful sacrifices of actions performed with the desire of worldly prosperity? (2) [218]
66
Notes: There are two types of (sacrifice), namely सकाम and निष्काम. सकाम is performed by offering animals in the sacrifice in pursuance of the injunction, 'भूतिकामः पशुमालभेत in Hindu fas but the Jaina Sastras prescribe in which sinful thoughts are to be offered. (2) [218] वेदोत्वान्मनः शुद्धधा कर्मयज्ञोऽपि योगिनः । ब्रह्मयज्ञ इतीच्छन्तः श्येनयागं त्यजन्ति किं ॥३॥ ॥ २१९ ॥
39
5
vedoktatvān manaḥśuddhyā
karmayajño'pi yoginaḥ |
brahmayajña iticchantaḥ
syenayagam tyajanti kim 1|3|||||219||
Meaning: Why do they, who argue that a ritualistic sacrifice is a sacrifice called Brahmayajña for an ascetic as it is performed with purity of mind as laid down in the Vedas, abandon the performance of sacrifice in which a falcon is offered ? (3) [219]

163
t
Notes: is falcon. If one argues that the is because it is done with purity of mind as prescribed in the Vedas, why does he not do that in which falcon is offered and argue at the same time that he has done so with purity of mind? Such a कर्मयज्ञ is not at all a ब्रह्मयज्ञ ( 3 ) (219)
g: qi nå greenenftenfror: 1
पूजादि वीतरागस्य ज्ञानमेव तु योगिनः ||४|| ॥ २२०॥

Page #210

Jñānasāra
164
brahmayajñaḥ paraṁ karma
gļhasthasyādhikāriņaḥ 1 pūjādi vītarāgasya
jñanameva tu yoginah 11411 1122011 Meaning : For a layman who is authorized or qualified, only acts such as the worship etc. of the Detached (dan) are a sacrifice called Brahmayajña but for an ascetic, knowledge is a Brahmayajña. (4) (220)
Notes : For a (Jaina) layman, the day is the actual worship of the atacyt (the Detached) and for a teft (Jaina monk), knowledge is the mana. (4) [220]
भिनोद्देशेन विहितं कर्म कर्मक्षयाक्षमम् । क्लप्तभिन्नाधिकारं च पुढेष्ट्यादिवदिष्यताम् ॥५॥ ॥२२१॥ bhinnoddesena vihitam
karma karmaksayāksamami klptabhinnādhikāram ca
putrestyādivadisyatām 11511 1122111 Meaning : Activity prescribed in the scriptures with a different motive is not able to destroy the Karmas. Take it as a sacrifice motivated with a different purpose just as a sacrifice performed for getting a son. (5) [221]
Notes : Any religious act done with a worldly motive can entitle the doer for its attainment but he cannot expect a total annihilation (7827). For a total annihilation one should do the religious act without any motive of a worldly gain. There is essential difference between पुण्यबंध and कर्मक्षय. (5) [221]

Page #211

Niyāgah
165
ब्रह्मार्पणमपि ब्रह्मयज्ञान्तर्भावसाधनम् । ब्रह्माग्नौ कर्मणो युक्तं स्वकृतत्वस्मये हुते ॥६॥ ॥२२२॥ brahmārpanamapi brahma
yajñāntarbhāvasādhanam, brahmāgnau karmano yuktam
svakệtatvasmaye hute 11611 1122211 Meaning : In Brahmayajña, the means which is the internal thought should be offered. It is proper that activity in the form of destruction of one's own egoism should be offered in the Brahmājñi (the fire of Brahma ). (6) [222)
Notes : The real aga consists of the offering of one's own thoughts, that is to say, the thoughts of ego. अनासक्त कम should be the motto. स्मय means egoism. स्वकृतत्वस्मय means egoisir generated from one's own action or activity. This fat should be sacrificed in the sacrifice. (6) [222]
ब्रह्मण्यर्पितसर्वस्वो ब्रह्मदग् ब्रह्मसाधनः । ब्रह्मणा जुहदब्रह्म ब्रह्मणि ब्रह्मगुप्तिमान् ॥७॥ ॥२२३॥ ब्रह्माध्ययननिष्ठावान् परब्रह्मसमाहितः । ब्रह्मणो लिप्यते नाधैर्नियागप्रतिपत्तिमान ॥८॥ ॥२२४॥ brahmanyarpitasarvasvo
brahmadrg brahmasādhanah brahmanā juhvadabrahma
___ brahmani brahmaguptimān ||7|| ||22311 brahmādhyayananisthāvän
parabrahmasamāhitaḥ brāhmaṇo lipyate nāghair
niyāgapratipattimin 11811 1122411

Page #212

166
Jñānasāra
Meaning : A Brāhmana, who has offered everything to Brahma, who has his eyes fixed on Brahma, whose instrument is his knowledge of Brahma, who is offering ignorance as oblation in the sacrifice, who is protected by continence, whose faith is concentrated on the meditation on Brahma, whose mind is focussed in Super-Brabma, and who has undertaken to perform the sacrifice, is not soiled by sins. (7-8) [ 223-224 ]
Notes : A Brāhmana, Šramana, Bhiksu, or Nirgrantha is not besmeared with Karmas if he does the sacrifice fully concentrating his eyes on the Brahman meaning thereby that he should perform nach in which his ego should be offered as oblation and then he is called a real sacrificer (faznafaqfEATE). (7-8) 1 223-224 1

Page #213

Jñānasāra
29
भावपूजा
(Worship)
* Central Idea
The author, in this ASTAKA enunciates the nature of abstract worship one should offer to God whose replica he is.

卐
*

---
167

Page #214

168
Jūānasära
[ 29 ]
भावपूजा
BHĀVAPŪJA दयाम्भसा कृतस्नानः संतोषशुभवस्त्रभृत् । विवेकतिलकधाजी भावनापावनाशयः ॥१॥ ॥२२५॥ भक्तिश्रद्धानघुसृणोन्मिश्रपाटीरजद्रवैः । नवब्रह्मागतो देवं शुद्धमात्मानमर्चय ॥२॥ ॥२२६॥ dayambhasā krtasnānah
santosaśubhavastrabhrt 1 vivektila kabbrāji
bhāvanāpāvanāsayah I 1 || ||2251 bhaktiśraddhānghusrņon
mišrapātīrajadravaihi navabrahmängato devam
sudhamātmānmarcaya 11211 1122611 Meaning : Worship the god who is in the form of your own Soul wbich is pure on account of ninefold chastity having bathed with the water of mercy, having dressed in auspicious clothes of contentment, having decorated the forehead with the foreheadmark of discrimination, having purified the purpose with good thoughts, and with sandal-wood paste mixed with saffron in the form of devotion and faith. (1-2) [ 225-226)
Notes : I means one who is shining. 2997 means saffron. rette means sandal-wood. Freiga: means continence which is ninefold. Both and etiaci make ninefold purity. To do, to make others do and to approve others doing through mind. So also through words and

Page #215

Bhāvapājā
169
so also through body. This makes nine. 7ahavia is another word for it. (1-2) (225-226]
क्षमापुष्पसज धर्मयुग्मक्षौमद्वयं तथा । ध्यानाभरणसारं च तदङ्गे विनिवेशय ॥३॥ ॥२२७।। kşamāpuspasrajam dharma
yugmakşaumadvayam tathā 1 dhyānābharaṇasāram ca
tadanige vinivesaya 11311 1122711 Meaning : Put on its body the garland of flowers in the form of foregiveness, two silken garments in the form of twofold religion and costly ornaments in the form of meditation. (3) [227]
Notes : iya means twofold religion, noumenal and phenomenal, absolute and relative, theoretical and practical. (3) (227)
मदस्थानभिदात्यागैलिखाग्रे चाष्टमङ्गलम् । ज्ञानाग्नौ शुभसंकल्पकाकतुण्डं च धूपय ॥४॥ ॥२२८॥ madasthānabhidātyāgair
likhāgre cāstamangalami jñānāgnau śubhasankalpa
kākatundam ca dhūpaya 11411 1122811 Meaning : In front of that god ), draw a sketch of eight auspicious things in the form of avoidance of eight types of vanities and throw an incense in the form of auspicious thoughts into the fire in the form of knowledge. (4) (228)
Notes : , egoism, is eightfold. It is generated by having a good body, noble family etc., etc. It is vanity due to strength, knowledge of a superior type etc., etc.

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Jñanasāra
अष्टमङ्गल means eight auspicious figures such as श्रीवत्स, स्वस्तिक, नन्द्यावर्त, मत्स्ययुगल, दर्पण, भद्रासन, सरावल and कुंभ. (4) [228]
प्राग्धर्मलवणोत्तारं धर्मसंन्यासवह्निना । कुर्वन् पूरय सामर्थ्यराजन्नीराजनाविधिम् ॥५॥ ॥२२९॥ frāgdharmalavaņottāram
dharmasamnyāsavahninā kurvan pūraya sāmarthya
rajannirajanavidhim ||51 ॥229।। Meaning : With the help of fire in the form of abandonment of औदयिक and क्षायोपशमिक भावs avoid or get rid of the salt in the form of the previous moods and finish the circumambulatory lamp-waving ceremony which is shining on account of the renunciation of triple activity. (5) [229]
Notes : How can religion (धर्म) be abandoned ? It means giving up of औदयिक and क्षायोपशमिक भावs (modes) when the Aspirant enters भायिक भाव that is to say क्षपक श्रेणि.
सामर्थ्ययोग consists of धर्मसंन्यास and योगसंन्यास. संन्यास means 'giving up'. धर्म here means औदयिक and क्षायोपशमिक. योग is triple activity. नीराजन means light-waving ceremony. (5) [ 229]
स्फुरन्मङ्गलदीपं च स्थापयानुभवं पुरः । योगनृत्यपरस्तौर्यत्रिकसंयमवान् भव ॥६॥॥२३०॥ sphuranmangaladipam ca
stbāpayānubhavam purah | yoganstyaparastaurya
trikasamyamavān bhava 11611 1123011

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Bhāvapūjā
Meaning Place in front the auspicious and shining lamp in the form of experience or realization. Be prepared for worshipping the dramatic performance in the form of cessation of threefold activity and observe self-control in the form of symphony of music, dance and instruments. (6) [230]
means experience or realization.
Notes: (6) [230]
उल्लसन्मनसः सत्यघंटां वादयतस्तव । भावपूजारतस्येत्थं करक्रोडे महोदयः ||७|| ॥२३१॥
ullasanmanasaḥ satyaghaṇṭām vādayatastava |
bhavapujaratasyettham
karakrode mahodayah |17|| || 231 ||
Meaning: Emancipation will be in the midst of his hands who is of increasingly jubilant mind, who is ringing the bell in the form of truth and who is absorbed in the mental worship. (7) [231]
Notes: means in the midst of hands. (7) [231]
द्रव्यपूजोचिता भेदोपासना गृहमेधिनाम् । भावपूजा तु साधूनामभेदोपासनात्मिका ॥ ८॥ ॥ २३२॥
dravyapūjocitā bhedo
pāsanā gṛhamedhinām |
bhāvapūjā tu sādhūnām
171

abhedopāsanātmikā |18|| || 232 ||
Meaning For householders, external form of

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Jnanasāra
worship in which non-identity is a predominant feature, is enjoined or is proper, while for monks, the internal worship of which identity is a characteristic symptom, is proper. (8) [232]
Notes : Merging of the self (worshipper's self) into the object worshipped is Identity. (8) [232]

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Jñānasara
173
30
ध्यानम् ( Meditation )
* Central Idea *
The author, in this ASTAKA, gives an outline of the Meditation in which one who meditates, the thing to be meditated upon and the process of meditation are all rolled in one. He categorically states that one, who meditates must be self-controlled.
Steady, calm and cool. He must have mastered various postures as also the art and science of inhaling and exhaling the breath.

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Jūānasāra
[ 30 ]
ध्यानम्
DHYANAM ध्याता ध्येयं तथा ध्यानं त्रयं यस्यैकतां गतम् । मुनेरनन्यचित्तस्य तस्य दुःखं न विद्यते ॥१॥ ॥२३३।। dhyātā dnyeyar tatha dhyānam
trayāṁ yasyaikatām gatam! munerananyacittasya
tasya duḥkham na vidyate 11 1 11 11 233 || MeaningNo misery is existent for that monk whose mind is not focussed on anything else and in whom the meditator, the meditated and the meditation - all these three are totally identified. (1) [233]
Notes : The art and science of meditation holds out a promise for him who performs it, having mastered it. It is an infallible remedy for mental unrest which comes in the way of concentration. (1) [233]
ध्याताऽन्तरात्मा ध्येयस्तु परमात्मा प्रकीर्तितः । ध्यानं चैकारयसंवित्तिः समापत्तिस्तदेकता ॥२॥ ॥२३४॥ dhyātā’ntarātmā dhyeyastu
paramātmā prakīrtitaḥ 1 dnyānam caikāgryasamvittiḥ
samāpattistadekatā 112 11 11 234 11 Meaning : The Soul is the meditator; the SuperSoul is the meditated and feeling of concentration is the

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Dhyānam
175
meditation. Identification of these three is the climax or accomplishment par excellence. (2) [234] ।
Notes : समापत्ति is defined in the next stanza. The Pravacanasāra mentions :
जो जाणदि अरिहते दव्यत्त-गुणत्त-पज्जवत्तेहिं । सो जाणदि अप्पाणं मोहो खलु जादि तस्स लयं ॥ ... The विशेषावश्यक says the same thing :- . जं थिरमज्झवसाणं तं झाणं चलं तयं चित्तं । .. तं होज्ज भावणा वा अणुप्पेहा वा अहब चिंता ॥
('ध्यानशतक'; गाथा-२) (2) [ 234] मणाविव प्रतिच्छाया समापत्तिः परात्मनः ।। क्षीणवृत्तौ भवेद् ध्यानादन्तरात्मनि निर्मले ॥३॥ ॥२३५॥ maṇāviva praticchāyā
samāpattih parātmanah 1 ksinavrttau bhaved dhyānād
antarātmani nirmale 11 3 11 11 235 11
Meaning : Just as reflection takes place in a gem, it also occurs as regards the Super-Soul through meditation, in the conscience which is pure and in which all the thoughts have been stopped. (3) [235]
Notes : समापत्ति means attainment. Whose attainment? The reply is Super-Soul's. How ? Through meditation. But of what type should be the conscience of the
meditator ? It should be without वृत्तिs. So चित्तवृत्तिनिरोध is the main thing. Compare :- मणेरिवाभिजातस्य, क्षीणवृत्तेरसंशयम् ।
तात्स्थ्यात्तदञ्जनत्वाच्च, समापत्तिः प्रकीर्तिता ।। (3) [ 2351

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176
Iñānasāra आपत्तिश्च ततः पुण्यतीर्थकुकर्मवन्धतः । तद्भावाभिमुखत्वेन संपत्तिश्च क्रमाद्भवेत् ॥४॥ ॥२३६॥ āpattiśca tatah punya
tirthakrtkarmabandhatah 1 tadbhāvābhimukhatvena
sampattiśca kramādbhavet 11 4 11 11 236 11
Meaning : Near-attainment takes place due to meritoricus Kaimic bondage capable of entitling one to Tīrtbarkara-hood and then actual attainment occurs gradually due to one's turning the attitude towards it. (4) [236]
Notes : 591019 is near-attainment. (4) [236] इत्थं ध्यानफलाधुक्तं विंशतिस्थानकाधपि । कष्टमात्रं त्वभव्यानामपि नो दुर्लभं भवे ॥५॥ ॥२३७॥ ittham dhyānaphalādyuktam
vimśatisthānakādyapi | kastamātram tvabhavyānām
api no durlabhaṁ bhave 11 5 11 11 237 ||| Meaning: Thus, on account of the fact that meditation yields fruit, the penance concerning the twenty items also is proper. The penance, even as a trouble, is not difficult for the never-to-get liberationpeople in this world. ( But they do not get the result as they do not know and do not do 1917.) (5) [237]
Notes : Even the 374877 ( Never - to get-liberationpeo ple) practise penance. But what of that ? It is me rely a trouble so far as they are concerned as it

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Šāstram
177 does not yield liberation to them. For that समापत्ति ( the definition of which is given in stanza ( no. 235) is a necessity. If there is no A, as such, there will be no result. One who practises penance of any one of the twenty items and does 77, he fulfils his ultimate aim. So ध्यान is a must.
Twenty items of war are as follows :(1) Tirtham kara; ( 2 ) Siddha; ( 3 ) Pravacana; ( 4 ) Guru; (5) Sthavira; ( 6 ) Bahuśruta;( 7 ) Tapasvī; ( 8 ) Darśana; (9) Vinaya; ( 10 ) Avasyaka; (11) Sila; (12) Vrata; ( 13 ) Ksanalava Samadhi;( 14 )Tapa Samadhi;( 15 )Tyaga; (Concrete); ( 16 ) Tyaga (Abstract); ( 17 ) Vaiyavacca; (18) Apurvajnanagrahana; (19) Srutabhakti and (20) Pravacana Prabhāvanā. (5) [237]
जितेन्द्रियस्य धीरस्य प्रशान्तस्य स्थिरात्मनः । सुखासनस्य नासाग्रन्यस्त नेत्रस्य योगिनः ॥६॥ ॥ २३८ ।। रुद्धबाह्यमनोवृत्तेर्धारणाधारया रयात् । प्रपन्नस्याप्रमत्तस्य चिदानन्दसुधालिहः ॥७॥ ॥२३९।। साम्राज्यमप्रतिद्वन्द्वमन्तरेव वितन्वतः । ध्यानिनो नोपमा लोके सदेवमनुजेऽपि हि ॥८॥ ॥२४॥
jitendriyasya dhīrasya
praśāntasya sthirātmanah 1 sukhāsanasya nāsāgra -
nyastanetrasya yoginah ।। 6 ।। ।। 238 ।।
12

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178
ruddhabāhyamanovṛttar
dhāraṇādhārayā rayāt |
prasannasyāpramattasya
samrajyamapratid vandvam
antareva vitanvatah |
cidānandasudhālihaḥ || 7 || || 239 ||
dhyānino nopamā loke

sadevamanuje 'pi hi 1181 || 240 ||
Meaning: In this world of human beings as also in that of gods, there is none that can stand comparision with a meditating Yogi who has conquered all his senses, who is bold and quiet, who is firmly set spiritually, who is comfortable in the posture he has adopted, who has focussed his eyes on the tip of the nose, who has stopped attitudes adopted by the external mind through sheer force of the continued concentration, who enjoys bliss, who is always cautious, who is licking the drops of nectar in the form of cosmic consciousness and bliss, and who in his conscience is expanding the supreme sovereignty which is without any antagonist. (6-7-8) [238 -239-240]
Jñanasära
Notes means inhabited by gods and human beings. (8) [240]
卐

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Tapah
179
31
09:
( Penance )
Central Idea *
Body should not be the target for penance. Its aim should be the anhais, desires. There are two divisions of the penance, namely, external and internal. It is the latter, which the author recommends, though he does not denounce the former.

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Jñāpasāra
[ 31 ]
09:
TAPAĦ ज्ञानमेव बुधाः प्राहुः कर्मणां तापनात् तपः । तदाभ्यंतरमेवेष्टं बाह्यं तदुपबृहकम् ॥१॥ ॥२४१॥ jñanameva budhāḥ prāhuḥ
karmaņām tāpanāt tapah 1 tadābhyantaramevestam
bahyam tadupabrmhakam li lll 11 241 il
Meaning : Because penance destroys the karmas by heating them, the wise call it knowledge only. That also is desirable if it is internal. The external is merely supportive. (1) [241 ]
Notes : "कर्मणां तापनात् तपः।” This means that ज्ञान (knowledge ) by itself is penance. 34a3ta ( fasting ) is ara 79 (External penance ) while qr27 ( Expiation ) is internal penance. The external penance is useful inasmuch as it supports the internal. Therefore, mere consuming the body is not acceptable to the author. Compare this with “ AGENTUT at affet I" (1) [241 )
आनुश्रोतसिकी वृत्तिर्बालानां सुखशीलता । प्रातिश्रो लिकी वृत्तिर्ज्ञानिनां परमं तपः ॥२॥ ॥२४२॥
änuś otasikī vịttir
bālānāṁ sukbaśīlatā | prātiśrotasiki vrttir
jñāninām paramani tapah 11 2 11 11 242 11

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Tapaḥ
181
Meaning : The attitude of the ignorant which takes the things in its own stride is pleasure-seeking while that of the wise is itself a great penance as it confronts the things which, where and when it should. (2) [242]
Notes : The instinct to imitate (FTTTT AN EFETA ) is not desirable as it is pleasure-seeking. People are most pleasure-loving and therefore, they do not go in for penance. But that is the attitude of the ignorant. The wise will go against this popular trend and will opt for penance. (2) [242]
धनार्थिनां यथा नास्ति शीततापादि दुस्सहम् । तथा भवविरक्तानां तत्त्वज्ञानार्थिनामपि ॥३॥ ॥२४३॥ dhanārthināın yathā nāsti
śītatāpādi dussaham | tathā bhavaviraktānām
tatvajñānārthināmapi 11 3 11 11 243 11
Meaning : Just as cold, heat etc, are not unbearable to those who are after money, they are also not unbearable to those who are detached from the world as well as to those who are philosophers. (3) [243]
Notes : 777farfed means one whose aim is to know the Reality. (3) [ 243 )
सदुपायप्रवृतानामुपेयमधुरत्वतः । ज्ञानिनां नित्यमानन्दवृद्धिरेव तपस्विनाम् ॥४॥॥२४४॥ sadupāyapravịttānām
upeyamadhuratvataḥ 1 jñāninām nityamānanda
vrddhireva tapasvinām 11 411 !! 244 11

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Jñānasāra
Meaning : Those who are practising penance and have got superior type of knowledge continually enjoy the bliss as they employ good remedies or are engaged in noble activities and also because their goal is pure. (4) [244]
Notes : gamyraa: means due to the excellent nature of their aim. Not merely Titaa as also not
merely ज्ञानिन्. But ज्ञानिन् who is तपस्विन् and तपस्विन् who is plaa- such a one can enjoy the bliss which goes on increasing. Compare this with the following sloka of
à tofa:' :-“ca: Aparatla: TE, artadtarcali airfitai FTITI 34arges alamata si o füi garnaute#11: 11 ” (4) [244 ]
इत्थं च दुःखरूपत्वात् तपो व्यर्थमितीच्छताम् । बौद्धानां निहता बुद्धिबौद्धानन्दापरिक्षयात् ॥५॥ ॥२४५॥
ittham ca duḥkharūpatvāt
tapo vyarthamiticchatām, bauddhānāṁ nihatā budhir
bauddhānandāpariksayāt 11 5 11 11 245 11 Meaning : The belief of the Bauddhas who wish that penance is useless as it involves unhappiness needs refuted because the internal bliss born of intellect is continually there. (5) [245]
Notes : The Bauddhas believe that penance is useless as it involves physical torture. Contrary is the belief of our author who says that while practising penance, the stream of internal pleasure is flowing. Compare : 7:15 a9: Trà da gitti
कर्मोदयस्वरूपत्वात् बलीव दिदुःखवत् ।।

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Tapalh
This is contradicted by Haribhadrasūri in the following stanza :
विशिष्टज्ञानसं वेगशमसारमतस्तपः । आयोपशमिक शेयमव्याबाधमुखात्मकम् ।। ( 5 ) [ 245 ]
यत्र ब्रह्म जिनार्चा च कषायानां तथा हतिः । सानुबन्धा जिनाज्ञा च तत्तपः शुद्धमिष्यते ॥६॥ ॥२४६॥ yatra braima jinārca ca .
kaşāyāņām tathā hatih | sānubandha jinājñā ca
tattapah suddinamisyate 11 6 11 11 246 11 Meaning : That penance in which continence is (daily) on an increase, in which there is full scope of Jina's worship, in which the passions get destroyed and in which the Jina's Commandments are binding, is expected to be pure. (6) [ 246]
Notes: सानुबन्धा means : binding'. Read " आज्ञाऽऽराद्धा विराद्धा च शिवाय च भवाय च ।” (6) [ 246
नदेव हि तपः कार्य दुनिं यत्र नो भवेत् । येन गोगा न हीयन्ते क्षीयन्ते नेन्द्रियाणि च ॥७॥ ॥२४॥
tadeva ni tapah kāryam
durdhyānam yatra no bhavet i yena yoyá na hīyante
___ksiyante lendriyani ca ।। 7।। ।। 247 ।।
Meaning : That penance is to be pr. ictised where there is no (possibility of) evil meditation where threefold activity-mental. verbal, and physical-would

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Jūāpasāra
not decrease and where sense-organs would not diminish in their power. (7) [247]
Notes : There should be no evil thoughts. There should be no paralysis of the threefold activity. And there should be no decrease in the agility and power of the sense-organs. If these conditions are satisfied, penance is ideal, bonafide. It is said :
सो उ तवो काययो जेण मंगुलं ण चिंतेइ । जेण ण इंदियहाणी जेण य जोगा न हायन्ति ।। (7) [ 247 ] मूलोत्तरगुणश्रेणिप्राज्यसाम्राज्यसिद्धये । बाह्यमाभ्यन्तरं चेत्थं तपः कुर्यान्महामुनिः ॥८॥ ॥२४८॥ mūlottargu naśreni -
prājyasāmrājyasiddhaye i bāhyamãbhyantaraṁ cettham
tāpah kuryānmahāmunih 11 8 || || 248 11
Meaning : In order to acquire sovereign monarchy consisting of two classes of principal merits and subordinate merits, the great monk should in this manner practise external as well as internal penance. ( 8 ) [248]
__Notes : Right Knowledge ( सम्यग्ज्ञान ), Right Faith (सम्यगदर्शन), Right Character (सम्यक्चारित्र), observance of the five major vows (प्राणातिपात विरमग, मृषावाद विरमग, अदत्तादान विरमण, मैथुन विरमण and परिग्रह विरमण )-these constitute मूलगुणS (Basic virtues). Five types of carefulness (ईर्या, भाषा, एषणा, आदान, निक्षेप, उत्सर्ग) three types of activity ( मनोयोग, वचनयोग, काययोग), tenfold religion to be observed by the monk and twelvefold penance constitute subsidiary virtues ( उत्तरगुण ). (8) [248 ]

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sarvanayāśrayaḥ
185
32
सर्वनयाश्रयः (Synthesis of all view.points )
* Central Idea * The author is all out for synthetic approach to all the things under the sun.

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Jñānaşāra
[32]
सर्वनयाश्रयः SARVANAYAŚRAYAH
धावन्तोऽपि नयाः सर्वे स्युर्भावे कृतविश्रमाः । चारित्रगुणलीनः स्यादिति सर्वनयाश्रितः ॥१॥ ॥२४९।। dhāvanto’pi nayāḥ sarve
syurbhāve kịtaviśramāḥ 1 cāsitragunalinah syād
iti sarvanayāśritah 11111 || 249 11
Meaning : All the view-points have their own separate organization that is to say, run on their own lines and they all take shelter in ( the intrinsic ) nature of things. Therefore, the monk, drawing on all the view.points remains absorbed in his own character. (1) [249]
Notes : To show regard for one view-point and disregard for the other becomes a cause for the breach of character. The monk or any one of an ideal character, should take a synthetic view or should be oven-minded, otherwise there is a danger to his character.
There are seven Nayas, namely - नेगम, संग्रह, व्यवहार, ऋजु, शब्द, समभिरूढ and एवंभूत. ( 1 ) [ 249] .
पृथग्नयाः मिथः पक्षप्रतिपक्षकदथिताः । समवृत्तिः सुखास्त्रादी ज्ञानी सर्वनयाश्रितः ॥२॥ ॥२५०॥

Page #233

Sarvanayāśrayah
:
187
prthagnayāh mitnah paksa -
pratipaksakadarthitā) 1 samavrttiḥ sukhāsvādī
___jnani sarvanayasritah || 2 ।। ।। 250 ।। Meaning : All the view-points taken separately suffer mutually from refutation and counter refutation. The wise perso:1, enjoying the taste of happiness due to equanimity, (ultimately) depends on all the view -- points. (2) 250]
Notes : To adopt one particular view-point and reject the other is to land one's ownself into trouble. One should be equanimous. Compare :
अन्योन्यपक्षप्रतिपक्षभावाद्यथा परे मत्सरिणः प्रवादाः । नयानशेषानविशेषमिच्छन् न पक्षपाती समयस्तथा ते ।। ( 2 ) [ 250] नाप्रमाणं प्रमाणं वा सर्वमप्यविशेषितम् । विशेषितं प्रमाणं स्यादति सर्वनयज्ञता ॥३॥ ॥२५१॥ näpramānam pramānam vā
sarvamapyavisesitami višeșitam pramānam syăd
___iti sarvanayajnata || 3 ।। ।। 251 ।। Meaning : If the statements are absolute, they are neither exclusively authoritative, nor exclusively unauthoritative. But if the statement is relative, it is authoritative. This is called the ( real) knowledge of all view-points ( Nayas). (3) [ 251 ]
Notes : This is corroborated by the following sloka :तत्रापि न च द्वेषः कायों विषयस्तु यत्नतो मृग्यः ।।
तस्यापि न सद्वचनं सर्वं यत् प्रवचनादन्यत् ।। (षोडशकः, लोकः - १६, १३) 'उपदेशमाला' also states the same thing :
अपरिच्छियसुयनिहस्स केवलमभिन्नसुत्तचारिस्स । सव्वुज्जमेण वि कयं अन्नाणतवे बहु पडई ।। (गाथा - ४१५ ) (3) [251]

Page #234

188
Jñānasāra
लोके सर्वनयज्ञानां ताटस्थ्यं वाऽप्यनुग्रहः । स्यात् पृथग्नयमूढानां स्मयार्तिर्वाऽतिविग्रहः ॥४॥ ॥२५२ । loke sarvanayajñānam
tāțasthyam vā'pyanugrahah! syāt prthagnayamūdhānām
smayārtirvā’tivigrahaḥ 11 4 || |252 11 Meaning : Those who are in this world respectful to all the view-points (Nayas ) are either neutral or obliging. But if they take into account only one point-of-view they suffer either from the agony of egoism or mental distress. (4) [252 ]
Notes : He only is happy, who draws his conclusion taking into account all the view.points while he who is partial to one and blind to the other, is unfailingly miserable.
qe means deluded. He is egoism and sqfafaae stands for distress. (4) [ 252 ]
श्रेयः सर्वनयज्ञानां विपुलं धर्मवादतः । शुष्कवादाद्विवादाच्च परेषां तु विपर्ययः ॥५॥ ॥२५३॥
śreyaḥ sarvanayajñānāni
vipulam dharınavādataḥ 1 suskavādādvivādācca
pareșāṁ tu viparyayah 11 5 11 || 253 11
Meaning: A great good accrues to those who talk about religious things, respecting or knowing all the viewpoints. But the reverse only happens in the cases of those who do not do so either from idle-talks or from controversial discussions. (5) ( 253 )

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Sarvanayāśrayah
189 Notes : Discussion of religious matters, if attempted with synthesis of all stand-points, does good, very much good. But if one behaves in a different manner, he is said to be simply wrangling and his effort is unproductive. (5) [ 253]
प्रकाशितं जनानां यैर्मतं सर्वनयाश्रितम् । चित्ते परिणतं चेदं येषां तेभ्यो नमो नमः ॥६॥ ॥२५४।।
prakāśitam janănām yair
matam sarvanayāśritam citte parinatam cedam
yesam tebhyo namo namah || 6 ।। ।। 254॥
Meaning: Repeated bows to those who have declared or expounded to the people religious truths showing regard to all the view-points taken together and whose minds are pervaded by these religious truths. (6) [ 254]
Notes : The same thing is told, though differently, in the book called 'भवभावना' :
भद्द बहुसुयाणं बहुजणसंदेहपुच्छणिज्जाणं ।। उज्जोइयभुवणाणं झिणमि वि केवलमयंके ॥ (6) [2541
निश्चये व्यवहारे च त्यक्त्वा ज्ञाने च कर्मणि । एकपाक्षिकविश्लेषमारूढाः शुद्धभूमिकाम् ॥७॥ ॥२५५॥ अमूढलक्ष्याः सर्वत्र पक्षपातविवर्जिताः । जयन्ति परमानन्दमयाः सर्वनयाश्रयाः ॥८॥ ॥२५६॥

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190
Jūānasāra
niscaye vyavabāre ca
tyaktvā jñāne ca karmaņi ekapāksikaviśleşām
ārūdhāh suddhabhūmikām 117 11 11 255 ||| amūdhalaksyah sarvatra
pakşapātavivarjitäh! jayanti paramānanda
mayāḥ sarvanayāśrayāḥ 11 8 11 11 256 11
Meaning : Those who have given up one-sided adherence to either noumenal view-point or phenomenal view-potint or to knowledge or action, and have attained pure state of thought are victorious as they are not in delusion regarding their aim, are devoid of partiality everywhere are saturated with extreme bliss and are depending on all the view-points (taken collectively). (7-8) [ 255-256]
Notes : Cerife aneson means delusion inhering in one-sided view.
These two stanzas eulogize those who are evenminded to all the 71s (view-points ). (7-8) [255-256 )

Page #237

Viṣayakrama-nirdeśaḥ
॥ विषयक्रमनिर्देशः ॥
VIŞAYAKRAMA-NIRDEŠAḤ ( Contents)
पूर्णो मग्नः स्थिरोsमोटो ज्ञानी शांतो जितेन्द्रियः । त्यागी freereadो निर्लेपःस्पृहो मुनिः || १ || || २७५ ||
puro magnaḥ sthiro'moho jnäni santo jitendriyaḥ | tyägi kriyāparastṛupto
nirlepo nihsprho munih 11| ||257||
Meaning: The monk is perfect, absorbed in self, stable in threefold activities, without delusion or infatuation, erudite, calm, controlled, charitable, intent on activities, contented, unattached, desireless, and devoted to the observance of silence. (1) [257]
Notes and fa: point to two different things. One can have desire but is not sullied by it (fa) while one can have no desire at all (:). (1) [257]
विद्याविवेकसंपन्नो मध्यस्थो भयवर्जितः । अनात्मशंसकस्तत्त्वदृष्टिः सर्वसमृद्धिमान् ||२|| ॥२५८॥
vidyavivekasampanno

madhyastho bhayavarjitaḥ |
anātmaśansakastattva
191
drstih sarvasamṛddhiman ||2|| ||258||

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192
Jñānasāra
Meaning : (He is) learned, discriminating, neutral, fearless, not given to self-praising, possessing philosophical insight, and having all-round spiritual, wealth. (2) [258]
Notes : faent ( erudition ) should be distinguished from 1 (scriptural knowledge or knowledge of the soul). Secular and spiritual are the proper words. Als here means spiritual, and not material, wealth.( 2 ) (258] ध्याता कर्मविपाकानामुद्विग्नो भववारिधेः ।
*tişifafagra: TESET facafrat: 11311 1124811 dhyātā karmavipākānām
udvigno bhavavāridheli lokasañjñāvinirmuktah
śāstradřg nișparigrahaḥ 11311 1125911
Meaning : He ponders over the result of the karmic deeds is disgusted with the ocean in the form of birih or existence, is devoid of world-consciousness fixes his mind on scriptures and is possessionless.(3)(259)
Notes : argers in the previous sloka and Tee in the present śloka should be differentiated by taking the former to mean philosophical item and the latter, scriptural. (3) [259]
शुद्धानुभववान योगी नियागप्रतिपत्तिमान । भावार्चाध्यानतपसां भूमिः सर्वनयाश्रयः ॥४॥ suddhānubhavavan yogi
niyāgapratipattimāni bhāvārcadhyānatapasām
bhūmiḥ sarvanayāśrayah 11411 1126011

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Visayakrama-nirdesah
193
Meaning : He is having pure experience, a yogi, performs the ideal sacrifice (77), is the receptacle of real worship, of meditation, of the penance, and of all the view-points (4) [260]
Notes : ht is he who employs the three-fold instruments of mind, speech and body in an ideal manner, fagn is a sacrifice which is performed to get emancipation and not for wordly gains. : means abode. The monk is the abode of emotional (not formal) worship, that is to say, he worships in an emotional manner and not merely in a formal mao ner. ( 4 ) (260)
13

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194
Jñanasāra
॥ उपसंहारः ॥ UPASAMHĀRAH
(Conclusion) स्पष्टं निष्टङ्कितं तत्त्वमष्टकैः प्रतिपन्नवान् । मुनिमहोदयं ज्ञानसारं समधिगच्छति ॥१॥ ॥२६१॥
spastaṁ nistarkitam tattvam
astakaih pratipannavāni munirmahodayam jñāna
sāraṁ samadhigacchati 11111 112611||
Meaning : The monk, who has grasped the real significance of the basic truth, clearly determined in the Astakas, will acuqire the substance of knowledge which is very elevating. (1) [261]
Notes : ज्ञानसार, besides its obvious meaning of "substance of knowledge", also indirectly points to ज्ञानसार, the book itself. Wherever this phrase is used in the Aștakas, it has these two meanings compare :
सामाइयमाइअ सुअनाणं जाव बिंदुसाराओ । तस्य वि सारो चरणं सारो चरणस्स निव्वाणं ।।
The result of the character is absolution and the character is the result of the scriptural knowledge beginning from 918137 and ending in fågar the fourteenth पूर्व. (1) [261]
निर्विकारं निराबाधं, ज्ञानसारमुपेयुषाम् । विनिवृत्तपराशानां मोक्षोऽत्रैव महात्मनाम् ॥२॥ ॥२६२॥

Page #241

Upasaṁhāraḥ
195
nirvikāram nirābādham
jñānasāramupeyuşām 1 vinivsttaparāśānām
mokso'traiva mahātmanām 11211 1126211
Meaning : Those great persons, who have concentrated on the substance of knowledge which is devoid of uncertainties and annoying elements as also who have left off all hope of other objects, get emancipation here and now. (2) [262]
Notes : What is the substanc of knowledge, the result of knowledge which is decisive and unaonoying ? Naturally, it is emancipation here and now. Rafal5177 and निराबाध, when applied to the book ज्ञानसार, mean flawless and easily acceptable.
अन्योऽहं स्वजनात् परिजनात् विभवाच्च शरीरकाच्चेति । यस्य नियता मतिरियं न बाधते तस्य शोककलिः ।।
He, who thinks himself different from everything is never aggrieved. (2) [262]
चित्तमाद्रीकृतं ज्ञानसारसारस्वतोर्मिभिः । नाप्नोति तीव्रमोहाग्निप्लोषशोषकदर्थनाम् ॥३॥।२६३॥
cittamārdrīkrtam jñāna
sārasārasvatormibhih i nāpnoti tîvramohāgni
ploşaśosakadarthanām 11311 11263|| Meaning : The mind which has been made wet by the literary, waves emerging as if it were, from the essence of knowledge, is not afflicted by the drying up by the fire of strong infatuation. (3) (263]

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196
Jñänasāra
Notes : daer, meaning essential knowledge, protects one from infatuation. The book iaait also saves the mind which is once cooled by it from being dried up by the fire of delusion or infatuation. ( 3 ) [263]
अचिन्त्या काऽपि साधूनां ज्ञानसारगरिष्ठता ।। गतिर्ययोर्ध्वमेव स्यादधःपातः कदाऽपि न ॥४॥ ॥२६४।
acintyā kā’pi sādhūnām
jñānasāragarişthatā 1 gatiryayordhameva syād
adhahpātah kadā’pi na 11411 11264|||
Meaning : The heaviness obtained by the monks on account of the ( possession of ) substance of knowledge is incomprehensible because thereby the movement will be upward and never downward. (4) [264)
Notes : A person who has got the weight should naturally speaking go down because he has become heavy. But in the case of the heaviness caused by the substantial knowledge, he will move up. It is wonderful. He will never go down. It means to be heavy by the burden of knowledge is self-elevating. It will never be the cause of one's fall. (4) (264)
क्लेशक्षयो हि मण्डूकचूर्णतुल्यः क्रियाकृतः । दग्धतच्चूर्णसदृशो ज्ञानसारकृतः पुनः ॥५॥ ॥२६५।। kleśakşayo hi mandūka
cūrmatulyah kriyākrtah | dagdhataccūrnasadņšo
jñānasāra kr tah punahı 11511 1126511

Page #243

Upasamhāraḥ
197
Meaning : The destruction of the distress accomplished through religious acts and activities, is just like the powder of the dead frog's body. But the same, accomplished through the essential knowledge (FTFATT can also mean, as said before, the book having the title flagit that is to say, the present book itself) is just like the burnt powder of the dead frog's body. (5) [265]
Notes : It is believed ihat the rain, fallen over the powder of the dead body of the frog, recreates it, while, it cannot if it falls over the same powder of the dead body of the frog, if the powder is burnt, The substance of the statement is that fa temporarily destroys the Karmas while an permanently. (5) [255]
ज्ञानपूतां परेऽप्याहुः क्रियां हेमघटोपमाम् । युक्तं तदपि तद्भावं न यद् भग्नाऽपि सोज्झति ॥६॥ ॥२६६॥
jñānapūtām pare’pyāhuḥ
kriyām hemaghatopamām yuktam tadapi tadbhāvam
na yad bhagnā'pi sojjhati 11611 11266||
Meaning : Religious act or activity, purified by knowledge receives the appelation of the pitcher of gold as advanced by some. And it is true also because gold, that is to say, knowledge remains even if the religious act or activity goes in vain. (6) [266]
Notes : Even if the golden pitcher is destroyed, gold remains. so also any religious act or activity done

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198
with knowledge will not completely go in vain; because after all knowledge will remain, though activity might have gone in vain. Mechanically performed religious act or activity has no meaning. It is sheer waste. stands for Buddhists and others.. (6) [266]
क्रियाशून्य च यज्ज्ञानं ज्ञानशून्या च या क्रिया । अनयोरन्तरं ज्ञेयं भानुखद्योतयखि ||७|| || २६७॥
kriyāśunyam ca yajjñānaṁ jñānaśūnya ca yā kriyā |
anayorantaram jñeyam
Jñānasāra
bhanukhadyotayoriva 17 1267||
Meaning: Between the knowledge without religious activity and religious activity without knowledge there is as much difference as there is between the sun and butterfly. (7) [267]

Notes: This sloka requires some serious understanding, otherwise it is likely to be misinterpreted. One must have the knowledge that a particular religious activity is beneficial. It does not matter if he is unable to do it due to some reason or the other. Knowledge and knowledge only without the corresponding activity to back it or to justify it is not what is advocated here in this sloka. But in between the two, ज्ञान and क्रिया, ज्ञान is more important and therefore it is likened with (Sun) in the
sloka. (7) [267]

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199
Upasamhāraḥ
चारित्रं विरतिः पूर्णा ज्ञानस्योत्कर्ष एव हि । ज्ञानाद्वैतनये दृष्टिया तद्योगसिद्धये ॥८॥ ॥२६८॥ cāritram viratiḥ pārņā
jñānasyotkarsa eva hil jñānādvaitanaye dủstir
deyā tadyogasiddhaye 11811 1126811
Meaning : Total cessation from sinful activities which, in other words, is a bonafide character is nothing but the very climax of knowledge. Attention should be focussed on the complete identity of knowledge with the bonafide conduct ( arfta ). ( 8 ) [268]
Notes : Pure knowledge is excellent conduct and vice versa. There is no distinction as such between highest type of knowledge and highest type of character, conduct ata. After all, knowledge (za) is
II. Mechanical religious act or activity may not be knowledge. But knowledge is, indeed, religious act or activity. This must never be forgotten. (8) [268]

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200
11 afta: 11 PRASASTIH (Colophan)
सिद्धिं सिद्धपुरे पुरन्दरपुरस्पर्धाविहे लब्धवांचिदीपोऽयमुदारसार महसा दीपोत्सवे पर्वणि । एतद्भावन भावपावरमनश्चञ्चच्चमत्कारिणां, तैस्तैर्दीपशतैः सुनिश्चयमतैनित्योऽस्तु दीपोत्सवः || १ || || २६९ ॥
siddhim siddhapure purandarapuraspardhavahe labdhavan,
ściddipo'yamudāras ārama hasă
dipotsave parvaṇi | etadbhavanabhāvapāvanamaṇaś
cañcaccamatkāriņām,
taistairdīpaśataiḥ suniscayamatair nityo'stu dipotsavaḥ || 1 || ||269||
Jñānasāra
Meaning: This lamp of light, came to a finis in Siddhapura vying with the city of the lord of gods on the Diwali day. May the festivity of illuminating lamps take place eternally, through hundreds of lamps in the form of well-settled philosophical ideologies, in the minds of the people who are wonder-struck and whose minds are hallowed on account of the sacredness of the ruminations of model pious thoughts. (1) [269]

Notes : सिद्धपुर is Anahillapurapātaṇa; Siddharāja once ruled दीपोत्सव is दीवाली ( 1 ) [269]

where

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201
Prasastih
केषाश्चिद्विषयज्यरातुरमहो चित्तं परेषां विषावेगोदककुतर्कमूच्छितमथान्येषां कुबैराग्यतः । लग्नालकमबोधकूपपतितं चास्ते परेषामपि, स्तोकानां तु विकारभाररहितं तज्ज्ञानसाराश्रितम् ॥२॥ ॥२७०॥ kesāñcidvisayajvarāturamaho
cittam paresām visāvegodarkakutarkamūrcchitam
athānyesām kuvairāgyataḥ 1 lagnālarkamabodiakūpapatitam
caste paresāmapi, siokānām tu vikārbharara hitam
tajjñānasārāśritam 11211. 1127011 Meaning : Oh ! The minds of some are afflicted with the pleasures of the senses; those of others are thrown in a swoon by illogical reasoning caused by the swift and intense spreading of virulent poison, while those of still others are overcome with the; hydrophobia of misconceived renunciation just resembling that of the barking dogs caught up by the rabies. There are also some who have gone down deep into the abyss of ignorance. Only those of the very few are pure because of the influence of the essence of knowledge as they are dispossessed of evil passions. ( 2 ) [270]
Notes : ज्ञानसार here also means “the essence of knowledge” as well as "the book z7lfart.” ( 2 ) [270]
जातोदेकविवेकतोरगतो धावल्यमातन्वति, हृद्रेहे समयोचिते प्रसरति स्फीते च गीतध्वनौ । पूर्णानन्दघनस्य किं सहजया तद्भाग्यभङ्गयाऽभव
तद्ग्रन्थमिपाकरग्रहमहश्चित्रश्चरित्रश्रियः ॥३॥ ॥ २७१ ॥

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202
Jñānasāra
jātodrekavivekatoraṇatatau
dhāvalyamātanvati, hrdgehe samayocite prasarati
sphīte ca gītadhvanau 1 pūrņānandaghanasya kim sahajayā
tadbhāgyabhangyā'bhavannaitadgranthamisătkaragrahamahas
citraś caritrasriyah 11311 1127111 Meaning : In the house of the heart, where there is spread a flowery arch in the form of ever increaasing discrimination where there is brightness of evergrowing intensity and where there is melodious sound of music befitting the occasion and becoming massive and voluminous (every moment), a great wonder in the form of a wed lock ceremony has taken place between the soul enjoying perfect bliss and the goddess ( consort ) in the form of ideal conduct, due to natural stroke of good luck ( of the aspirant ), under the pretext of this book, Jagt. (3) (271)
Notes : Fita means loud and distinct. foaia means under the pretext of. (3) (271)
भावस्तोमपवित्रगोमयरसैलिप्तव भूः व॑तः, संसिक्ता समतोदकैरथ पथि न्यस्ता विवेकसूजः । अध्यात्मामृतपूर्णकामकलशचक्रेऽत्र शास्त्रे पुरे, पूर्णानन्दघने पुरं प्रविशति स्वीयं कृतं मङ्गलम् ॥४॥ ॥२७२॥ bhāvastomapavitragomayarasair
liptaiva bhūḥ sarvatah, saṁsiktā samatodakairatha pathi
nyastā vivekasrajah ,

Page #249

Prasastih
203
adhyātmāmộtapūrnakamakalaśaś
cakre'tra sāstre pure, pūrnānandaghane purāṁ pravisatî
svīyam krtam mangalam 11411 1127211
Meaning : In this city in the form of the book called Jnānasāra (lagit), the ground is overspread with the liquid of cow-dung in the form of a number of noble sentiments, is sprinkled over with the water of equipoise and on its roads garlands in the form of discrimination are placed as also (as you go further) in front, a pitcher filled with the nectar of spiritualism is also put. When a soul, overflowing with joyful bliss, enters this city in the form of the present book called Jñanasāra (Jaar), it will only be accomplishing its own supreme and auspicious good. (4) [272]
Notes : Fait means a multitude, a number. (4) [2727
गच्छे श्रीविजयादि देवसुगुरोः स्वच्छे गुणानां गणैः, प्रौढिं प्रौढिमधाम्नि जीतविजयप्राज्ञाः परामैयरुः । daratiyai AgifefactTAST THAT facit:, श्रीमन्न्यायविशारदस्य कृतिनामेषा कृतिः प्रीतये ॥५॥ ॥२७३॥
gacche śrīvijayādidevasuguroh
svacche gunānāṁ ganaih , praudhim praudhimadhāmni
jītavijayaprājñāh parāmaiyaruhi tatsātirthyabhrtām Nayādivijaya
prājñottamānāṁ śiśoli, Śrimannyāyaviśāradasya křtinām
eşī kệtih prītaye 11511 1127311

Page #250

Jñānasära
Meaning: A Pandit Muni named Jitavijaya, of very great importance, flourished in the Gaccha of sri Vijayadevasūri, which was spotless on account of numerous merits. Of all the works authored by Nyāyaviśārada who was a pupil of the most talented Nayavijaya a co-pupil of the former Jitavijaya, let this work (Jñānasāra) be for the happiness of the lucky ones. (5) [273]
204
Notes: सतीर्थ्यभूत् means a co-pupil न्यायविशारद stands for Yasovijayaji, the author, as it was the epithet, appelation given to him. (5) [273]

Page #251

205
Jñānasāra
2.
3.
Bibliography
( Sandarbha-grantha-Sūcī) Jūānasāra of Nyāyācārya Nyāyaviśārada Mahopadhyāya Yaśovijayajī: edited by Munirājaśr Bhadragupta vijayaji; published by Śrī Viśvakalyāna Prakāśana Trust. Sanghvi Pole, Mehsana (Gujarat ); pp. 18 + 608; third edition, V.S. 2033, price : Rs. 15/Jūänsāra of Nyāyācārya Nyāyaviśārada Mahopādhyāya Yaśovijayaji; edited by Pandit Bhagvandas Harakhchand; published by shah Hiralal Devachand, Sharada Mudranalaya, Pankore Naka, Ahmedabad; pp. 20 + 246; V.S. 1997, price : not mentioned. Jñānasāra of the same author; with the commentary of P. Gambhirvijayaji Gani; published by Shri Saina Dharma Prasarak Sabha, Bhavnagar, Pothi form. pp. 3+ 81; V. S. 1969; Price : not mentioned Smrti Grantha of Nyāyācārya Nyāyaviśārada Mahopādhyāya Yasovijayajī; edited by Munipravara Shri Yasovijayaji; published by Yaśobhārati Prakāśana Samiti, Raopura, Mahajana Gali, Baroda; pp. 34 + 196 (octavo) : 1957; price : 12-8-0. Amara Upadhyāyají : By Munishri Purnachandra vijavaji; Published by Shri Vijayadeva sūriji Jaina Jñānamandir and Shri Yashovijayaji Jaina Sevāsadan, Dabhoi (Dist. Baroda); pp. 26 + 158 +6; 1st edition, V. S. 2029; Price : Rs. 3-50.

Page #252

Page #253

१९१
189
VERSE-INDEX श्लोक-सूची (Sloka-Suci ) अ (A)
पद्याङ्क:
Stanza No. अचिन्त्या काऽपि साधुनां
२६४ acintyā kā’pi sādhūnām
264 अज्ञानाहिमहामन्त्रं ajñānā’iimanāmantram
191 अतीन्द्रियं परं ब्रह्म
२०३ atīndriyam paraṁ brahma
203 अदृष्टार्थेऽनुधावन्तः
१८९ adrsțārthe’nudhāvantah अधिगत्याखिलं शब्द.
२०८ adhigatyākhilam sabdaअनारोपसुख मोह० anāropasukha mohaअनिच्छन् कर्मवैषम्यं anicchan karmavaişamyam अन्तर्गतं महाशल्यम् antargatam mahāśalyam अपूर्णः पूर्णतामेति apūrnah pūrņatāmeti अमूढलक्ष्याः सर्वत्र amūdhalaksyāḥ sarvatra
256 अर्थालम्बनयोश्चैत्य arthālambanayoscaitya
213 अर्वाक सर्वाऽपि सामग्री
१६६ arvāk sarvā'pi sāmagrī
२५६
२१३
166

Page #254

208
Jñānasāra
पद्याङ्कः Stanza No.
८६
११२
112
167
38
अलिप्तो निश्चयेनात्मा alipto niscayenātmā अवास्तवी विकल्पैः स्यात् avāstavī vikalpaiḥ syāt अविद्यातिमिरध्वंसे avidyātimiradhvanse असावचरमावर्ते asāvacaramāvarte अस्ति चेद् ग्रन्थिभिज्ज्ञानं asti ced granthibhijjñānam अस्थिरे हृदये चित्रा asthire hrdaye citrā अहं ममेति मन्त्रोऽयं aham mameti mantro'yam
___ आ (A) आत्मन्येवात्मनः कुर्यात् ātmanyevätmanah kuryāt आत्मबोधो नवः पाशो ātmabodho nava hpāso आत्मसाक्षिकसद्धर्म० ātmasāksikasddharmaआत्माऽऽत्मन्येव यच्छुद्धं ātmā”imanyeva yacchuddham आत्मान विवयैः पाशैर ātmānam visayaih paśair आनुश्रोतसिकी वृत्तिर ănusrotasikī vrttir
११९
119
११० 110
१८३
२४२
242

Page #255

Śloka-sūcī
आपत्तिश्च ततः पुण्य० apattiśca tataḥ punyaआरुरुक्षुर्मुनिर्योगं āruruksurmuniryogam आरूढाः प्रशमश्रेणि
ārūḍhāḥ prasamaśreņim आलम्बनमिह ज्ञेयं
ālambanamiha jñeyam आलम्बिता हिताय स्युः
alambita hitaya syuḥ इ (I)
इच्छन् न परमान् भावान् icchan na paramān bhāvān इच्छा तद्वत्कथाप्रीतिः iccha tadvatkathāprītiḥ
इत्थं च दुःखरूपत्वात्
ittham ca duḥkharūpatvāt इत्थं ध्यानफलाद्युक्तं
ittham dhyanaphalādyuktaṁ
- saraf fe स्वर्ण
iṣṭakadyapi hi svarṇam उच्चत्वदृष्टिदोषोत्थ ०
uccatvadṛṣṭidosotthaउदीरयिष्यसि स्वान्ताद् ūdīrayiṣyasi svāntād
उल्लसन्मनसः सत्य० ullasanmanasah satya

पद्याङ्कः
Stanza No.
२३६
236

४३
43
१६५
165
२१४
214
१३९
139
११८
118
२१२
212
२४५
245
२३७
237
११७
117
१४०
140
२३
23
२३१
231
209

Page #256

210
ए (E)
एकं ब्रह्मास्त्रमादाय
ekamṁ brahmāstramādāya
ऐ (AI)
ऐन्द्रश्रीमुखमग्नेन aindraśrīsukhamagnena क (KA)
कर्म जीव च संश्लिष्टं
karma jīvam ca samśliṣṭham कर्मयोगद्वयं तत्र
karmayogadvayam tatra कान्ता मे समा
kantā me samataivaikā
कृतमोहास्त्रवैफल्यं
kṛtamohāstravaiphalyam कृपानिर्वेदसंवेग०
krpänirvedasamvegaकृष्णे पक्षे परिक्षीणे
kṛṣṇe pakṣe parikṣīne केषाञ्चद्विपयज्वरातुरमहो
keṣāñcidviṣayajvarāturamaho केषां न कल्पनादव
kesam na kalpanādarvi क्रियाविरहितं हन्त ! kriyavirahitam hanta !

Jñanasara
पद्याङ्कः
Stanza No.
१३२
132
१
1
११३
113
२१०
210
५९.
59
१३४
134.
२११
211
8
२७०
270
२०५.
205
६६.
66.

Page #257

Šloka-sūcī
क्रियाशून्यं च यज्ज्ञानं kriyaunyam ca yajjñānam क्लेशक्षयो हि मण्डूक०
kleakṣayo hi maṇḍūkaक्षमापुष्पस्रजं धर्म०
kṣamāpuṣpasrajaṁ dharmaक्षायोपशमिके भावे
kṣayopaśamike bhāve क्षोभं गच्छन् समुद्रोऽपि
kṣobham gacchan samudro'pi ग (GA)
गच्छे श्रीविजयादिदेवसुगुरोः
gacche śrīvijayadidevasuguroḥ गजाश्वैर्भूपभवनं
gajāśvairbhūpabhavanam गर्जज्ज्ञानगजोतुङ्ग ० garjajjñānagajottungaगिरिमृत्स्नां धनं पश्यन्
girimṛtsnām dhanam pasyan
गुणवद्बहुमानादेर्
guṇavadbahumānāder गुणवृद्ध्यै ततः कुर्यात्
gunavṛddbyai tataḥ kuryāt
गुणैर्यदि न पूर्णोऽसि
guṇairyadi na pūrṇo'si गुरुत्वं स्वस्य नोदेति
gurutvam svasya nodeti

पद्याङ्कः
Stanza No.

२६७
267
२६५
265
२२७
227
७०
70
१४३
143
२७३
273
१५०
150
४८
48
५३
53
६९.
69
७१
71
१३७
137
६१
61
211

Page #258

212
Jñānasāra
गौरवं पौरवन्धत्वात् gauravam pauravandyatvāt ग्रामारामादि मोहाय grāmārāmādi mohāya
च CA)
पद्याङ्कः Stanza No.
९४
94 १४७
147
१८५
185
२६८
268
२४
24
9.
२६३
चर्मचक्षुर्भूतः सर्वे carmacakṣubbstaḥ sarve चारित्रं विरतिः पूर्णा cāritram viratih pūrņā चारित्रं स्थिरतारूपम् cāritiam sthiratārūpam चारित्रमात्मचरणाद् cāritramātmacaraņād चित्तमार्दीकृतं ज्ञान cittamārdrīkstam jñānaचित्तेऽन्तर्ग्रन्थगहने citte’ntargranthagabane चित्ते परिणतं यस्य citte pariņatam yasya चिन्मात्रदीपको गच्छेत् cinmātradīpako gacchet
छ (CHA) छिन्दन्ति ज्ञानदात्रेण .chindanti jñānadātreņa
263
१९६
196
136
१९९
199

Page #259

Śloka-sūcī
213
पद्याङ्कः Stanza No.
१६३
163 २७१
271 २३८ 238
२४१
241
८७
ज (JA) जागर्ति ज्ञानदृष्टिश्चेत् jāgarti jñānadrsțiścet जातिचातुर्यहीनोऽपि jāticāturyahno’pi जातोद्रेकविवेकतोरणततो jātodrekavivekatoraṇatatau जितेन्द्रियस्य धीरस्य jitendriyasya dhīrasya ज्ञानमेव बुधाः प्राहुः jñanameva budhāḥ prāhuh ज्ञानक्रियासमावेश jñānakriyāsamāveśaḥ ज्ञानदर्शनचन्द्रार्क० jñānadarśanacandrārkaज्ञानदुग्धं विनश्येत jñānadugdham vinaśyeta ज्ञानध्यानतपःशील. jñānadhyānatapahśīlaज्ञानपूतां परेऽप्याहुः jñānapūtāṁ pare’pyāhuḥ ज्ञानमग्नस्य यच्छम jñāpamagnasya yaccharma ज्ञानाचारादयोऽपीष्टाः jñānācārādayo'pīştāḥ ज्ञानी क्रियापरः शान्तो jñānī kriyā parah śānto
87 १५८ 158 १८
२६६
266 १४
i

Page #260

214
Jñānasāra
ज्ञानी तस्माद् भवाम्भोघेर् jñānī tasmād bhavāmbhodher ज्ञायेरन हेतुवादेन jñāyeran hetuvādena ज्योतिर्मयीव दीपस्य jyotirmayāva dipasya
पद्याङ्कः Stanza No.
१७३
173 २०४ 204
१०४
104
त (TA)
१०१ 101
२४७ 247
85 १०७ 107
तथा यतो न शुद्धात्मक tathā yato na śuddhātmaतदेव हि तपः कार्य tadeva hi tapah kāryam तपःश्रुतादिना मत्तः tapaḥśrutādinā mattah तरङ्गतरलां लक्ष्मीम् tarargataralam laksmīm तूलपल्लधवो मूढा tūlavallaghavo mūdhā. तेजोलेश्याविवृद्धिर्या tejoleśyā vivrddhirya तैलपात्रधरो यद्वद् tailapātradharo yadvad त्यक्तपुत्रकलत्रस्य tyaktaputrakalatrasya त्यक्ते परिग्रहे साधोः tyakte parigrahe sādhoh
135
१७४
174.
१९८ __ 198 १९७
197

Page #261

sloka-suci
215
पद्याङ्कः Stanza No.
द (DA)
२२५ 225
161 १७२
172 ११४
114 २३२ 232
दयाम्भसा कृतस्नान: dayāmbhasā krtasnānah दुःखं प्राप्य न दीनः स्यात् duhkham präpya na dinah syāt दुबुद्धिमत्सरद्रोहैर् durbuddhimatsaradrohair देहात्माद्यविवेकोऽयं dehātmadyaviveko’yam द्रव्यपूजोचिता भेदो० dravyapūjocitā bhedo
ध (DHA) धनार्थिनां यथा नास्ति dhanārthinam yathā nāsti धर्मास्त्याज्याः सुसङ्गोत्थाः dharmāstyājyāḥ susarigothah धावन्तोऽपि नयाः सर्वे dhāvanto’pi nayāḥ sarve ध्याता कर्मविपाकानाम् dhyātā karmavipākānām ध्याता ध्येयं तथा ध्यानं dhyātā dhyeyam tathā dhyānam ध्याताऽन्तरात्मा ध्येयस्तु dhyātā'ntarātmā dhyeyastu ध्यानवृष्टेर्दयानद्याः dhyānavşsterdayānadyāḥ
२४३
243
60
२४९
249 २५९
259 २३३ 233
२३४
234 ४४ 44

Page #262

216
Jñāpasāra
पद्याङ्कः Stanza No.
131
१९३
193 १२३ 123
156 १५२ 152
२०७
न (NA) न गोप्यं क्वापि नारोष्यं na gopyam kvāpi nāropyam न परावर्तते राशेर् na parāvartate rāśer नयेषु स्वार्थसत्येषु nayesu svārthasatyesu नवब्रह्मसुधाकुण्ड navabrahmasudhakundaन विकाराय विश्वस्यो० na vikārāya viśvasyoन सुषुप्तिरमोहत्वान् na susuptiramohatvān नाप्रमाणं प्रमाणं वा nāpramāṇam pramāņam vā नाहं पुद्गलभावानां nāham pudgalabhāvānām नित्यशुच्यात्मताख्यातिर nityasucyatmatākhyātir निरपेक्षानवच्छिन्ना० nirapeksāpavacchinnāनिर्मलं स्फटिकस्येव nirmalam sphaţikasyeva निर्वाणपदमप्पे nirvānapadamapyekam निर्विकारं निराबाधं pirvikāram nirābādham
207 २५१ ___251
८२
१०५
105
१४४
144
34
262

Page #263

Sloka-sūc1
निश्रये व्यवहारे च
niścaye vyavahāre ca निष्कासनीया विदुषा niṣkāsanīyā viduṣā
प (PA)
पतङ्गभृङ्गमीनेभ० patangabhṛngamīnebhaपरब्रह्मणि मग्नस्य
parabrahmani magnasya
परस्पृहा महादुःखं
paraspṛha mahāduḥkhaṁ परस्वत्वकृतोन्माथा
paras vatvak ṛtonmātḥā परिग्रहग्रहावेशाद parigrahagrahāveśād पश्यतु ब्रह्म निर्द्वन्द्वं
pasyatu brahma nirdvandvam
पश्यन्नेव परद्रव्य०
pasyanneva paradravya
पातालकलशा यत्र
pātālakalaśā yatra पापध्वंसिनि निष्कामे
pāpadhvansini niṣkāme पीत्वा ज्ञानामृतं भुक्त्वा pītvā jñānāmṛtam bhuktvā
पीयूषमसमुद्रोत्थं piyuṣamasamudrottham

पद्याङ्कः
Stanza No.
२५५
255
९२
92

५५
55
१२
12
९६
96
७
7
१९४
194
२०६
206
२८
28
१७०
170
२१८
218
७३
73
४०
40
217

Page #264

218
Jnānasāra
पद्याङ्क: Stanza No.
७७ 77
.
.
२७५ 275
पुद्गलैः पुद्गलास्तृप्ति pudgalaih pudgalästsptim पुरःपुरःस्फुरत्तृष्णा purahpurahsphurattrsnā पुरःस्थितानिवोधिस् . purahshitānivordhyādhasपूर्णता या परोपाधेः pārņatā yā paropādheh पूर्णी मग्नः स्थिरोऽमोहो pūrno magnah sthiro'moho पूर्यन्ते येन कृपणासू pūryante yena krpaņās पृथगनयाः मिथः पक्ष prthagnayāh mithah paksaप्रकाशितं जनानां यैर् prakāśitam janänāṁ yair प्रत्याहत्येन्द्रियव्येयूह pralyābrtyendriyavūham प्रारधर्मलवणोत्तार prāgdharmalavaņottāram प्राप्तः षष्ठं गुणस्थानं prāptaḥ sastham guṇasthānam प्रीतिभक्तिवचोऽसंगैः prītibhaktivaco'sangaih
ब (BA) बाह्यदृष्टिप्रचारेषु bāhyadrstipracāresu
२५० 250
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219
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Stanza No. बाह्यदृष्टेः सुधासार०
१४८ bāhyadỊsteh sudhāsāsa
148 बाह्यभावं पुरस्कृत्य
६८ bāhyabhāvam puraskrtya
68 बिभेषि यदि संसारान्
४९ bíbhesi yadi sansārān
49 ब्रह्मण्यर्पितसर्वस्वो
२२३ brahmanyarpitasarvasvo
223 ब्रह्मयज्ञः परं कर्म
२२० brahmayajñaḥ paraṁ karma
220 ब्रह्माध्ययननिष्ठावान् brahmādhyayananisthāvān
224 ब्रह्मार्पणमपि ब्रह्म
२२२ brahmārpanamapi brahma
222 भ (BHA) भक्तिश्रद्धानघुमृणान्
२२६ bhaktiśraddhānghusợnān
226 भवसौख्येन किं भूरि० bhavasaukhyena kimb hūriभस्मना केशलोचेन bhasmanā keśalocena
151 भावस्तोमपवित्रगोमयरसैर्
२७२ bhāvastomapavitragomayarasair भिन्नोदेशेन विहितं bhinnoddesena vihitam भूशय्या भैक्षमशनं bìūsayyā bhaiksamaśanam भ्रमवाटी बहिर्दष्टिर bhramvāțī bahirdrstir
146
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95

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म (MA) मज्जत्यज्ञः किलाज्ञाने majjatyajñaḥ kilājñāne मणाविव प्रतिच्छाया maņāviva praticchāyā मदस्थानभिदात्यागैर् madasthānabhidātyāgair मधुराज्यमहाशाका madhurājyamahāśākā मध्यस्थया दृशा सर्वध्व madhyasthayā dịšā sarveşv मनः स्याव्यातं यावत् manah syād vyāpstāṁ yāvat मनोवत्सो युक्तिगवीं manovatso yuktigavim मन्यते यो जगत्तत्त्वं manyate yo jagattattvam मयूरी ज्ञानदृष्टिश्चेत् mayūrī jñānadřştiścet मिथ्यात्वशैलपक्षच्छिद् mithyātvasailapakşacchid मिथोयुक्तपदार्थानाम् mithoyuktapadārthānāmमुनिरथ्यात्मकैलाशे muniradhyātmakailāśe मूछिन्नधियां सर्व mūrcchāchannadhiyām sarvam
१२२
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91
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39
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Šloka-sūcī
मूलोत्तरगुणश्रेणि०
mūlottaraguṇaśreņiमोक्षेण योजनाद् योगः mokṣeņa yojanād yogaḥ
य (YA)
यः कर्म हुतवान् दीप्ते
yaḥ karma hutavan dipte यः पश्येन्नित्यमात्मानम् yaḥ paśyetnityamātmānam यः स्नात्वा समताकुण्डे yaḥ snātva samatākuṇḍe यतः प्रवृत्तिर्न मणौ
yataḥ pravṛttirna manau यत्र ब्रह्म जिनाचा च
yatra brahma jinarcă ca यथा चिन्तामणि दत्ते
yatha cintamanim datte
यथा यौधैः कृतं युद्धं
yatha yodhaiḥ kṛtam yuddham
यथा शोफस्य पुष्टत्वं
yatha śophasya puṣṭatvam यचिद्दर्पण विन्यस्त०
yasciddarpanavinyastaयस्त्यक्त्वा तृणवद् बाह्याम् yastyaktvā tṛṇavad bahyam rte गम्भीरमध्यस्या०
yasya gambhiramadhyasyā

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222
F
यस्य ज्ञानसुधा सिन्धौ yasya jñānasudhāsindhou यस्य दृष्टिः कृपावृष्टिर् yasya dṛṣtiḥ kṛpāvṛṣtir यस्य नास्ति परापेक्षा yasya nästi parāpekṣā या शान्तैकरसास्वादाद yā sāntaikarasāsvādād या सृष्टिर्ब्रह्मणो बाह्या
yā sṛṣṭirbrahmaṇo bāhyā युष्माकं संगमोऽनादिर्
yuṣmākaṁ sangamo❜nādir येषां भ्रूभङ्गमात्रेण
yeṣām bhrubhangamātreṇa योगसंन्यासतस्त्यागी
yogasamnyāsatastyāgī यो न मुह्यति लग्नेषु
yo na muhyati lagneşu र (RA) रत्नैस्त्रिभिः पवित्रा या ratnaistribhiḥ pavitra yā रुद्धबाह्यमनोवृत्तेर
ruddhabahyamanovṛtter रूपे रूपवती दृष्टिर rūpe rūpavati dṛṣṭir
ल (LA)
लावण्यलहरी पुण्यं ० lavanyalaharipunyam

Jñānasāra
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3
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लिप्तताज्ञानसंपात. liptatājñānasampātaलिप्यते पुद्गलस्कन्धो lipyate pudgalaskandho लोकमालम्ब्य कतव्यं lokamālambya kartavyam लोकसंज्ञामहानद्याम् lokasamjñāmahānadyām लोकसंज्ञाहता हन्त lokasamjñāhatā hanta लोकसंज्ञोज्झितः साधुः lokasamjñojjhitaḥ sādhuh लोक सर्वनयज्ञानां loke sarvanayajñānām
व (VA) वचोऽनुष्ठानतोऽसङ्ग vaco'nusthanato'sangaवत्स ! किं चश्चलस्त्रान्तो vatsa ! kim cañcalasvānto वस्तुतस्तु गुणैः पूर्णम् vastutastu gunaiḥ pūrnam वादांश्च प्रतिवादांश्च vādānści prativādānsca विकल्पचषकैरात्मा vikalpacasakairātmā विकल्पविषयोत्तीर्णः vikalpavisayottīrṇaḥ
७२
72
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रस

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विद्याविवेकसंपन्नो vidyāvivekasampanno विभिन्ना अपि पन्थान: vibhinnā api panthānah विवेकद्वीपहर्यक्षः vivekadvīpaharpakşaih विषं विषस्य वह्नश्च viņam visasya vahnesca विषमा कर्मणः सृष्टिर visamā karmaṇah srstir विषयोर्मिविषोद्गारः vişayormivişodgāraḥ विस्तारितक्रियाज्ञान vistāritakriyājñānaवृद्धास्तृष्णाजलापूणैर vrddhāstīsņājalāpūrņair वेदोक्तत्वान्मनःशुद्धया vedoktatvānmanaḥśuddhyā व्यापारः सर्वशास्त्राणां vyāpāraḥ sarvaśāstrāņam
श (SA) शमशैत्यपुषो यस्य samasaityapuso yasya शमसूक्तसुधासिक्तं samasūktasudhāsiktam शरीररूपलावण्य० śarīrarūpalāvanya
155
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शासनात् त्राणशक्तेश्च śāsanāt trānasa kteśca शास्त्रे पुरस्कृते तस्माद् śāstre puraskrte tasmād शास्त्रोक्ताचारकर्ता च śāstroktācārakartā ca शुचीन्यप्यशुचीकर्तु sucīnyapyašucīkartum शुद्धाः प्रत्यात्मसाम्येन śuddhāḥ pratyātmasamyena शुद्धात्मद्रव्यमेवाई śuddhātmadra vyamevāham शुद्धानुभववान योगी suddhānubhavavān yogi शुद्धेऽपि व्योम्नि तिमिराद् śudd he'pi vyomni timirād शुद्धोञ्छाद्यपि शास्त्राज्ञा० śuddhonchādyapi śāstrājñāश्रेयः सर्वनयज्ञानां śreyaḥ sarvanayajñānām श्रेयोट्ठमस्य मूलानि śreyodrumasya mūlāni श्रेयोऽथिनो हि भूयांसो śreyo’rthino hi bhūyānso
स (SA) संयतात्मा श्रये शुद्धो० samyatātmā șraye şuddho
115 १९०
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पद्याङ्कः
Stanza No. संयमास्त्रं विवेकेन samyamāstram vivekena संयोजितकरैः के के samyojitakaraiḥ ke ke संसारे निवसन् स्वार्थ sansāre nivasan svāıthaसंसारे स्वप्नवन्मिथ्या sansāre svapnavanmithyā सज्ञानं यदनुष्ठानं sajñānam yadanusthānam सदुपायप्रवृतानाम्
२४४ sadupāyapravrttānām
244. सन्ध्येव दिनरात्रिभ्यां sandhyeva diparātribhyām
___or समाधिर्नन्दनं धैर्य samādhirnandanam dhairyam सरित्सहस्रदुष्पूर० saritsahasraduspūraसाम्यं बिभर्ति यः कर्म०
१६८ sāmyam bibharti yaḥ karma
168. साम्राज्यमप्रतिद्वन्द्वम्
२४० sāmrājyamapratidvandvam
240 सिद्धिं सिद्धपुरे पुरन्दरपुर०
२६९ siddhim siddhapure purandarapura- 269 मुखिनो विषयातृप्ता sukhino visayattp:ã
१५४ 154
५१

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मुलभं वागनुच्चा sulabhas vāganuccāram स्थानाद्ययोगिनस्तीर्थों sthānādyayoginastīrthoस्थिरता वाङ्मन कायैर sthiratā vārimanaḥ kāyair स्थीयतामनुपालम्भं sthiyatāmanupālambham स्थैर्य भवभयादेव sthairyam bhavabhayādeva स्थैर्यरत्नप्रदीपश्चेद् sthairyaratnapradīpasced स्पष्टं निष्टङ्कितं तत्त्वम् spaștam nişțarikitam tattvam स्पृहावन्तो विलोक्यन्ते sprāvanto vilokyante स्फुरन्मङ्गलदीपं च sphuranmangaladīpam ca स्मरौर्वाग्निज्वल त्यन्तर smaraurvāgnirjvalatyantar स्वगुणैरेव तृप्तिश्चेद् svaguņaireva tịptiśced स्वद्रव्यगुणपर्याय svadravyaguņaparyāya
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228
स्वभावलाभसंस्कार० svabhāvalabhasanskāraस्वभावाभात् किमपि svabhāvalābhāt kimapi
स्वभावसुखमग्नस्य svabhāvasukhamagnasya स्वयंभूरमणस्पर्द्धि०
svayambhuramaṇasparddhi
स्वस्वकर्मकृतावेशाः
svasvakarmakṛtāveśāḥ
स्वागमं रागमात्रेण
svāgamam rāgamātrena स्वानुकूलां क्रियां काले svānukulām kriyām kāle

卐
Jñanasara
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ABOUT THE TRANSLATOR
Prof. A. S. Gopani M.A., Ph.D., was born at BOTAD in Saurashtra on 12th October, 1907, in the famous Jain family.
He graduated in 1929, became M.A. in 1934 and took his doctorate in 1947, with special subjects of Prakrit, Jain Philosophy and Jain literature.
He was selected by the Baroda State Government as a scholar to receive training at Paris under the late Dr. Sylvain Levi, but due to his ill health, he could not go.
Having served at various places for about ten years, he finally joined the Bharatiya Vidya Bhavan in 1939 as a professor and from that time till today he has published about thirtysix books comprising critical editions, research works, translations and some original books also. He is also credited with having written two hundred fifty articles, the same number of short stories and about one hundred fifty critical reviews in Gujarati and English.
Moreover, he was the Editor of a fortnightly in Gujarati, viz, “Ratna Jyot" for about eighteen years.
As a mark of appreciation and recognition of his outstanding performance as a distinguished scholar, the University Grants Commission honoured him with an Award.
He retired in 1970. At seventy-nine, though formally retired, he is bent upon completing the literary project submitted by him to the University Grants Commission. He continues to work undeterred by frailty of health.
We wish him a long and purposeful life.

Page #276
OUR AVAILABLE PUBLICATIONS 1. SURI MANTRA KALPA SAMUCHHAYA - Part II, edited by Muni Shri Jambuvijayaji, pp. 325, price Rs. 30/2. SAMATA YOGA (SAMYA-SHATAK & SAMATA-SHATAK) (in Hindi), pp. 30 + 10, price Re. 1/3. RISHI MANDAL STAVA YANTRALEKHAN, pp. 31 + 16, price Rs. 3/4. PANCH-PARMESHTHI MANTRARAJ DHYANMALA & ADH YATMASARMALA, research work by Pannyasji Shri Bhadrankar Vijayaji, pp. 337, price Rs. 10/5. SHRADHA PRATIKRAMANA SUTRA - PRABODHA TIKA - Part I (in Gujarati), pp. 932, price Rs. 20/6. SHRADHA PRATIKRAMANA SUTRA - PRABODHA TIKA - Part II (in Gujarati), pp. 700, price Rs. 20/7. SHRADHA PRATIKRAMANA SUTRA - PRABODHA TIKA - Part III (in Gujarati), pp. 1008, price Rs. 20/-. (Rs. 55/- if all the three parts are purchased together). 8. ARHAD GITA, original author: Muni Shri Meghvijayaji, edited and rendered into Hindi by Dr. Sohanlal Patani, pp. 332 + 24, price Rs. 30/9. PRAMANA-NAYA-TATTVALOKALAMKAR OF VADI DEVSURI (in English) by Dr. Hari Satya Bhattacharyya, M.A., B.L., Ph.D., pp. 684 + 30, price Rs. 20/10. JAIN MORAL DOCTRINE (in English) by Dr. Hari Satya Bhatta charyya, M.A., B.L., Ph.D., pp. 90, Price Rs. 7/11. PRAGNANO PRAKASH - Life of Late Mr. A. K. Doshi by Shri C. A. Doshi - Free. 12. KAYOTSARG DHYAN (in Gujarati) by Sheth Amritlal Kalidas pp. 92 + 16, price Rs. 10/13. ADHYATMA PATRASAR - Letters exchanged between Pannyasji Shri Bhadrankar Vijayaji and Sheth Shri Amritlal Kalidas Doshi (Gujarati), Edited by Shri Chandrakant A. Doshi, pp. 196 + 36, price 25/14. GURUTATTVAVINISHYAH by Mahopadhyaya Yashovijayji, edited and rendered into Gujarati by Muni Shri Rajshekharvijayji, pp. 374 + 36, Price Rs. 70/15. YOGASHASTRAM by Hemchandracharya, Edited by Muni Shri Jambhuvijayaji, Part 1 (Prakash 1, 2), pp. 424, price Rs. 20-; Part II (Prakash 3, 4), pp. 544, price Rs. 65/16. YOGASASTRAM, Part III (in Press). 17. DHYANVICHAR, (Hindi), pp. 62 + 16, Price Rs. 15/18. SWARODAYA JNAN by Chidanandji Maharaj, pp. 100 + 40, Price Rs. 20/