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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JNANASARA by MAHOPADHYAYA SRI YASOVIJAYAJI SARASWATI: BIKANER Translated into English with Introduction & Notes by Prof. Amritlal S. Gopani M.A., Ph.D. Edited with Transliteration Sloka-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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JNANASARA By MAHOPADHYAYA SRI MAHOPADHYAYA SRI YASOVIJAYAJI A. zrI kailAmamAgara sUri jJAna ma zrI mahAvIra kI ArAdhanA kendra, kAvA. 21. F Translated into English with Introduction and Notes PROF. AMRITLAL S. GOPANI M.A., Ph.D. Edited with Transliteration sloka-suci and Indexes by PT. GIRISHKUMAR PARMANAND SHAH D.M.E., D.E.E., M.A., Sahitya-Ratna etc. HA Published by SAINA SAHITYA VIKASA MANDALA BOMBAY-400 056 (INDIA)

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Publisher: Chandrakant Amritlal Doshi, Mg. Trustee JAINA SAHITYA VIKASA 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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iyaM vyAyAma-spAyavi zrIsAcArya pujya zrImada romaNi Ayakara sIema para MAHOPADHYAYA SRI YASOVIJAYAJI MAHARAJA (By Courtesy: Yashobharti Prakashan Samiti, Baroda)

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Dedication Dedicated with great gratitude and supreme regard to Nyayacarya Nyayavisarada Mahopadhyaya Yasovijayaji Maharaja, 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 Mahopadhyaya Yasovijayaji 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. 111

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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 JIVANAM (Live with Others and Live for Others)". vi -

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JNANASARA

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INDEX (Anukramanika) * Publisher's Note (Prakasakiya-nivedanam) * Preface (Prastavana) * Introduction (Upodghatah) 1. Fulness, Perfection (Purnata) 2. Self-absorption (Magnata) 3. Stability (Sthirata) 4. Non-Delusion (Mohatyagah) Page (Prstham) * System of Transliteration (Anulipi-paddhatih) 16 * Errata (Suddhi-patrakam ) 5. Knowledge (Jnanam) 6. Tranquility (Samah) 7. The victory over Sense-organs (Indriyajayah) 8. Renunciation (Tyagah) 9. Religious Activity (Kriya) 10. Satiety (Triptih) 11. Non-Greasiness (Nirlepata) 12. Desirelessness (Nihsprhata) 13. Silence or Monkhood (Maunam) 14. Correct Knowledge (Vidya) 15. Descrimination (Vivekah) 16. Neutrality (Madhyasthata) 17. Fearlessness (Nirbhayata) 18. Avoidance of Self-praise (Anatmasansa) 19. Philosophycal Insight (Tattvadrstih) 20. Total Prosperity (Sarvasamrddhih) 21. Thoughts on Maturing of the Karmas (Karmavipaka-cintanam) 22. Aversion to Worldly Existence (Bhavod vegah) 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 . (Lokasamjna-tyagah) 129 24. Scriptures (Sastram) 135 25. Abandoning of Possession (Parigraha-tyagah) 142 26. Experience (Anubhavah) 148 27. Yoga (yogah ) 154 28. Sacrifice (Niyagah) 161 29. Worship (Bhavapuja) 30. Meditation (Dhyanam) 173 31. Penance (Tapah) 179 32. Synthesis of All View-points (Sarvanayasrayah) 185 valroma pirtsanhi it Contents (Visayakrama-nirdesah) 191 * Conclusion (Upasamrharal) 194 * Colophan (Prasastih) 200 167 * Bibliography (Sandarbha-grantha-suci) + Verse-Index (sloka-suci) 205 207

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anukramaNikA ( Anukramanika) pRSTham (Prstham) * prakAzakIya-nivedanam ( Prakasakiya-nivedanam) * prastAvanA ( Prastavana) * upoddhAtaH (Upodghatah) * anulipi-paddhatiH (Anulipi-paddhatih ) * zuddhi-patrakam (Suddhi-patrakam) 1. pUrNatA ( Purnata) 2. magnatA ( Magnata) ffertat (Sthirata) 4. mohatyAgaH (Mohatyagah) 5. jJAnam (jnanam) #: (samah) 7. indriyajayaH ( Indriyajayah) 6. FOITT: (Tyagah) 9. kriyA (Kriya) 10. tRptiH (Trptih ) 11. nirlepatA ( Nirlepata ) 12. niHspRhatA (Nihsprhata) 13. maunam (Maunam) 14. vidyA (Vidya) 15. vivekaH (Vivekah) madhyasthatA (Madhyasthata) 17. nirbhayatA (Nirbhayata) 18. anAtmazaMsA (Anatmasansa) 19. tattvadRSTiH ( Tattvadrstih) 104

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116 pRSTham (Prstham) .0. sarvasamRddhiH (Sarvasamrddhih) 110 karmavipAka-cintanam (Karmavipaka-cintanam) 2. bhavodvegaH ( Bhavodvegah) 123. TEHETETT: (Lokasamjna-tyagah) 129 zAstram (Sastram) 135. parigrahatyAgaH (Parigraha-tyagah) 142 6. anubhavaH (Anubhavah ) 148 yogaH (Yogah) 8. niyAgaH (Niyagah) 161 bhAvapUjA ( Bhavapuja) 0. dhyAnam (Dhyanam) 1. tapaH (Tapah) 179. 2. sarvanayAzrayaH (Sarvanayasrayah) 185 * viSayakrama-nirdezaH (Visayakrama-nirdesah ) 191 * upasaMhAraH (Upasamharah) * prazastiH (Prasastih) 7. yogaH 154 173 194 200. 205 * sandarbha-grantha-sUcI ( Sandarbha-grantha-sucI) * zloka-sUcI (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 JNANASARA' Thought Gems of knowledge, composed by an extraordinary Genius Sri Mahopadyaya Yasovijayaji, 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 Sri Acarya Haribhadra Suri. The quality of excellence that informs JNANASARA' 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 Slokasuci 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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12 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 Astaki 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

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- 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

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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.

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SYSTEM OF TRANSLITERATION a-a; R-; A-a; R-; i-i; la-lr; I-1; lU-lri u-u; e-e; 3-u; ai-ai; o-0; au-au; (-) anusvAra ( Anusvara )- m or n ( before the sibilants and h); (:) visarga ( Visarga ) - h -k; ca-c; ku-i; ba-1; Na-1; da dhU-gh; jha-jh; da-di; dh-dh; kha-kh; cha-ch; -th; th-th; pha-ph; r-r; e-; t-t; g-g; jU-j; D-d; d-d; b-b; la-1; s-s; z-ks; bh-bh; m-m; v-v; p-p; y--y; zU-3; ha-h; -jn The above system of transliteration is followed in this work.

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ERRATA Page Line 1 5 1 20 1 29 16 INDEX (Anukramanika) For Read Prakasakiya Prakasakiya Triptih Trptih Tattvadistih Tattvadrstih Upasamrharah Upasam harah Prasastih Prasastih 217 5 6 5118a: upodghAtaH Www w w w w w w NN 16 3 9 15 jnanam Jnanam Samah Samah Tattvadrstih Tattvadrstih Suci Suci Jyto? Jyot' INANASARA 14 12 24 25 purnanandastu purnanandasya dainyavrscikao know tasyahala nalopamah jagattatvAvalAkinaH purnanandastu purnanandasya dainyavrscika. knowtasya halahalopamah jagattattvAvalokinaH 9 10 22 1

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18 10 10 12 14 16 jagattatvavalokinah jagaitattvavalokinah saksitvam saksitvam. tejolesya vivrddhirya tejolesyavivrddhirya jnanpiyuse jnanapiyuse 12 17 drstih krpavrstir drstih krpavrstir 14 4 viSIdasi ? | viSIdami / lobhavikSoma0 lobhavikSobha0 . 153 asthire asthire di| divA "163 varmanah kayair varmanahkayair 16 17 dhumairalam dhumair dhumaistathao alam dhumaistathao MOHATYAGAH MOHATYAGAH 21 12 deg saMbaMdho deg sambandho 23 11 got go jnani jnani deg tvanat deg tvanyat 25 17 tatvAntaM tattvAntaM 25 23 unc rtain uncertain deg paryAya caryA 0 paryAyacaryA deg paryaya deg paryayaelix r elixir pa pAko paripAko vidyA vivekasaMpanne vidyAvinayasaMpanne -30 yogAruDhaH yogArUDhaH sudhyantargata. i sudhyatyantargata . pra pati / prasarpati / 31 deg samyaktva hito. deg samyaktvasahito. __degvadhiSNu matArasaH / 0 vardhiSNusamatArasaH / Kadapi kadapi 32 13 deggajotuGgaraGgadhyAna . deg gajottuGgaraGgaddhathAna . 24 no 25 N 20 29 31 32

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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 jayantu 118211 rangadhyana. jayantu sansaran bhavavA pasair paranga nib dhnanti jnan trsna yusmak m tavat sevyo fajor gunaih tailapUrtyA | dakaM ut O vyava rataH ksayopasamike ekam injunc ions S Trpti TRPTI tAMbUla O yAti muniH O O tambula. * itvari bhavet trptir sadrsa. Trpti 19 aufa ||8|| ||48 | rangaddhyana jayanti sansaran bhavavAsa pasair O paran. nibadhnanti jnana O * trsna O yusmakam tavatsevyo nirguNaM gunaih tailapUrtyAdikaM but vyavahArata ksayopasamike ekam injunctions is Trptih TRPTIH tAmbUla 0 aifa muniH O * tambula. itvari bhavettrptir. sadrasa. Trptih O

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52 52 52 52 53 53 53 53 54 54 55 55 55 55 56 56 5 6 20 Jnanasara Jnanasara 11411 llell o saka o sakadhyan dhyanaJnanasar Trptili SH" ** I" nendropendra dayo. nendropendrAdayo / jnanatrpto jnanatrpto Nirlepata Jnanasara State if being follows state flows Jnanasara Nirlepata nikhilA nikhilo svarth svarthajnanavana jnanavan Nirlepata Jnanasara lipyate lipyate o vyomajaneneva' * vyomajaneneva sampata Osimpatanirlepjnana. onirlepajnana. Joanasara Nirlepata Nirlepata Jnanasara " I "I madaHkathaM madaH kathaM zuddhayatyalipnayA zuddhayatyaliptayA vyavaharatah vyavaharatah viewpoint" viewpoint." bhumik abheatdas, bhumikabhedatas . Nirlepta Nirlepata anusthanam oanusthanam tasyArthIH tasyAoM mukhazAta mukhazoSaM dainyam dainyam 56 56 56 22 50 58 58 58 59 59 12 62 62

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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 citta d b hih O waa fat prakrsistvam nisprhah jIrNatrAso asanam jirnamvaso jnaptitatphalem prakIrttitA pasyet. taratam 0 candali Noume non sauca -bhramo water announaces O O O saGkuma padarthanam 0 ti mara0 sahajam. ' Karma vivekvan harted parennial parcalane samasilam srayamah. 21 sarvesv aipunar. cittagRhAd bahih candali Harfet prakrstatvam nihsprhah jIrNa vAso asanam jirnam vaso jnapti tatphalam prakIrtitA pasyen. * taralam Noumenon sauca bhramo watering announces saGkrama O 0 O padarthanam timira sahajam 1 karma O > vivekavan hatred perennial paracalane samasilam srayamas. sarvesv apunar O

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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 pra pati romapi sawllow wort not praktikurvan Jaj othres bhramvati tattvadRSTyA is 0 O samA a rolling cakravrti / / 156 // o drsaytah O kunda nag lokesavad candraka gunasrstih jahnavi C daSTA srstir dharmam ruddhA ruddha bhrtas sankalypasankulah 22 S sankate jnani jvalana. prasarpati romapi sawllow-wort prakatikurvan O no svayaM others bhramavati tattvadRSTyA in drstayah samatA rolling cakravarti C / / 4 / / / / 156 / kundanagalokesavad candrarka 0 gunasrstih jahnavi EET 0 O srstir dharmam ruddhA ruddha bhrtas. O O 0 sankalpa sankulah sankate jnani

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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 * bhianam lAka0 TYAGAH ke ? | rajahamso bahumireva stoka lokayAtrA ? | o parabrahama * caksusah purahshitan jnaninah nirpeksasya made up ajnana'hi. dharmaram. saksikasddharma O karttA yastyaktvA trnavada 23 O muktysya gacched nirvAta. O gacchet gaMtho 'graMtho saMjama sAhaNa 0 jaM to pierce with arrow one of the eyes of the symbol of the fish (or the doll) afaza visam O bhitanam loka0 TYAGAH ke / rajahanso bahubhireva stoka lokayAtrayA / O saksikasaddharma parabrahma C caksusah purahsthitan. jnaninah nirapeksasya made up of ajnanahi. dharmarama. * kartA yastyaktvA trnavad * muktasya gacchennirvAta gacchengaMtho'graMtho saMjama sAhaNa jaM O 0

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149 149 151 151 151 151 27 151 29 155 1559 155 21 156 157 158 158 22 158 22 158 23 10 kevalArkAruNAdayaH kevalArvAruNodayaH o sastranam sastranam Kesam Kesam ogahini gahini deg vAGgamayI deg vAGmayI brahma brahma drstir drstir visisva visisva o gocarh o gocarah jJAnayAgatrayaM jJAnayogatrayaM pasamutti pasamu tti o bhirhanih * bhiharih arupiguna. arupigura rUvimaranavi rUbimarUvi paramu rUtti paramu tti deg vacA'saMgaiH deg vaco'saGgaH dhyan. dhyana. yagena yagena deg manaH zudhdayA deg manaHzudhdayA zyenayAgaM zyenayAgaM kiM vedokatatvan manaho vedokatatvanmanaho vihitam vihitam vivek. viveka. o sraddhanghussnon osraddhanaghusrnonsudhamatmanmarcaya suddhamatmanamarcaya deg tyAgailikhAgre tyAgailikhAgre saMkalpa . deg saGkalpa . kakatundam kakatundam deg mangala . deg mangala . 8 11 12 162 162 163 163 163 163 164 168 kim 12 13 14 10 12 15 168 168 169 169 169 16 17 21 170 25

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171 9 173 174 174 175 175 176 176 177 15 13 satyaghaNTA Dhyanam trayam duhkham arihaMte ksina o tirthakrt. itthaM prasannasyA 0 ruddha . deg vrtter tadAbhyantara . jnana o prAtizrotasikI pratisrotasiki tattva. 178 178 180 5 180 satyaghaMTA Jnanasara trayam dulkham arihate ksina o tirthakrt. itthaM pra masyA 0 ruddha. deg vrttar tadAbhyaMtara . jnana, prAtizro sikI pratisrotasiki taiva o * pravRtA. vyarthamiticchatam kapAyAnAM mulottargunasrenisamavRttiH sukhAsvAdI samavrttih sukhasvadi syAdati o avisesitam (SoDazakaH zlokaH - 16, 13) deg suyanihassa deg yajnanam o mudhapam o vislesam // 275 / / 180 22 180 181 17 181 24 182 16 183 5 184 24 1873 deg pravRttA 0 12 vyarthamiticchatam kaSAyANAM mulottaragunasreni- : samavRttisukhAsvAdI samavrttisukhasvadi: 186 187 187 187 16 18 syAditi deg avisesitam (SoDazakaH - 16; zloka 187 30 1883 1885 190 191 deg suyanihasassa o yajnanam deg murdhanam o vislesam // 257 //

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191 192 13 192 192 1941 194 18 194 24 195 19 196 196 196 197 198 200 200 200 201 201 9 deg trupto o trpto deg sanjna. deg samjna. / / 4 / / / / 4 / / / / 260 / / o pratipattiman o pratipattimas upasaMhAraH upasaMhAraH sAmAiyamAia sAmAiyamAiaM nirvikAraM nirvikAraM sArasvatomibhiH sArasvatomibhiH o garisthata o garisthata yayordhameva o yayordhvameva deg krtah deg krtah oghatopamam oghatopamam osunyam sunyam deg matainityo'stu 0 matairnityo'stu labdhavan labdhavan-- o camatkarinam camatkarinam vikaro vikara hRdrohe samayAcite hRdgahe samayocitaH sphIte ca gItadhvanau sphItazca gItadhvaniH deg bhAgyabhaGgayA . deg bhAgyabhaGgayA0 citrazcaritrazriyaH citraM caritrazriyaH samayocite samayocitah sphite ca gitadhvanau sphitasca gitadhvanih citras citram vataH sarvataH puraH purah pravisati pravisati rio Sri . jitavijaya . Jitavijaya 13 11 28 28 30 201 201 29 201 2023 202 202 202 + 00 N 1 CN pure pure 202 203 203 203 203 21 24

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27 25 VERSE-INDEX zloka-sUcI (Sloka-suc1) 207 2 Sloka-Suci Sloka-suci 207 sAdhanAM sAdhUnAM 207 agnana'hi. agnanahi. 207 21 gatam gatam 208 21 nava hpaso navah paso 208 26 AtmAna viSayaH AtmAnaM viSayaH 208 pasair pasair 208 29 vrttir vrttir 209 23/24 (after 23rd line) u (U) 208 27 udirayisyasi udirayisyasi 210 10 jIva jIvaM 210 kesam kesam 211 kriyaunyam krivasunyam 211 kleaksayo klesaksayo 211 sri Sri 212 CA) (CA) 212 gaccheta gacchena0 212 gacchet gacchen213 o inno'pi o hino'pi 213 13 jnanameva jnanameva 213 24 yacchama yacchama 2143 bhavAmbhoghera bhavAmbhe dher 214 deg ladhavo 0 laghavo 215 dubuddhi 216 26 deg padamappe 0padamapyeka 217 19 brahma brahma 218 6 trsna degtsna 218 8 purahsnitan. purahsthitan. 15 7 22 23 7 durbuddhi .

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11 12 218 218 218 218 218 13 15 17 218 19 20 7 15 18 __19 21 26 30 31 218 219 219 219 219 219 219 219 219 220 220 221 222 222 223 223 223 223 275 257 275 257 kRpaNAsU kRpaNAs pakSa / pakSa0 prakAzi taM prakAzita deg vye yUha deg vyUha * deg viham vyuham saMsArAn saMsArAn0 brahma brahma 0ghumRNAnU ghumRNon0 o sraddhanghusrnan * sraddhanaghus rnonkimb huri kimbhuribhinnodezena bhinnodazena bahiSTira baddiSTira bhramvati bhramavati sarvaSvU sarvepv 124 bAhyAm bAhyam drstih krpavsstir drsuh kipavrstir deg puNyaM . puNyaM deg sampata deg sampatakatavyaM kartavyaM loka loke vadansc vadapsca o harpaksaih o haryaksaih srstir srsuir jalApUNair jalApUrNara o sastranam * sastranam 187 147 187 128 . 12 26 15 224 224 224 224 225 225 4

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10 225 225 225 225 225 226 226 24 29 suci. suddhanubhava. zreyodamasya mulani sraye suddhoyadanusthanam deg praghRtAnAm * suci, suddhanubhava zreyodramasya mulani sraye suddhoyadanusthanam deg pravRttAnAm 201 pradipasced 01 226 227 227 227 16 14 17 18 oprad ipasced 63 93 last cover page, line-34 GURUTATTVA VINISHYAH GURUTATTVAVINISCHYAH

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1 pUrNatA (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.

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||jnyaansaar|| JNANASARA [1] pUrNatA PURNATA aindrazrImukhamagnena lIlAlagnamivAkhilam / saccidAnandapUrNena pUrNa jagadavekSyate // 1 // aindrasrisukhamagnena lilalagna mivakhilami saccidanandapurnena purnam 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 : aindra means belonging to or concerning Indra. (1). pUrNatA yA paroSAdheH sA yAcitakamaNDanam / yA tu svAbhAvikI saiva jAtyaratnavibhAnibhA // 2 // purnata ya paropadheh sa yacitakamandanam 1 ya tu svabhaviki saiva jatyaratnavibhanibha 11211

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Jnanasara 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). avAstavI vikalpaiH syAt pUrNatAbdherivomibhiH / pUrNAnandastu bhagavAn stimitodadhisannibhaH // 3 // avastavi vikalpail syat purnatabdherivormibhil purNGanandastu bhagavan 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 : fraina means still. (3). jAgarti jJAnadRSTizcet tRSNAkRSNAhijAGgulI / pUrNAnandasya tat kiM syAd dainyavRzcikavedanA // 4 // jagarti jnanadrstiscet trsna-krsnahijarguli i purnanandasya tat kim syad dainyavrscikavedana 11411

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Purnata 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). pUryante yena kRpaNAstadupekSeva pUrNatA / pUrNAnandasudhAsnigdhA dRSTireSA manISiNAm // 5 // puryante yena krpanas tadupeksaiva purnata 1 purnanandasudhasnigdha drstiresa manisinam 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). apUrNaH pUrNatAmeti pUryamANastu hoyate / pUrNAnandasvabhAvo'yaM jagadadbhutadAyakaH // 6 // apurnah purnatameti puiyamanastu hiyate | parnanandasvabhayo'yam jagadadbhutadayakah 11611

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Jnanasara 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). parasvatvakRtonmAthA bhUnAthA nyUnatekSiNaH / svasvatvasukhapUrNasya nyUnatA na harerapi / / 7 / / parasvatvakstonmatha bhunatha nyunateksinah 1 svasvatvasukhapurnasya nyunata 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). kRSNe pakSe parikSINe zukle ca samudazcati / dyotante sakalAdhyakSAH pUrNAnandavidhoH kalAH // 8 // krsne pakse pariksine sukle ca samudancati i dyotante sakaladhyaksah purnanandavidhoh kalah 11811

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Purnata 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)

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Jnanasara 2 magnatA (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.

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Magnata [2] magnatA MAGNATA pratyAhRtyendriyavyUhaM samAdhAya mano nijam / dadhancinmAtravizrAntimagna ityabhidhIyate // 1 // // 9 // pratyahrtyendriyavyuham samadhaya mano nijami dadhancinmairavisrantir magna ityabhidhiyate 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 37575EUR Bliss). (1) [9]. yasya jJAnasudhAsindhau parabrahmaNi magnatA / viSayAntarasaJcArastasya hAlAhalopamaH // 2 / // 10 // yasya jnanasudhasindhou parabrahmani magnata 1 visayantarasancaras tasyahalahalopamah 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].

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Jnanasara svabhAvamukhamagnasya jagattatvAvalokinaH / katatvaM nAnyabhAvAnAM sAkSitvamavaziSyate // 3 // // 11 // svabhavasuknamagnasya jagattatvavalokinah ! kartrtvam nanyabhavanam saksitvamavasisyate 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]. parabrahmaNi magnasya zlathA paudgalikI kathA / kyAmo cAmokonmAdAH sphArA dArAdarAH kva ca // 4 // // 12 // parabrahmani magnasya slatha paudgaliki katha 1 kvami camikaronmadah sphara daradarah 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].

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Magnata tejolezyAvivRddhiryA sAdhoH paryAyavRddhitaH / bhASitA bhagavatyAdau setthaMbhUtasya yujyate // 5 // // 13 // tejolesya vivrddhirya sadhoh paryayavrddhitah | bhasita bhagavatyadau setthambhutasya 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 Sutra 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 vivAhapaNNattI (5) [13]. jJAnamagnasya yaccharma tadvaktu naiva zakyate / nopameyaM priyAzleSairnApi taccandanadravaiH // 6 // // 14 // jnanamagnasya yaccharma tadvaktum naiva sakyate 1 nopameyam priyaslesair napi taccandanadravaih 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].

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127 aadeagqi aea fagPPsfq #8: 1 kiM stumo jJAnapIyUSe tatra sarvAGgamagnatAm ||7|| ||15|| samasaityapuso yasya vipruso'pi mahakathah kim stumo jnanpiyuse tatra sarvangamagnatam 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]. Jnanasara Notes: q means 'of him who possesses' and fag means 'drop'. (7) [15] yasya dRSTi: kRpAvRSTirgiraH zamasudhAkiraH / tasmai namaH zubhajJAna-dhyAnamagnAya yogine ||8|| ||16|| yasya drstih krpavrstir girah samasudhakirah | tasmai namah subhajnana dhyanamagnaya 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

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Sthirata 3 sthiratA ( 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

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Jnanasara [3] sthiratA STHIRATA vatsa ! kiM cazcalasvAnto bhrAntvA bhrAntvA viSIdasi / nidhiM svasannidhAveva sthiratA darzayiSyati // 1 // // 17 // vatsa ! kim cancalasvanto bhrantva bhrantva visidasi | nidhim svasannidhaveva sthirata darsayisyati 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]. jJAnadugdhaM vinazyeta lobhavikSomakarcakaiH / amladravyAdivAsthairyAditi matvA sthiro bhava // 2 // // 18 // jnanadugdham vinasyeta lobhaviksobhakurcakaih 1 amladravyadivasthairyad iti matva 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].

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Sthirata asthire hRdaye citrA vAnetrAkAra gopanA / puMzcalyA va kalyANakAriNI na prakIrtitA // 3 // // 19 // asthire hrdaye citra varnetrakaragopana | pumscalya iva kalyana karini na prakirtita |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. gogna means concealment and puMzcalI means a characterless woman. [3] (19). antargata mahAzalyamasthairyaM yadi noddhRtam / kriyauSadhasya ko doSagtadA guNamayacchataH | 4|| ||20|| antargatam mahasalyam asthairyam yadi noddhrtam | 15 kriyausadhasya ko dosas tada gunamayacchatah 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. d stands for benefit and : not giving. (4) [20].

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16 Jnanasara sthiratA vAGmanaHkAyairyeSAmaGgAGgitAM gatA / yoginaH samazIlAste grAme'raNye divA nizi // 5 // // 21 // sthirata varimanah kayair yesamangargitam gata 1 yoginah samasilaste grame'ranye diva 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). sthairyaratnapradIpazced dIpraH saMkalpadopajaiH / tadvikalpairalaM dhUmairalaM dhUmaistathA''sravaiH / 6 // // 22 // sthairyaratnapradipasced diprah sankalpadipajaih | tadvikalpairalam dhumairalam dhumaistatha"sravaih 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).

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Sthirata udIrayiSyasi svAntAdasthairyaM pavanaM yadi / samA ghaTAM vighayiSyasi ||7|| ||23|| udirayisyasi svantad 2 asthairyam pavanam yadi | samadherd har mameghasya ghatam vighatayisyasi ||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) cAritraM sthiratArUpamataH siddheSvapISyate / yatantAM yatayo'vazyamasyA eva prasiddhaye ||8|| ||24|| caritram sthiratarupam atah siddhesvapisyate 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) Wan

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Jnanasara. mohatyAgaH (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

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Mohatyagah [4] mohatyAgaH MOHATYAGAH ahaM mameti mantro'yaM mohasya jagadAnthyakRt / ayameva hi nampUrvaH pratimantro'pi mohajit // 1 // // 25 // aham mameti mantro'yam mohasya jagadandhyakit 1 ayameva hi naoparvah 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 (771EUR) which is just the opposite of it as it conquers delusion. (1) [25] Notes : 7572' means a prefix denoting negation. (1) [25] zuddhAtmadravyamevAhaM zuddhajJAnaM guNo mama / nAnyo'haM na mamAnye cetyado mohAstramulvaNam // 2 // // 26 // suddhatmadravyamevaham suddhajnanam guno mama1 nanyo'ham na mamanye cetyado mohastramulbanam 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 + zla + 377: and means this ': (2) [26]

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Joanasara yo na mudati lagneSu bhAveSvaudayikAdiSu / AkAzamiva paGkena nAsau pApena lipyate // 3 // // 27 // yo na muhyati lagnesu bhavesvaudayikadinu akasamiva pankena nasau papena 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, Ksayika (the mood existing when the Karman is being annihilated completely ), Ksayopaasmika (the mood existing when Karman is being partly annihilated and is being partly quelled ), Aupasamika (the mood existing when the Karman is quelled ), Audayika ( the mood existing when the Karman comes into existence) and Parinamika (the mood existing when the Karman begins operating). (3) [27] pazyanneva paradravyanATakaM pratipATakam / bhavacakrapurastho'pi nAmUDhaH parikhidyati // 4 // // 28 // pasyanneva paradravya natakam pratipatakami bhavacakrapurastho'pi namudhah 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 : aiaarz# means every street or lane. (4) [28]

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Mohatyagah vikalpacapakairAtmA pItamohAsavo hyayam / bhavoccatAlamuttAlaprapaThacamadhitiSThati // 5 // 29 // vikalpacasakairatma pitamohasavo hyayam | bhavoccatalamuttala prapancamadhitisthati |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] nirmalaM sphaTikasyeva sahajaM rUpamAtmanaH / adhyastopAdhisaMbaMdho jaDastatra vimuhyati // 6 // // 30 // nirmalam sphatikasyeva sahajam rupamatmanah adhyastopadhisambandho jadastatra 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)

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Jnanasara anAropamukha mohatyAgAdanubhavannapi / AropapriyalokeSu vaktumAzcaryavAn bhavet // 7 // // 31 // anaropasukbam mona tyagadanubhavannapi 1 aropapriyalokesu vaktumascaryavan 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] yazcidarpaNavinyastasamastAcAraca rudhIH / kva nAma sa paradravye'nupayogini muhyati // 8 // // 32 // yasciddarpanavinyasta samastacaracarudhihi kva nama 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

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2. Jnanam 5 jJAnam ( 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

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Jnanasara [5] jJAnam JNANAM majjatyajJaH kilAjJAne viSTAyAmiva zUkaraH / jJAnI nimajjati jJAne marAla iva mAnase // 1 // // 33 // majjatyajnah kilajnane vistayamiva sukarah, jnani nimajjati jnane marala iva manase 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 Manasa lake. (1) [33] nirvANapadamapyekaM bhAvyate yanmuhumuhuH / tadeva jJAnamutkRSTaM nirbandho nAsti bhUyasA // 2 // // 34 // nirvanapadamapyekam bhavyate yanmuhurmuhuh | tadeva jnanamutkrstam nirbandbo nasti bhuyasa 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)

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Jnanam 25 svabhAvalAbhasaMskArakAraNaM jJAnamiSyate / dhyAndhyamAtramatastvanyat tathA coktaM mahAtmanA // 3 // // 35 // svabhavalabhasanskara karanam jnanamisyate 1 dhyandhyamatramatastvanat tatha coktam mahatmana 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. vijayaji, ( V. S. 2033 edition). (3) [35] vAdAMzca prativAdAMzca vadanto'nizcitAMstathA / tatvAntaM naiva gacchanti tilapIlakavad gatau // 4 // 36 // vadansca prativadansca vadanto'niscitanstatha 1 tattvantam 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 sesamu m-grinding mill. (4) [36] Notes : foto Te is an adjectival phrase meaning *an ox employed for grinding or crushing sesamum ". (4) [36]

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26 Jnanasara svadravyaguNaparyAya caryA varyA parA'nyathA / fa qaradidit feestartufaga: 1,411 113011 svadravyagunaparyaya carya varya para'nyatha 1 iti dattatmasantustir mustijnanasthitirmune! 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] asti ced granthibhijjJAnaM kiM citraistantrayantraNaiH / pradIpAH kopayujyante tamodhnI dRSTi reva cet // 6 // // 38 // asti ced granthibhijjnanam kiin citraistantrayantranaih 1 pradipah kvopayujyante tamoghni drstireva 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]

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Jnanam 27 mithyAtvazailapakSacchid jJAnadambholizobhitaH / nirbhayaH zakravad yogI nandatyAnandanandane // 7 // // 39 // mithyatvasailapaksacchid jnanadambholisobhitah | nirbhayal sakravad yogi nandatyanandanandane 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 pakSacchid will be the adjectival phrase qualifying jJAnadagbholi. pIyUSamasamudrotyaM rasAyanamanauSadham / ananyApekSamaizvaryaM jJAnamAhurmanISiNaH // 8 // // 40 // piyusamasamudrottham rasayanamanausadham 1 ananyapeksamaisvaryam jnanamahurmanisinah 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]

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D Joanasara 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.

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Sama! 29 [6] SAMAN vikalpaviSayottIrNaH svabhAvAlambanaH sadA / jJAnasya paripAko yaH sa zamaH parikIrtitaH // 1 // // 41 // vikalpavisayottirnah svabhavalambanah sada | jnanasya paripako yah sa samah parikirtitah ||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] anicchan karmavaiSamyaM brahmAMzena samaM jagat / AtmAbhedena yaH pazyedasau mokSaMgamI zamI // 2 // // 42 // anicchan karmavaisamyam brahmamsena samam jagat 1 atmabhedena yah pasyed asau moksamgami sami 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 Gita : "vidyAvivekasaMpanne, brAhmaNe gavi hastini / grada saya a, qfosar: Hafra: 11" 34.", t. RC (2) [42]

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30 Jnapasara ArurukSurmuniryogaM zrayed vAhyakriyAmapi / yogArUDhaH zamAdeva zudhyatyantargatakriyaH / 3 // // 43 // aruruksurmuniryogam srayed bahyakriyamapi i yogarudhah samadeva 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]. dhyAnavRSTedayAnadyAH zamapUre pra pati / vikAratIravRkSANAM mUlAdunmUlanaM bhavet // 4 // // 44 // dhyana vrsterdayanadyah samapure prasarpatii vikaratiravrksanam muladunmulanam 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 : dhyAna, dayA and zama respectively stand for rain, river and food. The idea of this stanza is supported by Acarya Malayagiri in his commentary *on Avazyaka-sUtra : "suvidiyajagassabhAko nissaMgo nibhao nirAso a| veraggabhAviyamago jhANami sunizcalo hoi // " (4) [44]

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Samah 31 jJAnadhyAnatapaHzIlasamyakttama hito'pyaho / taM nApnoti guNaM sAdhuryamApnoti zamAnvitaH // 5 // // 45 // jnanadhyanatapahsila samyaktvasahito'pyaho 1 tam napnoti gunam sadhur yamapnoti samanvitah 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 umAsvAti says in his prazamarati the same thing : "Aitzizafat fatigagiquats 9TIFA: 1 taM na labhate guNaM yaM prazamaguNamupAzrito labhate // 243 / / " This is also furthermore corroborated by this :"@421H 241941, 84214 zuig, EUR424 44 Hire cet 2, Cam Guatu Gradu opis, for oral 1297 tot 2" (5) [45] svayaMbhUramaNasparddhivAdhiSNumamatArasaH / muniryenopamIyeta ko'pi nAyau carAcare / 6 // // 46 // svayambhuramanasparddhi vardhisnusamatarasah muniryenopamiyeta ko'pi nasau caracare 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 Svayambhu ocean and whose sentiment of Tranquility is on an increase. (6) [46] Notes : Svayambhu 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 : "nirjitamadamadanAnAM vAkkAyamanovikArarahitAnAm / fafaqa tiahla Alt: ufaibataih 11 RBC ll" (6) [46

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32 Jnanasara zamasaktasudhAsiktaM yeSAM naktaMdinaM manaH / kadApi te na dahyante rAgoragaviSomibhiH // 7 // // 47 // samasuktasudhasiktam yesam naktamdinam manah Kadapi te na dahyante ragoragavisormibhih 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] garjajjJAnagajonuraGgadhyAnaturaGgamAH / jayantu munirAjasya zamasAmrAjyasaMpadaH // 48 // garjajjnanagajottunga rargadhyanaturangamah 1 jayantu munirajasya samasamrajyasampadah 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] . . .. .

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Indriyajayah indriyajayaH ( 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 ASTAKA.

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84 Jnanasara [7] indriyajayaH INDRIYAJAYAH bibheSi yadi saMsArAnmokSaprAptiM ca kAGkSasi / tadendriyajayaM kartuM sphoraya sphArapauruSam // 1 // // 49 // bibhesi yadi sansaran moksaprapatim ca karksasi | tadendriyajayan kartum sphoraya spnarapaurusam 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 ] vRddhAstRSNAjalApUrNerAlavAlaiH kilendriyaiH / mR matucchAM yacchanti vikAraviSapAdapAH // 2 // // 50 // vrddhastasnajalapurnair alavalaih kilendriyaih murochamatuccham yacchanti vikaravisapadapah 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]

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Indriyajayah 35 saritsahasraduSpUrasamudrodarasodaraH / tRptimAnnendriyagrAmo bhava tRpto'ntarAtmanA // 3 // // 51 // saritsahasraduspura samudrodarasodarah trptimannendriyagramo bhava tipto'ntaratmana 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 ) AtmAnaM viSayaiH pAzairbhavavAsaparAGmukham / indriyANi nibadhnanti moharAjasya kiGkarAH // 4 // // 52 // atmanam visayaih pasair bhavavasaparangamukham indriyani nibadhnanti moharajasya kinkarah 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 )

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36 Joanasara girimRtsnAM dhanaM pazyan dhAvatIndriyamohitaH / anAdinidhanaM jJAnadhanaM pAve na pazyati // 5 // // 53 // girimotsnam dhanam pasyan dhavatiodriyamohitah 1 anadinidhanam jnan dhanam parsve na pasyati 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 Fa ? (5) ( 53 ] puraHpuraHsphurattaSNA mRgatRSNAnukAriSu / / indriyArtheSu dhAvanti tyaktyA jJAnAmRtaM jaDAH // 6 // // 54 // purahpurahsphurattrsna mrgatrsnanukarisu | indriyarthesu dhavanti tyaktva jnanamotam jadah 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 prazamarati of umAsvAti which is "Tai faqatg fahara 7 a 19417 TA I" (6) (54).

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Indriyajayah pataGgabhRGgamInebhasAraGgA yAnti durdazAm / ekaikendriyadoSAcced duSTaistaiH kiM na pazcabhiH // 7 // // 55 // patangabhongaminebha saranga yanti durdasam ekaikendriyadosacched dustaistaih kim na pancabhih 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 : pataGga, bhRGga, mIna, Ibha and sAraGga in this stanza should be taken in the order of gas, hita, 45, $4 and an and each of the five is connected with rupa, rasa, gandha, FeaT and To respectively meaning beauty, taste, smell, touch and sound. (7) [55] vivekadvIpaharyakSaH samAdhidhanataskaraiH / indriyairyo na jito'sau dhIrANAM dhari gaNyate // 8 // // 56 // vivekadvipaharyaksaih samadhidhanataskaraih indriyairyo na jito'sau dhiranam dburi 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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38 8 tyAgaH (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 Jnanasara *0*7 COCA

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. 39 Tyagah [8] tyAgaH TYAGAH saMyatAtmA zraye zuddhopayogaM pitaraM nijam / dhatimambAM ca pitarau tanmAM visRjataM dhruvam // 1 // // 57 // samyatatma sraye suddho payogam pitaram nijam, dhrtimambam ca pitarau tanmarn visrjatan 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] yuSmAkaM saMgamo'nAdibandhavo'niyatAtmanAm / dhruvaikarUpAn zIlAdivandhUnityadhunA zraye // 2 // // 58 // yusmakam sarigamo'nadir bandhavo'niyatatmanam dhruvaikarupan siladi bandhunityadhuna sraye 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 : zIlAdi means character etc. namely, zIla, satya, 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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40 Jnanasara kAntA me samataivaikA jJAtayo me samakriyAH / bAhyavargamiti tyaktvA dharmasaMnyAsavAn bhavet // 3 // // 59 // kanta me samataivaika jnatayo me samakriyah | bahyavargamiti tyaktva dharmasnnyasavan 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 Bhava). Audayika Bhava 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] dharmAstyAjyAH susaGgotyAH kSAyopazamikA api / prApya candanagandhAbhaM dharmasaMnyAsamuttamam // 4 // // 6 // dharmastyajyah susangothah ksayopasamika api i prapya candanagandhabhain dharmasarnnyasamuttamam 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 Tyagah gurutvaM svasya nodeti zikSAsAtmyena yAvatA / AtmatatvaprakAzena tAvatsevyo gurUttamaH // 5 // // 61 // gurutvam svasya nodeti siksasatmyena yavata 1 atmatattvaprakasena tavat sevyo guruttamah 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] jJAnAcArAdayo'pISTAH zuddhasvasvapadAvadhi / nirvikalpe punastyAge na vikalpo na vA kriyA // 6 // // 62 // jnanacaradayo'pistah suddhasvasva padavadhi nirvikalpe punastyage na vikalpo na va kriya 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 Jnanasara. yogasaMnyAsatastyAgI yogAnapyakhilAMstyajet / ityevaM niguNaM brahma paroktamupapadyate // 7 // // 63 / / yogasamnyasatastyagi yoganapyakhilanstyajeti ityevam nirgunam 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., mAnasika, vAcika and kAyika. 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] vastutastu guNaiH pUrNamanantairbhAsate svataH / rUpaM tyaktAtmanaH sAdhonirabhrasya vidhoriva // 8 // // 64 // vastutastu gunaih purnam anantairbhasa!e svatah , rupam tyaktatmanah sadhor 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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Kriya 43. 9 kriyA ( 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] kriyA KRIYA jJAnI kriyAparaH zAnto bhAvitAtmA jitendriyaH / svayaM tIrNo bhavAmbhodheH parAMstArayituM kSamaH ||1|| ||65 || jnani kriyaparah santo bhavitatma jitendriyah | svayam tirno bhavambhodheh paranstarayitum ksamah 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] kriyAvirahitaM hanta ! jJAnamAtramanarthakam / Notes is gatiM vinA pathajJo'pi nApnoti puramIpsitam ||2|| || 66 || kriyavirahitam hanta! jnanamatramanarthakam | Jnanasara gatim vina pathajno'pi napnoti puramipsitam 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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Kriya 45 strAnukUlAM kriyAM kAle jJAnapUrNo'pyapekSate / pradIpaH svaprakAzo'pi tailapUrtyAdikaM yathA // 3 // // 67 // svanukulam kriyam kale jnanapurno'pyapeksate i pradipah svaprakaso'pi tailapurtyadikam yatha 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 kriyA. cf. tatrASTame guNasthAne, J4CITATICE 17TIF AYNE Fa:ll (ITF417 FARIE)(3)[67] vAhyabhAvaM puraskRtya ye kriyAM vyavahArataH / vadane kAlakSepaM vinA te tRptikAMkSiNaH // 4 // // 68 // bahyabhavam puraskrtya ye kriyam vyavaharatah 1 vadane kavalaksepam vina te trplikarksinah 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 guNavadbahumAnAdernityasmRtyA ca satkriyA / jAtaM na pAtayedbhAvamajAtaM janayedapi ||5|| // 69 // gunavadbahumanader nityasmrtya ca satkriya | jatam na patayedhavam ajatam 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] Jnanasara 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] aratcafet era ar fhur faqa au | patitasyApi tadbhAvapravRddhirjAyate punaH ||6|| ||70 // ksayopasamike bhave ya kriya krivate taya | patitasyapi tadbhava pravrddhirjayate 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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Kriya guzzzo aa: guia farmecare at 1 ekaM tu saMyamasthAnaM jinAnAmavatiSThate ||7|| // 71 // gunavrddhyai tatah kuryat kriyamaskhalanaya va | ekam tu samyamasthanam jinanamavatisthate ||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 faga means stays for ever. (7) [71] vaco'nuSThAnato'saGgakriyAsaGgatimaGgati / seyaM jJAnakriyA'bhedabhUmirAnandapicchalA ||8|| || 72 || vaco'nustbanato'sangakriyasang atimangati | seyam jnanakriya'bheda bhumiranandapicchala 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. asaGgakriyAsaGgati 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] Wan 47

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Jnanasara 10 tRptiH (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 ASTAKA, 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 tRptiH TRPTI pItvA jJAnAmRtaM bhuktvA kriyAsuralatAphalam / sAmyatAMbUlamAstrAdya tRpti yAta parAM muAna: / 1 // // 73 // pitva jnanamstam bhuktva. kriyasuralataphalami samyatambulamasvadya toptim yati param 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, Pafar 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] svaguNaireSa tRptizcedAkAlamavinazvarI / jJAnino viSayaiH kiM tairbhavettRptiritvarI // 2 // // 7 // svagunaireva trptisced akalamavinasvari | jnanino visayaih kim tair yairbhavettoptiritvari 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 (jJAna, darzana, cAritra, tapa and vIrya ) (2) [74] for Jnanasara yA zAntaikarasAsvAdAdbhave tRptiratIndriyA / sA na jihendriyadvArA pasAsvAdanAdapi || 3 || || 75 // ya santaikarasasvadad bhavet trptiratindriya | sa na jihvendriyadvara sadrsasvadanadapi ||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 ( tikta ), astringent ( kaSAya ), sweet (madhura), oily ( snigdha), and salty (a). Compare the sentiment of peace described in the stanza below : na yatra duHkhaM na sukhaM na cintA, na rAgadveSau na ca kAcidicchA / rasaH sa zAntaH kathito munIndraiH, sarveSu bhAveSu samapramANaH || (sAhityadarpaNa) (3) [75]

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Trpti dan asafear afta: enantenfect | tathyA tu bhrAntizUnyasya sA''tmavIryavipAkakRt ||4|| ||76 // sansare svapnavanmithya trptih syadabhimaniki | tathya tu bhrantisunyasya sa"tmaviryavipakakrt ||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] " pudgalaiH pudgalAstRpti yAntyAtmA punarAtmanA / paratRptisamAropa jJAninastanna yujyate ||5|| // 77 // pudgalaih pudgalastrptim yantyatma punaratmana | paratrptisamaropo 51 jnaninastanna 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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52 Jnanasara only through spiritual qualities that one's soul gets it and that is the genuine satiety and everything else is a misnomer. (5) [77] madhurAjyamahAzAkAgrAhye bAhye ca gorasAt / parabrahmaNi tRptiryA janAstAM jAnate'pi na // 5 // // 78 // madhurajyamahasaka grahye bahye ca gorasati parabrahmani taptirya janastam janate'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 svArthe. gorasa means Speech. (6) [78] viSayomiviSodgAraH syAdatRptasya pudgalaiH / jJAnatRptasya tu dhyAnasudhodgAraparamparA // 7 // 79 // visayormivisodgarah syadatrptasya pudgalaih | jnanatrptasya tu dhyan sudhodgaraparampara 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 adhyAtmasAra by this author : viSayaH kSIyate kAmo nendhanairiva pAvakaH / pratyuta prollasacchaktibhUya evopavardhate // The same thing is also reflected in this line also : " viSayeSu pravRttAnAM vairAgyaH khalu durlabham " (7) [79] sukhino viSayAtRptA nendropendra dyo'pyho| bhikSurekA sukhI loke jJAnatRpto nirajanaH // 8 // // 8 // sukhino visayatrita nendropendradayo'pyaho | bhiksurekah sukhi loke jnanatrpto niranjanah 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 Svami Umasvati which describe the eternally happy man : nirjitamadamadanAnAM vAkkAyamanovikArarahitAnAm / vinivRttapairAzAnAmi haiva mokSaH suvihitAnAm // 238 // svazarIre'pi na rajyati zatrAvapi na pradoSamupayAti / rogajarAmaraNabhayairavyathito yaH sa ca nityasukhI // 240 // (8) [80]

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54 Nirlepata. 11 nilepatA (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. nyeo

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Jnanasara 55 [11] nirlepatA NIRLEPATA saMsAre nivasan svArthasajjaH kajjalavezmani / lipyate nikhilA lokaH jJAnasiddho na lipyate // 1 // // 81 // sansare nivasan svarth sajjah kajjalavesmani i lipyate nikhilo lokah jnanasiddho 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] nAhaM pudgalabhAvAnAM kartA kArayitA'pi ca / nAnumantA'pi cetyAtmajJAnavAn lipyate katham / / 2 // 82 / naham pudgalabhavanam karta karayita'pi ca 1 nanumanta'pi cetyatma jnanavana 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 Nirlepata 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 Asrava. (2) (82] lipyate pudgalaskandho na lipye pudgalairaham / citravyomAjaneneva dhyAyanniti na lipyate // 3 // // 83 // lipyate pudgalaskandho na lipye pudgalairaham | citravyomanjaneneva' dhyayanniti 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) liptatAjJAnasaMpAtapratighAtAya kevalam / nilepajJAnamagnasya kriyA sarvopayujyate // 4 // // 84 // liptatajnanasampata pratighataya kevalam1 pirlepjnanamagnasya. kriya 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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Jnanasara 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 slokas of 'guNasthAnakramArohaH' :- yAvat pramAdasaMyuktaH, tAvat tasya na tiSThati / dharmadhyAnaM niraalmbmityuucurjinbhaaskraaH||26|| tasmAdAvazyakaiH kuryAt prAptadoSanikRntanam / 491falfa ac214894aJan 11 () (8) [84] tapaHzrutAdinA mattaH kriyAvAnapi lipyate / bhAvanAjJAnasaMpanI niSkriyo'pi na lipyate // 5 // // 85 // tapahsrutadina mattah kriyavanapi lipyate | bhavanajnanasampanno niskriyo'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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Nirlepata 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". umAsvAti has sounded a warning : " labdhvA sarva madaharaM tenaiva madaH kathaM kAryaH ?" (prazamarati ) ( 5 ) [ 85 ] 58 alipto nizvayenAtmA liptazca vyavahArataH / zuddhayatyaliptayA jJAnI kriyAvAn liptayA hyA ||6|| // 86 // alipto niscayenatma liptasca vyavaharatah | suddhyatyaliptaya jnani kriyavan liptaya drsa 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] jJAnakriyAsamAvezaH sahaivonmIlane dvayoH / bhUmikAbhedatastvatra bhavedekaikamukhyatA ||7|| // 87 // jnanakriyasamavesah sahaivonmilane dvayoh I bhumik abheatdast 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: unmIlana means 'opening'. samAveza means 'inclusion'. Heal means predominance. : means. "of both the view points" namely, noumenal and. phenomenal. (7) [ 87 ] sajJAnaM yadanuSThAnaM na liptaM doSapaGkataH / zuddhabuddhasvabhAvAya tasmai bhagavate namaH // 8 // // 88 // sajnanam yadanusthanam na liptam dosapankatah | suddhabuddhasvabhavaya 59+ tasmai bhagavate namah |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 Sloka clearly points to the fact that the author, mahAmahopAdhyAya yazovijayajI, is an advocate of jJAnakriyA-samuccayavAda. Compare : Rte jJAnAnna muktiH and kriyAM vinA jJAnaM bhAraH // results from the fusion of both these, kriyA. (8, [ 88 ] and 45

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

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Nihsprhata [12] niHspRhatA NIHSPKHATA svabhAvalAbhAt kimapi prAptavyaM nAvaziSyate / ityAtmaizvaryasaMpanno niHspRho jAyate muniH // 1 // // 89 // svabhavalabhat kimapi praptavyam navasisyate | ityatmaisvaryasampanno nihsprho jayate munih 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] saMyojitakaraiH ke ke prArthyante na spRhAvahaiH / amAtrajJAnapAtrasya niHspRhasya tRNaM jagat // 2 // // 10 // samyojitakaraih ke ke prarthyante na sprhavahaih 1 amatrajnanapatrasya nihsprhasya tnnam jagat 11211 119011

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62 Joanasara 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 : naiSkaryeNa na tasyArthoH na tasyArthasya krmbhiH| na samAdhAnajApyAbhyAM, yasya nirvAsanaM manaH || 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] chindanti jJAnadAtreNa spRhAviSalatAM budhAH / mukhazA ca mUchauM ca dainyaM yacchati yatphalam // 3 // // 91 // chindanti jnanadatrena sprhavisalatam budhah | mukhasosam ca murocham 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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Nihsprhata niSkAsanIyA viduSA spRhA cittagRhAd bahiH / anAtmaraticANDAlIsaGgamaGgIkaroti yA // 4 // // 92 // niskasaniya vidusa sprha cittagrhad bahih | anatmaraticandali 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 egerezai fastagra sazeznqzza | ma tathApyete majjanti bhavava ridhau // 5 // // 93 // sprhavanto vilokyante laghavastrnatulavat | mahascaryam tathapyete 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 virodhAbhAsa alaMkAra. (5) [93]

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Jnanasara gauravaM pauravandhatvAt prakRSTatvaM pratiSThayA / khyAti jAtiguNAt svasya prAduSkuryAna niHspRhaH // 6 // // 14 // gauravam pauravandyatvat prakrststvam pratisthaya i khyatim jatigunat svasya praduskuryanna nispphah 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] bhUzayyA bhaikSamazanaM jIrNa vAso gRhaM vanam / tathA'pi niHspRhasyAho cakriNo'pyadhikaM sukham // 7 // // 95 // bhusayya bhaiksamasanan jirnamvaso grham vanam || tatha'pi nihsprhasyaho cakrino'pyadhikam 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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Nihspphata 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]. paraspRhA mahAduHkhaM niHspRhatvaM mahAsukham / etaduktaM samAsena lakSaNaM mukhaduHkhayoH // 8 // // 96 / / parasprha mabaduhkham nihspihatvam mahasukham, etaduktam samasena laksanam sukhaduhkhayoh 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 bhaktaparijJAprakIrNaka where we find this line "fazazel aas gazhale. " (8) [96]

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66 Jnanasara 13 maunam (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] maunam MAUNAM manyate yo jagattattvaM sa muniH parikIrtitaH / samyaktvameva tanmaunaM maunaM samyaktvameva vA // 1 // // 97 // manyate yo jagattatt vam sa munih parikirtitah | samyaktva meva tanmaunam maunam samyaktvameva va ||1|| ||97|| Meaning : He is called a monk (muni), who perceives the essence or the reality of the world. His very monkhood is the right faith and vice versa. ( 1 ) [ 97] Notes : Compare : muNI moNaM samAyAe, dhuNe kammasarIraMgaM / paMta lahaM ca sevaMti, vIrA sammattadaMsaNo // ( uttarajvaNa ) ( 1 ) (97) AtmA''tmanyeva yacchuddhaM jAnAtyAtmAnamAtmanA / seyaM ratnatraye jJaptirucyAcArakatA muneH // 2 // // 98 // atma"tmanyeva yacchuddham janatyatmanamatmana | seyam ratnatraye jnapti 67 rucyacaraikata muneh ||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 Joanasara Notes : This knowing of the soul by the soul is possible only, if infatuation or delusion (Ap) is thrown off. See the following stanza : AtmAnamAtmanA vetti mohatyAgAdyadA''tmani / tadeva tasya cAritraM tajjJAnaM tacca darzanam // This is also supported by samayaprAbhUta : jo hi sueNabhigacchai appANamiNaM tu kevalaM suddhaM / taM suakevalimisiNo bhaNaMti logappadIvayarA // (2) [98] cAritramAtmacaraNAd jJAnaM vA darzanaM muneH / zuddhajJAnanaye sAdhyaM kriyAlAbhAt kriyAnaye // 3 // // 19 // caritramatmacaranad jnanam va darsanam muneh, suddhajnananaye sadhyam kriyalabhat kriyanaye 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, jJAnanaya and kriyAnaya. 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] yataH pravRttina maNau labhyate vA na tatphalam / atAtvikI maNijJaptimaNizraddhA ca sA yathA // 4 // // 10 //

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Maunam 69 yatah pravrttirna manau labhyate va na tatphalemi atattviki manijnaptir manisraddha ca sa yatha 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 ] tathA yato na zuddhAtmasvabhAvAcaraNaM bhavet / phalaM doSanivRttirvA na tajjJAnaM na darzanam // 5 // // 11 // tatha yato na suddhatma svabhavacaranam bhavet | phalain dosanivittirva na tajjnanam na darsanam 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] yathA zophasya puSTatvaM yathA vA vadhyamaNDanam / tathA jAnan bhavonmAdamAtmatRpto munirbhavet // 6 // // 102 //

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70 Jnanasara yatha sophasya pustatvam yatha va vadhyamandanam 1 tatha janan bhavonmadam atmatspto 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 ] sulabhaM vAganuccAraM maunamekendriyeSvapi / pudgaleSvapravRttistu yogAnAM maunamuttamam // 7 // // 103 // sulabham vaganuccaram maunamekendriyesvapi , pudgalesvapravsttistu yoganam 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 jyotirmayIva dIpasya kriyA sarva'pi cinmayI | yasyAnanyasvabhAvasya tasya maunamanuttaram ||8|| || 104 // jyotirmayiva dipasya kriya sarva'pi cinmayi | yasyananyasvabhavasya 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 Wan

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

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Vidya [14] farEIT VIDYA nityazucyAtmatAkhyAtiranityAzucyanAtmasu / avidyA tattvadhIrvidyA yogAcAryaiH prakIrttitA // 1 // // 105 // nityasucyatmatakhyatir anityasucyanatmasu | avidya tattvadhirvidya yogacaryaih prakirtita ||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] yaH pazyennityamAtmAnamanityaM parasaGgamam / chalaM labdhuM na zaknoti tasya mohamalimlucaH || 2 || // 106 // yah pasyetnityamatmanam 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 saknoti 73 tasya mohamalimlucah ||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 Jnanasara 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] taraGgataralAM lakSmImAyurvAyuvadasthiram / adabhradhIranudhyAyedabhravadbhaGgaraM vapuH // 3 // // 107 // tararigataratam laksmim ayurvayuvadasthirami adabhrad hiranudhyayed abhravad bhanguram vapuh 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] zucInyapyazucIkartuM samarthe'zucisambhave / dehe jalAdinA zaucabhramo mUDhasya dAruNaH // 4 // // 108 // sucinyapyasucikartus samarthe'sucisambhavel dehe jaladina sauca --bhramo muohasya darunah 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 Sloka occurring in bhavabhAvanA : suvakaM piuNo mAUe soNiyaM tadubhayaM pi saMsoM tappaDhamAe jIvo AhArai tattha uppanno / ( 4 ) [ 108 ] yaH snAtvA samatAkuNDe hitvA kazmalajaM malam / gad arfa anfora atsana qe: yfa: 11411 1180911 yah snatva samatakunde hitva kasmalajam malam i 75 punarna yati malinyam so'ntaratma parah sucih 1151 p109||| 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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76 Jnapasara Compare: zoH smaraviSaM zuSyet, krodha-tApaH kSayaM brajet / auSasyamalanAzaH syAt samatAmRtamanjanAt // and also Azritya samatAmekAM nirvRtA bharatAdayaH / na hi kaSTamanuSThAnamabhUtteSAM tu kiMcana // (adhyAtmasAra) (5) [109) Atmabodho navaH pAzo dehagehadhanAdiSu / / yaH kSipto'pyAtmanA teSu svasya bandhAya jAyate // 6 // // 110 // atmabodho navah paso dehagehadhanadisu yah ksipto'pyatmana tesu svasya bandhaya jayate 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] mithoyuktapadArthAnAmasaGgremacamakriyA / cinmAtrapariNAmena viduSaivAnubhUyate // 7 // // 111 // mithoyuktapadarthanam asankramacamatkriya i cinmatraparinamena vidusaivanubhuyate 117111111111 Meaning : The wonderful and subtle distinction existing between two dissimilar substances ( jaDa and cetana)

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Vidya 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 Divakara also : annonnANugayANaM imaM taM ca tti vibhayaNamasakkaM / SE gallforatoi Flaa falaq=127 11 ( Fasaap) (7) [111] avidyAti maradhvaMse dRzA vidyAJjanaspRzA / / pazyanti paramAtmAnamAtmanyeva hi yoginaH // 8 // 112 // avidyatimiradhvanse disa vidyanjanasptsa i pasyanti paramatmanam atmanyeva hi yoginah 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 la' and treat orale Fifa: 9#rxa TEGATERIA: HEFH.' (8) [112] 11

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Inanasara 15 vivekaH ( Discrimination ) * Central Idea * faa#: (Vivekah ) 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#: (Vivekah); also called #5174 (Bhedajnanam). y 456

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Vivekah 79 [15] vivekaH VIVEKAH karma jIvaM ca saMzliSTaM sarvadA kSIranIravat / vibhinnIkurute yo'sau munihaMso vivekavAn // 1 // // 113 // Karma jivam ca samslistham sarvada ksiraniravati vibhinnikurute yo's au munihamso vivekvan 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 Pradesa 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 : aTThavihaM pi ya kammaM savvaM pudgalamayaM jiNA viti // (samayasAra-45) (1) [113] dehAtmAdyaviveko'yaM sarvadA sulabho bhave / / bhavakoTayA'pi tadbhedavivekastvatidurlabhaH // 2 // // 114 // dehatmadyaviveko'yam sarvada sulabho bhaver bhavakotya'pi tadbheda vivekastvatidurlabhah 11211 1111411

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Jnanasara 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] yesfq zulfa fafquz tarfaffen qat I vikArairmizratA bhAti tathA''tmanyavivekataH // 3 // // 115 // suddhe'pi vyomni timirad rekhabhirmisrata yatha | vikarairmisrata bhati tatha"tmanyavivekatah ||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 'adhyAtmasAra' AtmajJAnaphalaM dhyAnamAtmajJAnaM ca muktidam / AtmajJAnAya tannityaM yatnaH kAryo mahAtmanA // ( 3 ) [ 115] :

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81 Vivekah yathA yodhaiH kRtaM yuddhaM svAminyevopacaryate / zuddhAtmanyavivekena karmaskandhorjitaM tathA // 4 // // 116 // yatha yodhaih krtam yuddham svaminyevopacaryate 1 suddhatmanyavivekena karmaskandhorjitam tatha 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] iSTakAdyapi hi svarNa pItonmatto yathekSate / AtmA'bhedabhramastadvad dehAdAvavivekinaH // 5 // // 117 // istakadyapi hi svarnam pitonmatto yatheksate 1 atma'bhedabhramastadvad dehadavavivekinah 11511 1111711 Meaning : A person of indiscrimination adopts a deluded conception that the soul is the body etc.,

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82 Jnanasara 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 : uSNasyAgneyathA yogAvRtamuSNamiti bhramaH / tathA mUrtIgasaMbaMdhAdAtmA mUrta iti 77: 11 ( 3PETICHETT) (5) [117] icchan na paramAn bhAvAn vivekAdreH patatyadhaH / paramaM bhAvamanvicchan nAviveke nimajjati // 6 // // 118 // icchan na paraman bhavan vivekadreh patatyadhah 1 paramam bhavamanvicchan naviveke 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 bhedajJAna. What is parama bhAva ? 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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Vivekah AtmanyevAtmanaH kuryAt yaH paTkArakasaGgatim / kvAvivekajvarasyAsya vaiSamyaM jaDamajjanAt // 7 // // 119 // atmanyevatmanah kuryat yah satkarakasangatim kvavivekajvarasyasya vaisamyam jadamajjanat 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, hH, *, saMpradAna, apAdAna and adhikaraNa. So long as these kArakas 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] saMyamAstraM vivekena zAnottejitaM muneH / dhRtidhArolbaNaM karmazatrucchedakSamaM bhavet ||8|| ||120 || samyamastram vivekena sanenottejitam muneh | dhrtidharolbanam karma 83 satrucchedaksamam 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 Jnanas ara 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]

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Madhyasthata 16 madhyasthatA (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, mokSaH (Moksah ) (Emancipation). Har (Samata )equlibrium of mind is nothing but parennial state of bliss. 47 Wan 0000 85

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86 Jnanasara [16] madhyasthatA MADHYASTHATA sthIyatAmanupAlambhaM madhyasthenAntarAtmanA / kutarkakarkarakSepaistyajyatAM bAlacApalam // 1 // // 121 // stbiyatamanupalambbam madhyasthenantaratmana 1 kutarkakarkaraksepais tyajyatam balacapalam 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 ] manovatso yuktigavIM madhyasthasyAnudhAvati / tAmAkarSati pucchena tucchAgrahamanaHkapiH // 2 // // 122 // manovatso yuktigavim madhyasthasyanudhavati i tamakarsati pucchena tucchagrahamanahkapih 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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Madhyasthata 87 Notes : tucchAgraha means useless insistence; obstinacy. Haribhadrasuri has very well described 33ret and pakSapAtarahita in the following Sloka : AgrahI bata ninISati yuktiM tatra yatra matirasya niviSTA / pakSapAtarahitasya tu yuktiryatra tatra matireti niveSam / / ( aSTaka ) (2) [122] nayeSu svArthasatyeSu mogheSu paracAlane / samazIlaM mano yasya sa madhyastho mahAmuniH // 3 // // 123 // nayesu svarthasatyesu moghesu parcalane i samasilam mano yasya sa madhyastho mahamunih 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. mogha means futile. Compare : niyaniyavayaNijjasaccA samvanayA paraviyAlaNe mohA / te puNa Na diTThasamao vibhayai sacce va alie vA / / (sanmati tarka- kAM. 1 gA. 28 ) (3) [123] svasvakarmakRtAvezAH svasvakarmabhujo nraaH| na rAgaM nApi ca dveSaM madhyasthasteSu gacchati // 4 // // 124 // svasvakarmakrtavesah svasvakarmabhujo narah 1 na ragam napica dvesam madhyasthastesu gacchati 11411 1112411

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88 Jnanasara - 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 : sprakt means insistence. (4) [124] manaH syAdvyApRtaM yAvat paradoSaguNagrahe / / kArya vyagraM varaM tAvanmadhyasthenAtmabhAvane // 5 // // 125 // manah syadvyaprtam yavat paradosagunagrahe . karyam vyagram varam tavan madhyasthenatmabhavane 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] vibhinnA api panthAnaH samudraM saritAmiva / madhyasthAnAM paraM brahma prApnuvantyekamakSayam // 6 // // 126 // vibhinna api panthanah samudram saritamiva | madhyasthanam param brahma prapnuvantyekamaksayam 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]

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Madhyasthata 89 Notes: All the roads are like the radii of one sun. And all roads lead to Rome. and the same (6) [126] svAgamaM rAgamAtreNa dveSamAtrAt parAgamam / na zrayAmastyajAmo vA kintu madhyasthayA dazA // 7 // // 127 // svagamam ragamatrena dvesamatrat paragamam | na srayamahtyajamo va kintu madhyasthaya drsa 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: pakSapAto na me vIre na dveSaH kapilAdiSu / yuktimadvacanaM yasya tasya kAryaH parigrahaH || 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] madhyasthayA dRzA sarveSvapunarbandhakAdiSu / cArisabjI vinIcAranyAyAdAzAsmahe hitam ||8|| // 128 // madhyasthaya drsa sarvesv aipunarbandhakadisu | carisanjivinicara nyayadasasmahe hitam 118|| ||128|||

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90 Jnanasara 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 : cArisaJjIvinIcAranyAya is explained as follows : There dwelt a Babmin's daughter along with her female friend in the city called Farfandt. In course of time, marriage separated them. Later, the Brahmin'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 Brahmin'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 Brahmin'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 Vidyadthara (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

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Madhyasthata 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]

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Joanasara 17 nirbhayatA (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.

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Nirbhayata 93 [17] nirbhayatA NIRBHAYATA yasya nAsta parApekSA svabhAvAdvaitagAminaH / tasya kiM na bhayabhrAntiklAntisantAnatAnavam // 1 // // 129 // yasya nasti parapeksa svabhavadvaitagaminah | tasya kim na bhayabhranti klantisantanatanavam 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 : santAnatAnavam means meagreness of the offsprings of fear (bhaya ), delusion (bhrAnti) and grief or tedium (klAnti ). tAnava is derived from tanu. santAna means offspring or children or results. (1) [129] bhavasaukhyena kiM bhUribhayajvalanabhasmanA / sadA bhayojjhitajJAnasukhameva viziSyate // 2 // // 130 // bhavasaukhyena kim bhuri bhayajvalanbhasmana | sada bhayojjhitajnana sukhameva visisyate 11211 1113011

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94 Jnanasara 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 ] na goNaM kyApi nAropyaM heyaM deyaM ca na kvacit / kva bhayena muneH stheyaM jJeyaM jJAnena pazyataH // 3 // // 13 // na gopyam kvapi naropyam heyam deyam ca na kvaciti kva bhayena muneh stheyam jneyam jnanena pasyatah 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] ekaM brahmAstramAdAya nighnan mohacamaM muniH / bibheti naiva saMgrAmazIrSastha iva nAgarAT // 4 // // 132 / /

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Nirbhayata 95 ekam brahmastramadaya nighnan mohacamum munih 1 bibheti naiva sorgrama sirsastha iva nagarat 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 last 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 ] mayUrI jJAnadRSTizcet pramarpati manovane / veSTanaM bhayasANAM na tadA''nandacandane // 5 // // 133 // mayuri jnanadrstiscet prasarpati manovane vestanam bhayasarpanam na tadanandacandane 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]

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96 Notes: snake (a). (5) [133] here in the sloka is compared with kRtamohAstra vaiphalyaM jJAnavarma bibharti yaH / kva bhIstasya kva vA bhaGgaH karmasaGgarakeliSu // 6 // // 134 // krtamohastravaiphalyam jnanavarma bibharti yah kva bhistasya kva va bhargah karmasangarakelisu |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] Jnanasara 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] tUlavallaghavo mUDhA bhramantya bhayAnilaiH / naikaM romApi taijJanagariSThAnAM tu kampate // 7 // // 135 // tulavallaghavo mudha bhramantyabhre bhayanilaih | naikam romapi tair jnanagaristhanam 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]

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Nirbhayata 97 Notes : 379 means swallow wort. J e means dignified due to their possessing the right type of ) knowledge. (7) (135] citte pariNataM yasya cAritramakutobhayam / akhaNDajJAnarAjyasya tasya sAdhoH kuto bhayam // 8 // // 136 // citte parinatam yasya caritramakutobhayam 1 akhandajnanarajyasya tasya sadhoh 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]

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98 Jnanasara 18 . anAtmazaMsA (Avoidance of Self-praise ) * Central Idea * This ASTAKA 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.

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99 Anatmasansa [18] anAtmazaMsA ANATMASANSA guNairyadi na pUrNo'si kRtamAtmaprazaMsayA / guNairevAsi pUrNazcet kRtamAtmaprazaMsayA // 1 // // 137 // gunairyadi na purno'si krtamatmaprasansaya 1 gunairevasi purnascet ___krtamatmaprasansaya |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 : AtmotkarSAcca badhyate karma nIcairgotram / pratibhavamanekabhavakoTidurmocam // (umAsvAti ) (1) [137] zreyodramasya mUlAni svotkarSAmbhaHpravAhataH / puNyAni prakaTIkurvan phalaM kiM samavApsyasi // 2 // // 138 // sreyodrumasya mulani svot karsambhahpravahatah i punyani praktikurvan pbalam kim samavapsyasi 11211 1113811

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100 Jnanasara 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] AlambitA hitAya syuH paraiH svaguNarazmayaH / aho svayaM gRhItAstu pAtayanti bhavodadhau // 3 // // 139 // alambita hitaya syuh paraih svagunarasmayah || aho svayam glhitastu patayanti 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] uccatvadRSTidoSonthasvotkarSajvarazAntikam / / pUrvapuruSasiMhebhyo bhRzaM nIcatvabhAvanam // 4 // // 140 //

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Anatmasansa uccatvadrstidosottha svotkarsajvarasantikam | purvapurusasim hebhyo bhrsam nicatvabhavanam ||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: dInatA, namratA 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] zarIra rUpalAvaNyagrAmArAmadhanAdibhiH / utkarSaH paraparyAyaizcidAnandaghanasya kaH ||5|| // 149 // sarirarupalavanya gramaramadhanadibhih | utkarsah paraparyayais 101 cidanandaghanasya kah ||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]

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102 Jnana sara zuddhAH pratyAtmasAmyena paryAyAH paribhAvitAH / BTTGTTtFalstift HEMAT: 11&1l 188811 suddhah pratyatmasamyena paryayah paribhavitah i asuddhascapaklstatvan notkarsaya mabamuneh 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] kSobhaM gacchan samudro'pi svotkarSapavaneritaH / guNoghAn bubudIkRtya vinAzayasi ki mudhA // 7 // // 143 // ksobham gacchan samudro'pi svotkarsapavaneritah 1 gunaughan budbudikrtya vinasayasi kim mudha 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".

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Anatmasansa 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] nirapekSAnavacchinnAnantacinmAtramUrtayaH / yogino galitotkarSApakarSAnalpakalpanAH // 8 // // 144 // nirapeksanavacchinnanantacinmatramurtayah | yogino galitotkarsa pakarsanalpakalpanah |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 Wan

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104 19 tattvadRSTiH (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 Jnanasara dy

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Tattvadrstih [ 19 ].. tattvadRSTiH TATTVADRSTIH rUpe rUpavatI dRSTi rUpaM vimuhyati / majjatyAtmani nIrUpe tattvadRSTistvarUpiNI // 1 // // 145 // rupe rupavati drstir drstva rupam vimuhyati | majjatyatmani nirupe tattvadrstistvarupini |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: yAdRzI dRSTistAdRzI sRSTi: 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] bhramavATI bahirdRSTibhramacchAyA tadIkSaNam / abhrAntastattvadRSTistu nAsyAM zete sukhAzayA // 2 // // 146 // bhramvati bahirdrstir bhramacchaya tadiksanam | abhrantastattvadrstistu 105 nasyam sete sukhasaya ||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] }

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Jnanasara 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 grAmArAmAdi mohAya yad dRSTaM bAhyayA dRzA / tattvadRSTayA tadevAntanataM vairAgyasaMpade ||3|| // 147 // gramaramadi mohaya yad drstam bahyaya drsa | tattvadrstya tadevantar nitam vairagyasampade 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 : kSaNavipariNAmadharmA martyAnAmRddhi samudayAH sarve / (3) [147] bAhyaddaSTe : sudhAsAraghaTitA bhAti sundarI / are aga ar faogafiziizut 1181 #2861 bahyadrsteh sudhasara ghatita bhati sundari | tattvadrstestu saksat sa vinmutrapitharcdari ||4|| ||148||

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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] lAvaNyalaharIpuNyaM vapuH pazyati bAhyadara / tatvadRSTiH zvakAkAnAM bhakSyaM kRmikulAkulam // 5 // // 149 // lavanyalaharipunyam vapuh pasyati bahyadrg 1 tattvadrstih svakakanam bhaksyam krmikulakulam 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) gajAzcairbhUpabhavanaM vismayAya bahirdazaH / tatrAzvebhavanAt ko'pi bhedastatvadRzastu na // 6 // // 150 // gajasvairbhupabhavanam vismayaya bahirdrsah tatrasvebhavanat ko'pi bhedastattvadrsastu na 11611 1115011

Page #154
108 Jnanasara 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 tfahia dla Af# ga qulaa 11 (6)[150] bhasmanA kezalocena vapurdhatamalena vA / mahAntaM vAhyaharavetti citsAmrAjyena tatvavit // 7 // // 151 // bhasmana kesalocena vapurdhitamalena va 1 mahantam bahyadrgvetti citsamrajyena 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 ] na vikArAya vizvasyopakArAyaiva nirmitAH / sphuratkAruNyapIyUSavRSTayastattvadRSTayaH // 8 // // 152 //

Page #155
Tattvadrstih na vikaraya visvasyo pakarayaiva nirmitah | sphuratkarunyapiyusa vrstayastattvadrsaytah 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. Wan

Page #156
110 Jnanasara 20 sarvasamRddhiH ( 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
Sarvasamrddhih [20] sarvasamRddhiH SARVASAMRDDHIH aidefizgaitg gieag auma: 1 antarevAvabhAsante sphuTAH sarvAH samRddhayaH // 1 // // 153 // bahyadrstipracaresu mudritesu mahatmanah | antarevavabhasante sphunah sarvah samrddhayah |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] samAdhirnandanaM dhairyaM dambholi : samatA zacI / jJAnaM mahAvimAnaM ca vAsavazrIriyaM muneH ||2|| // 154 // samadhirnandanam dhairyam dambholih samata saci jnanam mahavimanam ca 111 vasavasririyam muneh 1|21| 1|154||

Page #158
112 Jnanasara 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, saci (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] vistAritakriyAjJAnacarmacchatro nivArayan / mohamleccha mahAvRSTi cakravartI na kiM muniH // 3 // // 155 // vistaritakriyajnana carmacchatro nivarayani mohamleccbamahavrstim cakravrti na kim munih 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
Sarvasamaddhih 113 navabrahmasudhAkuNDaniSThAdhiSThAyako muniH / nAgalokezavad bhAti kSamAM rakSan prayatnataH // 156 // navabrahmasudhakunda nisthadhisthayako munih 1 nagalokesavad bhati ksamam raksan prayatnatah 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 Nagas ( 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 ) muniradhyAtmakailAze vivekavRSabhasthitaH / zobhate viratijJaptigaGgAgauroyutaH zivaH // 5 // // 157 // mupiradhyatmakailase vivekavrsabhasthitah | sobhate viratijnapti gargagauriyutah sivah 11511 1115711 Meaning : The monk riding a bull in the form of discrimination, in the Kailash called spiritualism,

Page #160
114 Jnanasara and accomparied by Ganges and Gauri in the form of abstinence and knowledge, shines like Siva. (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] jJAnadarzanacandrArka netrasya narakacchidaH / / sukhasAgaramagnasya kiM nyUnaM yogino hareH // 6 // // 158 // jnanadarsanacandraka netrasya narakacchidah 1 sukhasagaramagna sya kim nyunam 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 ] . yA sRSTibrahmaNo bAhyA bAhyApekSAvalambinI / ga: graden Sadjunaroz: aatsfer 11011 1184811

Page #161
Sarvasamrddhih ya srstirbrahmano bahya bahyapeksavalambini | muneh paranapeksa'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 Brahma. The former's opulance is spiritual and the latter's, material. (7) [159] ratnaistribhiH pavitrA yA srotobhirikha jAhnavI | siddhayogasya sA'pyarhatpadavI na davIyasI // 8 // // 160 // ratnaistribhih 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] Wan

Page #162
116 Jnanasara 21 karmavipAkacintanam (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
Karmavipaka-cintanam [ 21 ] karmavipAka - cintanam KARMAVIPAKA-CINTANAM duHkhaM prApya na dInaH syAt sukhaM prApya ca vismitaH / muniH karmavipAkasya jAnan paravazaM jagat // 1 // // 161 // dulkham prapya na dinah syat i sukham prapya ca vismitah | 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] yeSAM bhrUbhaGgamAtreNa bhajyante parvatA api / tairo karmamye bhUpairbhikSA'pi nApyate ||2|| // 162 // yesam bhrubhangamatrena bhajyante parvata api | tairaho karmavaisamye 117 bhupairbhiksa'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 Jnanasara 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] jAticAturyahIno'pi karmaNyabhyudayApahe / qurgetsfo TAT FOTO 34faat: H2H 11%8311 jaticaturyahino'pi karmanyabhyudayavane 1 ksanadranko'pi raja syat 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 : kabahIka kAjI, kabahIka pAjI, kabahIka huA apabhrAjI / kabahIka jagameM kIrti gAjI, saba pudgalakI bAjI / / e karmanakI lakha lIlAmeM, lAkho haiM kaMgAla / ad-agat, gadi-ajat, ze sett 7113 11 (3) [ 163 ]

Page #165
119 Karmavipaka-cintanam viSamA karmaNaH sRSTirdaSTA karabhapRSThavat / jAtyAdibhUtivaiSamyAna kA ratistatra yoginaH // 4 // // 1646 visama karmanah ssstir drsta karabhaprsthavat i jatyadibhutivaisamyat ka ratistatra yoginah 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 prazamarati by umAsvAti : jAtikuladehavijJAnAyubalabhogabhRtivaiSamyam / dRSTvA kathamiha viduSAM bhavasaMsAre ratirbhavati // (4) [ 164] ArUDhAH prazamazreNiM zrutakevalino'pi ca / bhrAmyante'nantasaMsAramaho duSTena karmaNA // 5 // // 165 / / arudhah prasamasrenim Srutakevalino'pi ca | bhramyante'nantasansaram aho dustena karmana 115111116511

Page #166
120 Jnanasara 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 purvas 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] arvAka sarvA'pi sAmagrI zrAnteva paritiSThati / Fra: : Fragraf 11EURll 1188 8ll arvak sarva'pi samagri sranteva paritisthati, vipa kah karmanah karya paryantamanudhavati |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 ammerged af gfa qua: 1 acaafferdig sonfaw z0fa 11011 ne&on asavacaramavarte dharmam harati pasyatah | caramavartisadhostu chalam anvisya hrsyati ||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] ara fanfa a: safdara eft faaaq | sa eva svaccidAnandamakarandamadhuvrataH // 8 // // 168 // samyam bibharti yah karmavipakam hrdi cintayan I sa eva syaccidananda 121 makarandamadhuvratah |18|| ||168|||

Page #168
122 Inanasara 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
Bhavodvegah 123 22 bhavodvegA ( 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.

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124 Jnanasara [22] bhavodvegaH BHAVODVEGAH yasya gambhIramadhyasyAjJAnavamayaM salam / rUddhA vyasanazailodhaiH panthAno yatra durgamAH / / 1 // // 169 / / yasya gambhiramadhyasya jnanavajramayam talam ruddha vyasanassiloghaih panthano yatra durgamah 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 kaSAyAzcittasaGkalpavelAvRddhiM vitanvate // 2 // // 170 // patala kalasa yatra bhrtastrsnamahanilaihi kasayascittasankalypa velayrddhim 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] smaraurvAgnijvalatyantayaMtra snehendhanaH sadA / yo ghorarogazokAdimatsyakacchapasaGkulaH // 3 // // 171 // smaraurvagnirjvalatyantar yatra snehendhanah sada 1 yo ghorarogasokadi matsya kacchapasankulah 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 ) durbuddhimatsaradrohaividyuddatigajitaH / yatra sAMyAtrikA lokAH patantyutpAtasaGkaTe // 4 // // 172 // durbuddhimatsaradrohair vidyuddurvatagarjitaih 1 yatra samyatrika lokah patantyutpatasankate 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 Jnanasara jJAnI tasmAd bhavAmbhodhenityodvigno'tidAruNAt / tasya saMtaraNopAyaM sarvayatnena kAGati // 5 // // 173 // jnani tasmad bhavambhodher nityodvigno'tidarunati tasya santaranopayam sarvayatnena karksati 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 ] tailapAtradharo yadvad rAdhAvedhodyato yathA / kriyAsvananyacittaH syAd bhavabhItastathA muniH // 6 // // 174 / tailapatradharo yadvad radhavedhodyato yatha i kriyasvananyacittah syad bhavabhitastatha munih 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 ) viSaM viSasya vahnazca vahmireva yadauSadham / tat satyaM bhavabhItAnAmupasarge'pi yana bhIH // 7 // // 175 // visam visasya vahnesca vahnireva yad usadham tat satyam bhavabhitanam upasarge'pi yanna bhih 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 sthairyaM bhavabhayAdeva vyavahAre munirbrajet / svAtmArAmasamAdhau tu tadapyantarnimajjati ||8|| // 176 // sthairyam bhavabhayadeva vyavahare munirvrajet svatmaramasamadhau 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 mokSe bhave ca sarvatra niHspRho munisattamaH Jnanasara 5 "" (8) [176]

Page #175
Lokasamjna-tyagah AOOesco Cors 23 lokasaMjJAtyAgaH (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 Jnanasara [23] lAkasaMjJAtyAgaH LOKASAMJNA-TYAGAH prAptaH SaSThaM guNasthAnaM bhavadurgAdilaGghanam / lokasaMjJArato na syAnmuni kottarasthitiH // 1 // // 177 // praptah sastham gunasthanam bhavadurgadrilarghanam lokasamjnarato na syan munirlokottarasthitih 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] yathA cintAmaNi datte baTharo badarIphalaiH / hahA jahAti saddharma tathaiva janaraJjanaiH // 2 // // 178 // yatha cintamanim datte batharo badariphalain i haha jahati saddharmam tathaiva janaranjapaih 11211 1117811

Page #177
Lokasamjna-tyagah 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] korasaMjJAmahAnadyAmoto'nugA na ke ? | afagradsguetad qazat #zigfa: 113 gos lokasamjnamahanadyam anusroto'nuga na ke pratisroto'nugastveko 131 rajahamso mahamunih ||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]

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132 Jnanasara - lokamAlambya kartavyaM kRtaM bahumireva cet / / tadA mithyAdRzAM dharmo na tyAjyaH syAt kadAcana // 4 // // 180 // lokamalambya kartavyam ketam bahubhireva ceti tada mithyadrsam dharmo na tyajyah syat kadacana 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] zreyo'thino hi bhUyAMso loke lokottare na ca / stokA hi ratnavaNijaH stokAzca svAtmasAdhakAH // 5 // // 181 // sreyo'rthino hi bhuyanso loke lokottare na ca i stoka hi ratnavanijah stokasca svatmasadhakah 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
Lokasamjna-tyagah 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] lokasaMjJAhatA hanta nIcairgamanadarzanaiH / zaMsayanti svasatyAGgamarmaghAtamahAvyathAm // 6 // // 182 // : lokasamjnahata hanta nicairgamanadarsanaih 1 sansayanti svasatyanga marmaghatamahavyatham 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] AtmasAkSikasaddhamasiddhau kiM lokayAtrayA ? / tatra prasannacandrazca bharatazca nidarzane // 7 // // 183 // atmasaksikasddharma siddhau kim lokayatraya 1 tatra Prasannacandrasca Bharatanca nidarsane 11711 1118311

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134 Jnanasara 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 lokasaMjJojjhitaH sAdhuH parabrahmasamAdhimAn / sukhamAste gatadrohamamatAmatsarajvaraH // 8 // // 184 // lokasamjnojjhitah sadhuh parabrahmasamadhimani sukhamaste gatadrona mamatamatsarajvarah 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]

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Sastram 135 24 zAstram ( 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

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136 Jnanasara [24] zAstram SASTRAM carmacakSurbhataH sarve devAzcAvadhicakSuSaH / sarvatazcakSuSaH siddhAH sAdhavaH zAstracakSuSaH // 1 // // 185 // carmacaksubhrtah sarve devascavadhicaksusah 1 sarvatascaksusah siddhah sadhavah sastracaksusah 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 : sarvatazcakSuSaH 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 : AgamacakkhU sAhU, cammacakkhUNi savvabhUyANi / devA ya ohicakkhU, siddhA puNa savvadocakkhU / / samayasAra // (1) [185] puraHsthitAnivordhvAdhastiyaMglokavivartinaH / sarvAn bhAvAnavekSante jJAninaH zAstracakSuSA // 2 // // 186 / / purahshitanivordhvadhas tiryaglokavivartinah, sarvan bhavanaveksante jnaninah sastracaksusa 11211 1118611

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Sastram 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] zAsanAt trANazaktezca budhaiH zAstraM nirucyate / vacanaM vItarAgasya tattu nAnyasya kasyacit // 3 // // 187 // sasanat tranasaktesca bud haih sastram nirucyate i vacanam vitaragasya tattu nanyasya 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 : zAsanasAmayena ca, saMtrANavalenAnavadyena / yuktaM yattacchAstraM, taccaitat sarvavidvacanam // (prazamarati ) ' yasmAdrAgadveSoddhatacittAn, samanuzAsti saddharme / tarzd a Tierzufafafa Arza un ll (qafa ) (3) [187]

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138 Jnanasara. zAstre puraskRte tasmAd vItarAgaH puraskRtaH / puraskRte punastasmin niyamAt sarvasiddhayaH // 4 // // 188 // . sastre puraskste tasmad vitaragah puraskrtah 1 puraskrte punastasmin niyamat 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 vItarAga ( 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 : asmin hRdayasthe sati, hRdayasthastattvato munIndra iti / hRdayasthite ca tasmin niyamAt sarvArthasiddhayaH / / (SoDazaka 2 pralo. 14), Agama AyaraM teNa attaNo hiyakhiyo / titthanAho svayaMbuddho save te bahumanniyA / / (4) [ 188 ] aSTArthe'nudhAvantaH zAstradIpaM vinA jaDAH / prApnuvanti paraM khedaM praskhalantaH pade pade // 5 // // 189 / / adrstarthe'nudhavantah sastradipam vina jadah 1 prapnuvanti param khedam praskhalantah pade pade 11511 1118911;

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Sastram 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] zuddhonchAdyapi zAstrAjJAnirapekSasya no hitam / bhautahanturyathA tasya padasparzanivAraNam // 6 // // 19 // suddhonchadyapi sastrajna nirpe ksasya no hitam, Bhautahanturyatha tasya padasparsanivaranam 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 : bhautahantuH-bhautamati 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..

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140 Jnanasara 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] ajJAnAhimahAmantraM svAcchandyajvaralaGghanam / dharmArAmasudhAkulyAM zAstramAhumaharSayaH // 7 // // 191 // ajnana'himahamantrar svacchandyajyaralanghanam dharmaramsudbakulyam sastramahurmaharsayah 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 ) FTIRAFeruf = TEIS: Fa: 1 zAstraikara mahAyogI prApnoti paramaM padam // 8 // // 192 / / sastroktacarakarta ca sastrajnah sastradesakah, sastraikadrg mahayogi prapnoti paramam padam 11811 ||19211

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Sastram 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]

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142 Jnanasara 25 parigrahatyAgaH ( 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 Murccha) for the things and not the things themselves, which is responsible for the monk being branded as finit ( parigrahi).

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Parigraha-tyagah [25] afryteam: (PARIGRAHA-TYAGAH) na parAvartate rAzervakratAM jAtu nojjhati / parigrahagrahaH ko'yaM viDambitajagattrayaH // 1 // // 193 // na paravartate raser vakratam jatu nojjhati | parigrahagrahah ko'yam vid:mbitajagattrayah ||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] parigrahagrahAvezAda durbhASitaraja: kirAm / zrUyante vikRtAH kiM na pralApA liGginAmapi // 2 // // 194 //

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144 Jnanasara parigrahagrahavesad durbhasitarajahkiram, sruyante vikstah kim na pralapa linginamapi 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 : faisi 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 : tapaHzrutaparIvArAM, zamasAmrAjyasampadam / TRTAEYE4Eartraagiffratsfa fe ll (l a) (2) (194) yastyaktvA tRNavad bAhyamAntaraM ca parigraham / udAste tatpadAmbhoja paryupAste jagattrayI // 3 // // 195 / yastyaktva trnavada bahyam antaran ca parigraham udaste tatpadambhojar paryupaste jagattrayi 11311 1119511.

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Parigraha-tyagah 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 : Antara parigraham means internal parigraha such as the wrong and perverted belief etc., etc. (3) [195] citte'ntagranthagahane bahinimranthatA vRthA / tyAgAda kaJcukamAtrasya bhujago na hi nirviSaH // 4 // // 196 // citte'ntargranthagahane bahirnirgranthata vrtha 1 tyagat kancukamatrasya bhujago na hi nirvisah 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] tyakte parigrahe sAdhoH prayAti sakalaM rjH| pAlityAge kSaNAdeva sarasaH salilaM yathA // 5 // // 197 / / tyakte parigrane sadhoh prayati sakalam rajah 1 palityage ksanadeva sarasah salilam yatha 1511 1119711 10

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146 Jnanasara 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 : rajaH is karmamala (Karmic dust ). pAli means bank. (5) [197] tyaktaputrakalatrasya mUrkhAmuktasya yoginaH / cinmAtrapratibaddhasya kA pudgalaniyantraNA // 6 // // 198 // tyaktaputrakalatrasya murcchamuktysya yoginah, cinmatrapratibaddhasya ka pudgalaniyantrana 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] cinmAtradIpako gacched nirvAtasthAnasaMnibhaiH / niSparigrahatAsthairya dharmopakaraNairapi // 7 // // 199 // cinmatradipako gacchet nirvatasthanasamnibhaih 1 nisparigrahatasthairyam dharmopakaranairapi 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]

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Parigraha-tyagaha 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 : tamhA kimatthi vandhuM gaMtho'gaMtho va savvahA loe / gaMtho 'graMtho va mao mucchA'mucchAhiM nicchayao // vatthAi teNa jaM jaM saMjama sAhaNamarAgadosassa / mRcchachinnadhiyAM sarvaM jagadeva parigrahaH / mUcchayA rahitAnAM tu jagadevAparigrahaH ||8|| // 200 // taM tamapariggaho cciya pariggaho jaM taduvaghAI || (7) [ 199 ] murcchachannadhiyam sarvam jagadeva parigrahah | murcchaya rahitanam tu jagadevaparigrahah 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 parigrahI or aparigrahI. ( 8 ) [ 200] Wan

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148 Jnanasara 26 anubhavaH (Experience ) * Central Idea * There is no talk here of the worldly experience. The author describes, in this ASTAKA, 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.

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Anubhavah 149 [26] anubhavaH ANUBHAVAH sandhyeva dinarAtribhyAM kevalazrutayoH pRthak / budhairanubhavo dRSTaH kevalArkAruNAdayaH // 1 // // 201 // sandhyeva dinaratribhyam kevalasrutayoh prthak , budhairanubhavo drstah kevalarkarunodayah 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] vyApAraH sarvazAstrANAM dikpradarzana eva hi / pAraM tu prApayatyeko'nubhavo bhavavAridheH // 2 // // 202 // vyaparah sarvasastranam dikpradarsana eva hi 1 param tu prapayatyeko' nubhavo bhavavaridheh 11211 1120211

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Jnan asara 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. yathArthavastusvarUpopalabdhi - parabhAvAramaNa - tadAsvAdanai ktva - manubhavaH || (2) [ 2021 adtfizi qi za faygigua faar | zAstrayuktizatenApi na gamyaM yad budhA jaguH ||3|| || 203 // atindriyam param brahma visuddhanubhavam vina | sastrayuktisatenapi na gamyam yad budha jaguh ||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 : zAstrayuktizatena The Brahma is knowable through Intuition only and never by logical reasoning or Intricate arguments contained in the scriptures. (3) [203]. araca Egarda qzrui auffeu: 1 mieHaiqar mm: za: ega ag faxa: 118|| ||208||| jnayeran hetuvadena padartha yadyatindriyah | kalenaitavata prajnaih krtah syad tesu niscayah 114|| ||204||

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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] keSAM na kalpanAdarvI zAstrakSIrAnagAhinI / viralAstadrasAsvAdavido'nubhavajihvayA // 5 // // 205 / / kesam na kalpanadarvi sastraksirannagahini i viralastadrasasvada vido'nubhavajihvaya 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] pazyatu brahma nirdvandva nirdvandvAnubhavaM vinA / kathaM lipimayI dRSTirvAGgamayI vA manomayI // 6 // // 206 // pasyatu brahma nirdvandvam nirdvandvanubhavam vina i katham lipimayi dustir vanmayi va manomayi 11611 1120611

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152 Jnanasara 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] na suSuptiramohatvAnnApi ca svApajAgarau / kalpanAzilpavizrAntesturyavAnubhavo dazA // 7 // // 207 // na susuptiramohatvan napi ca svapajagarau | kalpapasilpavisrantes turyaivanubhavo dasa 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,

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Anubhavah 153 the Supreme Reality. It yields to Experience only. Therefore, it is an object of realization only. (7) [207] adhigatyAkhilaM zabdabrahma zAstraddazA muniH / / Fasaj gi gerah Masa kell 1120611 adhigatyakbilas sabda brahma sastradrsa munih 1 svasamvedyam param brahma nubhavenadhigacchati 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]

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

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Yogah 155. [27] yogaH YOGAH mokSeNa yojanAd yogaH sarvo'pyAcAra iSyate / viziSya sthAnavarNAlambanaikArayagocaraH // 1 // // 209 // moksena yojanad yogah sarvo'pyacara isyate | visisya sthanavarnartha lambanaikagryagocarh 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 : 'mukkheNa joyaNAo jogo savvo vi dhmmvaavaaro|" (Haribhadrasuri's Yogavims'ika). (1) [209] karmayogadvayaM tatra jJAnayogatrayaM viduH / virateSveva niyamAd bIjamAtraM pareSvapi // 2 // // 210 // karmayogadvayam tatra jnanayogatrayam viduh 1 viratesveva niyamad bijamatram paresvapi 11201 121011

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156 Jnanasara 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 sutra "Faraj 129:1" The first two, namely, Far and qui are concerned with kriyA and the last three, artha, Alambana and ekAya with 717. (2) [210] kRpAnirvedasaMvegaprazamotpattikAriNaH / bhedAH pratyekamatrecchApravRttisthirasiddhayaH // 3 // // 211 // krpanirvedasamvega prasamotpattikarinah 1 bhedah pratyekamatreccha pravsttisthirasiddhayah 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 : aNukaMpA nivveo saMvego hoi taha ya pasamutti / ggfer 3704rat gegro FETHI 11 (amfafetat ) From the above s'loka, it is clear that our author has exclusively drawn on Haribhadrasuri's Yogavimsika (3). [211 )

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Yogah 157 icchA tadvatkathAprItiH pravRttiH pAlanaM param / sthairya bAdhakabhIhAniH siddhiranyArthasAdhanam // 4 // // 212 // iccha tadvatkathapritih pravsttih palanam param sthairyam badhakabhirhanih siddhiranyarthasadhanam 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] arthAlambanayozcaityavandanAdau vibhAvanam / zreyase yoginaH sthAnavarNayoryatna eva ca // 5 // // 213 // arthalambanayoscaitya vandanadau vibhavanami sreyase yoginah sthana 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

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158 Joanasara syllable as also the eulogies offered to the Tirthankaras 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 Alambanamiha jJeyaM dvividhaM rUpyarUpi ca / arUpiguNasAyujyayogo'nAlambanaH paraH // 6 // // 214 // alambanamiha jneyam dvividham rupyarupi ca arupigunasayujya yogo'nalambanah 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 : AlaMbaNaM pi eyaM rUvimasnavi ya ittha paramu rUtti / tagguNapariNairUvo suhumo aNAlaMbaNo NAma || (Haribhadrasiri's Yogavimsika). (6) [214] prItibhaktivacA'saMgaiH sthAnApi caturvidham / tasmAdayogayogAptermokSayogaH kramAdbhavet // 7 // / 215 //

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Yogah 159 pritibhaktivaco'sarigaih sthanadyapi caturvidham | tasmadayogayogapter moksayogah kramadbhavet 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 Moksa (Emancipation ). (7) [215] Notes : Five yogas (posture, letters, meaning, support and absence of support are the English words for 1977, varNa, artha, Alambana and anAlaMbana 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 prIti, bhakti, vacas and asaMga mentioned in the sloka become eighty. (7) [215] sthAnAdhayoginastIrthocchedAdyAlambanAdapi / sUtradAne mahAdoSa ityAcAryAH pracakSate // 8 // // 216 // sthanadyayoginastirtho cchedadyalambanadapi 1 sutradane mahadosa ityacaryah pracaksate 11811 1121611

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Jnanasara 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 sthana (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] Wan

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Inapasara 161 28 niyAgaH (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 ASTAKA. He has used the same Terminology which is used in the orthodox Hindu Sastras but with different implication and interpretation.

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162 Jnanasara [28.] niyAgaH NIYAGAH yaH karma hutavAn dIpte brahmAgnau dhyAnadhAyyayA / sa nizcitena yAgena niyAgapratipattimAn // 1 // // 217 // yah karma hutavan dipte brahmagnau dhyandhayyaya 1 sa niscitena yagena niyagapratipattiman |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] pApa,sini niSkAme jJAnayajJe rato bhava / sAvadhaiH karmayajJaiH kiM bhUtikAmanayA''vilaiH // 2 // // 218 // papadhvansini niskame joanayajne rato bhava, savadyaih karmayajnaih kim bhutikamanaya"vilaih 11211 1121811 Meaning : Be absorbed in the sacrifice of knowledge, which has the power to destroy sins and

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Niyagah 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 sakAma and niSkAma. sakAma is performed by offering animals in the sacrifice in pursuance of the injunction, 'bhUtikAmaH pazumAlabheta in Hindu fas but the Jaina Sastras prescribe in which sinful thoughts are to be offered. (2) [218] vedotvAnmanaH zuddhadhA karmayajJo'pi yoginaH / brahmayajJa itIcchantaH zyenayAgaM tyajanti kiM // 3 // // 219 // 39 5 vedoktatvan manahsuddhya karmayajno'pi yoginah | brahmayajna iticchantah syenayagam tyajanti kim 1|3|||||219|| Meaning: Why do they, who argue that a ritualistic sacrifice is a sacrifice called Brahmayajna 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 karmayajJa is not at all a brahmayajJa ( 3 ) (219) g: qi na greenenftenfror: 1 pUjAdi vItarAgasya jJAnameva tu yoginaH ||4|| // 220 //

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Jnanasara 164 brahmayajnah param karma glhasthasyadhikarinah 1 pujadi vitaragasya jnanameva 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 Brahmayajna but for an ascetic, knowledge is a Brahmayajna. (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] bhinoddezena vihitaM karma karmakSayAkSamam / klaptabhinnAdhikAraM ca puDheSTyAdivadiSyatAm // 5 // // 221 // bhinnoddesena vihitam karma karmaksayaksamami klptabhinnadhikaram ca putrestyadivadisyatam 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 puNyabaMdha and karmakSaya. (5) [221]

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Niyagah 165 brahmArpaNamapi brahmayajJAntarbhAvasAdhanam / brahmAgnau karmaNo yuktaM svakRtatvasmaye hute // 6 // // 222 // brahmarpanamapi brahma yajnantarbhavasadhanam, brahmagnau karmano yuktam svaketatvasmaye hute 11611 1122211 Meaning : In Brahmayajna, 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 Brahmajni (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. anAsakta kama should be the motto. smaya means egoism. svakRtatvasmaya means egoisir generated from one's own action or activity. This fat should be sacrificed in the sacrifice. (6) [222] brahmaNyarpitasarvasvo brahmadag brahmasAdhanaH / brahmaNA juhadabrahma brahmaNi brahmaguptimAn // 7 // // 223 // brahmAdhyayananiSThAvAn parabrahmasamAhitaH / brahmaNo lipyate nAdhairniyAgapratipattimAna // 8 // // 224 // brahmanyarpitasarvasvo brahmadrg brahmasadhanah brahmana juhvadabrahma ___ brahmani brahmaguptiman ||7|| ||22311 brahmadhyayananisthavan parabrahmasamahitah brahmano lipyate naghair niyagapratipattimin 11811 1122411

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166 Jnanasara Meaning : A Brahmana, 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 Brahmana, Sramana, 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

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Jnanasara 29 bhAvapUjA (Worship) * Central Idea The author, in this ASTAKA enunciates the nature of abstract worship one should offer to God whose replica he is. Wan * --------- --- 167

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168 Juanasara [ 29 ] bhAvapUjA BHAVAPUJA dayAmbhasA kRtasnAnaH saMtoSazubhavastrabhRt / vivekatilakadhAjI bhAvanApAvanAzayaH // 1 // // 225 // bhaktizraddhAnaghusRNonmizrapATIrajadravaiH / navabrahmAgato devaM zuddhamAtmAnamarcaya // 2 // // 226 // dayambhasa krtasnanah santosasubhavastrabhrt 1 vivektila kabbraji bhavanapavanasayah I 1 || ||2251 bhaktisraddhanghusrnon misrapatirajadravaihi navabrahmangato devam sudhamatmanmarcaya 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

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Bhavapaja 169 so also through body. This makes nine. 7ahavia is another word for it. (1-2) (225-226] kSamApuSpasaja dharmayugmakSaumadvayaM tathA / dhyAnAbharaNasAraM ca tadaGge vinivezaya // 3 // // 227 / / ksamapuspasrajam dharma yugmaksaumadvayam tatha 1 dhyanabharanasaram 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) madasthAnabhidAtyAgailikhAgre cASTamaGgalam / jJAnAgnau zubhasaMkalpakAkatuNDaM ca dhUpaya // 4 // // 228 // madasthanabhidatyagair likhagre castamangalami jnanagnau subhasankalpa kakatundam ca dhupaya 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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170 Jnanasara aSTamaGgala means eight auspicious figures such as zrIvatsa, svastika, nandyAvarta, matsyayugala, darpaNa, bhadrAsana, sarAvala and kuMbha. (4) [228] prAgdharmalavaNottAraM dharmasaMnyAsavahninA / kurvan pUraya sAmarthyarAjannIrAjanAvidhim // 5 // // 229 // fragdharmalavanottaram dharmasamnyasavahnina kurvan puraya samarthya rajannirajanavidhim ||51 // 229 / / Meaning : With the help of fire in the form of abandonment of audayika and kSAyopazamika bhAvas 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 (dharma) be abandoned ? It means giving up of audayika and kSAyopazamika bhAvas (modes) when the Aspirant enters bhAyika bhAva that is to say kSapaka zreNi. sAmarthyayoga consists of dharmasaMnyAsa and yogasaMnyAsa. saMnyAsa means 'giving up'. dharma here means audayika and kSAyopazamika. yoga is triple activity. nIrAjana means light-waving ceremony. (5) [ 229] sphuranmaGgaladIpaM ca sthApayAnubhavaM puraH / yoganRtyaparastauryatrikasaMyamavAn bhava // 6 // // 230 // sphuranmangaladipam ca stbapayanubhavam purah | yoganstyaparastaurya trikasamyamavan bhava 11611 1123011

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Bhavapuja 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] ullasanmanasaH satyaghaMTAM vAdayatastava / bhAvapUjAratasyetthaM karakroDe mahodayaH ||7|| // 231 // ullasanmanasah satyaghantam vadayatastava | 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] dravyapUjocitA bhedopAsanA gRhamedhinAm / bhAvapUjA tu sAdhUnAmabhedopAsanAtmikA // 8 // // 232 // dravyapujocita bhedo pasana grhamedhinam | bhavapuja tu sadhunam 171 abhedopasanatmika |18|| || 232 || Meaning For householders, external form of

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172 Jnanasara 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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Jnanasara 173 30 dhyAnam ( 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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174 Juanasara [ 30 ] dhyAnam DHYANAM dhyAtA dhyeyaM tathA dhyAnaM trayaM yasyaikatAM gatam / munerananyacittasya tasya duHkhaM na vidyate // 1 // // 233 / / dhyata dnyeyar tatha dhyanam trayam yasyaikatam gatam! munerananyacittasya tasya duhkham 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] dhyAtA'ntarAtmA dhyeyastu paramAtmA prakIrtitaH / dhyAnaM caikArayasaMvittiH samApattistadekatA // 2 // // 234 // dhyata'ntaratma dhyeyastu paramatma prakirtitah 1 dnyanam caikagryasamvittih samapattistadekata 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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Dhyanam 175 meditation. Identification of these three is the climax or accomplishment par excellence. (2) [234] / Notes : samApatti is defined in the next stanza. The Pravacanasara mentions : jo jANadi arihate davyatta-guNatta-pajjavattehiM / so jANadi appANaM moho khalu jAdi tassa layaM // ... The vizeSAvazyaka says the same thing :- . jaM thiramajjhavasANaM taM jhANaM calaM tayaM cittaM / .. taM hojja bhAvaNA vA aNuppehA vA ahaba ciMtA // ('dhyAnazataka'; gAthA-2) (2) [ 234] maNAviva praticchAyA samApattiH parAtmanaH / / kSINavRttau bhaved dhyAnAdantarAtmani nirmale // 3 // // 235 // manaviva praticchaya samapattih paratmanah 1 ksinavrttau bhaved dhyanad antaratmani 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 : samApatti 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 vRttis. So cittavRttinirodha is the main thing. Compare :- maNerivAbhijAtasya, kSINavRtterasaMzayam / tAtsthyAttadaJjanatvAcca, samApattiH prakIrtitA / / (3) [ 2351

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176 Inanasara Apattizca tataH puNyatIrthakukarmavandhataH / tadbhAvAbhimukhatvena saMpattizca kramAdbhavet // 4 // // 236 // apattisca tatah punya tirthakrtkarmabandhatah 1 tadbhavabhimukhatvena sampattisca kramadbhavet 11 4 11 11 236 11 Meaning : Near-attainment takes place due to meritoricus Kaimic bondage capable of entitling one to Tirtbarkara-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] itthaM dhyAnaphalAdhuktaM viMzatisthAnakAdhapi / kaSTamAtraM tvabhavyAnAmapi no durlabhaM bhave // 5 // // 237 // ittham dhyanaphaladyuktam vimsatisthanakadyapi | kastamatram tvabhavyanam api no durlabham 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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Sastram 177 does not yield liberation to them. For that samApatti ( 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 dhyAna is a must. Twenty items of war are as follows :(1) Tirtham kara; ( 2 ) Siddha; ( 3 ) Pravacana; ( 4 ) Guru; (5) Sthavira; ( 6 ) Bahusruta;( 7 ) Tapasvi; ( 8 ) Darsana; (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 Prabhavana. (5) [237] jitendriyasya dhIrasya prazAntasya sthirAtmanaH / sukhAsanasya nAsAgranyasta netrasya yoginaH // 6 // // 238 / / ruddhabAhyamanovRtterdhAraNAdhArayA rayAt / prapannasyApramattasya cidAnandasudhAlihaH // 7 // // 239 / / sAmrAjyamapratidvandvamantareva vitanvataH / dhyAnino nopamA loke sadevamanuje'pi hi // 8 // // 24 // jitendriyasya dhirasya prasantasya sthiratmanah 1 sukhasanasya nasagra - nyastanetrasya yoginah / / 6 / / / / 238 / / 12

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178 ruddhabahyamanovrttar dharanadharaya rayat | prasannasyapramattasya samrajyamapratid vandvam antareva vitanvatah | cidanandasudhalihah || 7 || || 239 || dhyanino nopama 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] Jnanasara Notes means inhabited by gods and human beings. (8) [240] Wan

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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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180 Jnapasara [ 31 ] 09: TAPAH jJAnameva budhAH prAhuH karmaNAM tApanAt tapaH / tadAbhyaMtarameveSTaM bAhyaM tadupabRhakam // 1 // // 241 // jnanameva budhah prahuh karmanam tapanat tapah 1 tadabhyantaramevestam 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 : "karmaNAM tApanAt tpH|" This means that jJAna (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 ) AnuzrotasikI vRttirbAlAnAM sukhazIlatA / prAtizro likI vRttirjJAninAM paramaM tapaH // 2 // // 242 // anus otasiki vittir balanam sukbasilata | pratisrotasiki vrttir jnaninam paramani tapah 11 2 11 11 242 11

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Tapah 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] dhanArthinAM yathA nAsti zItatApAdi dussaham / tathA bhavaviraktAnAM tattvajJAnArthinAmapi // 3 // // 243 // dhanarthinain yatha nasti sitatapadi dussaham | tatha bhavaviraktanam tatvajnanarthinamapi 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 ) sadupAyapravRtAnAmupeyamadhuratvataH / jJAninAM nityamAnandavRddhireva tapasvinAm // 4 // // 244 // sadupayapravittanam upeyamadhuratvatah 1 jnaninam nityamananda vrddhireva tapasvinam 11 411 !! 244 11

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182 Jnanasara 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 jJAnin. But jJAnin who is tapasvin and tapasvin who is plaa- such a one can enjoy the bliss which goes on increasing. Compare this with the following sloka of a tofa:' :-"ca: Aparatla: TE, artadtarcali airfitai FTITI 34arges alamata si o fui garnaute#11: 11 " (4) [244 ] itthaM ca duHkharUpatvAt tapo vyarthamitIcchatAm / bauddhAnAM nihatA buddhibauddhAnandAparikSayAt // 5 // // 245 // ittham ca duhkharupatvat tapo vyarthamiticchatam, bauddhanam nihata budhir bauddhanandapariksayat 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: Tra da gitti karmodayasvarUpatvAt balIva diduHkhavat / /

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183 Tapalh This is contradicted by Haribhadrasuri in the following stanza : viziSTajJAnasaM vegazamasAramatastapaH / Ayopazamika zeyamavyAbAdhamukhAtmakam / / ( 5 ) [ 245 ] yatra brahma jinArcA ca kaSAyAnAM tathA hatiH / sAnubandhA jinAjJA ca tattapaH zuddhamiSyate // 6 // // 246 // yatra braima jinarca ca . kasayanam tatha hatih | sanubandha jinajna 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: sAnubandhA means : binding'. Read " AjJA''rAddhA virAddhA ca zivAya ca bhavAya ca / " (6) [ 246 nadeva hi tapaH kArya duniM yatra no bhavet / yena gogA na hIyante kSIyante nendriyANi ca // 7 // // 24 // tadeva ni tapah karyam durdhyanam yatra no bhavet i yena yoya na hiyante ___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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184 Juapasara 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 : so u tavo kAyayo jeNa maMgulaM Na ciMtei / jeNa Na iMdiyahANI jeNa ya jogA na hAyanti / / (7) [ 247 ] mUlottaraguNazreNiprAjyasAmrAjyasiddhaye / bAhyamAbhyantaraM cetthaM tapaH kuryAnmahAmuniH // 8 // // 248 // mulottargu nasreni - prajyasamrajyasiddhaye i bahyamabhyantaram cettham tapah kuryanmahamunih 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 ( samyagjJAna ), Right Faith (samyagadarzana), Right Character (samyakcAritra), observance of the five major vows (prANAtipAta viramaga, mRSAvAda viramaga, adattAdAna viramaNa, maithuna viramaNa and parigraha viramaNa )-these constitute mUlaguNaS (Basic virtues). Five types of carefulness (IryA, bhASA, eSaNA, AdAna, nikSepa, utsarga) three types of activity ( manoyoga, vacanayoga, kAyayoga), tenfold religion to be observed by the monk and twelvefold penance constitute subsidiary virtues ( uttaraguNa ). (8) [248 ]

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sarvanayasrayah 185 32 sarvanayAzrayaH (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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186 Jnanasara [32] sarvanayAzrayaH SARVANAYASRAYAH dhAvanto'pi nayAH sarve syurbhAve kRtavizramAH / cAritraguNalInaH syAditi sarvanayAzritaH // 1 // // 249 / / dhavanto'pi nayah sarve syurbhave kitavisramah 1 casitragunalinah syad iti sarvanayasritah 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 - negama, saMgraha, vyavahAra, Rju, zabda, samabhirUDha and evaMbhUta. ( 1 ) [ 249] . pRthagnayAH mithaH pakSapratipakSakadathitAH / samavRttiH sukhAstrAdI jJAnI sarvanayAzritaH // 2 // // 250 //

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Sarvanayasrayah : 187 prthagnayah mitnah paksa - pratipaksakadarthita) 1 samavrttih sukhasvadi ___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 : anyonyapakSapratipakSabhAvAdyathA pare matsariNaH pravAdAH / nayAnazeSAnavizeSamicchan na pakSapAtI samayastathA te / / ( 2 ) [ 250] nApramANaM pramANaM vA sarvamapyavizeSitam / vizeSitaM pramANaM syAdati sarvanayajJatA // 3 // // 251 // napramanam pramanam va sarvamapyavisesitami visesitam pramanam syad ___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 :tatrApi na ca dveSaH kAyoM viSayastu yatnato mRgyaH / / tasyApi na sadvacanaM sarvaM yat pravacanAdanyat / / (SoDazakaH, lokaH - 16, 13) 'upadezamAlA' also states the same thing : aparicchiyasuyanihassa kevalamabhinnasuttacArissa / savvujjameNa vi kayaM annANatave bahu paDaI / / (gAthA - 415 ) (3) [251]

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188 Jnanasara loke sarvanayajJAnAM tATasthyaM vA'pyanugrahaH / syAt pRthagnayamUDhAnAM smayArtirvA'tivigrahaH // 4 // // 252 / loke sarvanayajnanam tatasthyam va'pyanugrahah! syat prthagnayamudhanam smayartirva'tivigrahah 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 ] zreyaH sarvanayajJAnAM vipulaM dharmavAdataH / zuSkavAdAdvivAdAcca pareSAM tu viparyayaH // 5 // // 253 // sreyah sarvanayajnanani vipulam dharinavadatah 1 suskavadadvivadacca paresam 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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Sarvanayasrayah 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] prakAzitaM janAnAM yairmataM sarvanayAzritam / citte pariNataM cedaM yeSAM tebhyo namo namaH // 6 // // 254 / / prakasitam jananam yair matam sarvanayasritam 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 'bhavabhAvanA' : bhadda bahusuyANaM bahujaNasaMdehapucchaNijjANaM / / ujjoiyabhuvaNANaM jhiNami vi kevalamayaMke // (6) [2541 nizcaye vyavahAre ca tyaktvA jJAne ca karmaNi / ekapAkSikavizleSamArUDhAH zuddhabhUmikAm // 7 // // 255 // amUDhalakSyAH sarvatra pakSapAtavivarjitAH / jayanti paramAnandamayAH sarvanayAzrayAH // 8 // // 256 //

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190 Juanasara niscaye vyavabare ca tyaktva jnane ca karmani ekapaksikavislesam arudhah suddhabhumikam 117 11 11 255 ||| amudhalaksyah sarvatra paksapatavivarjitah! jayanti paramananda mayah sarvanayasrayah 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 )

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Visayakrama-nirdesah // viSayakramanirdezaH // VISAYAKRAMA-NIRDESAH ( Contents) pUrNo magnaH sthirosmoTo jJAnI zAMto jitendriyaH / tyAgI freereado nirlepaHspRho muniH || 1 || || 275 || puro magnah sthiro'moho jnani santo jitendriyah | tyagi kriyaparastrupto 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] vidyAvivekasaMpanno madhyastho bhayavarjitaH / anAtmazaMsakastattvadRSTiH sarvasamRddhimAn ||2|| // 258 // vidyavivekasampanno madhyastho bhayavarjitah | anatmasansakastattva 191 drstih sarvasamrddhiman ||2|| ||258||

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192 Jnanasara 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] dhyAtA karmavipAkAnAmudvigno bhavavAridheH / *tisifafagra: TESET facafrat: 11311 1124811 dhyata karmavipakanam udvigno bhavavaridheli lokasanjnavinirmuktah sastradrg nisparigrahah 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 sloka should be differentiated by taking the former to mean philosophical item and the latter, scriptural. (3) [259] zuddhAnubhavavAna yogI niyAgapratipattimAna / bhAvArcAdhyAnatapasAM bhUmiH sarvanayAzrayaH // 4 // suddhanubhavavan yogi niyagapratipattimani bhavarcadhyanatapasam bhumih sarvanayasrayah 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 Jnanasara // upasaMhAraH // UPASAMHARAH (Conclusion) spaSTaM niSTaGkitaM tattvamaSTakaiH pratipannavAn / munimahodayaM jJAnasAraM samadhigacchati // 1 // // 261 // spastam nistarkitam tattvam astakaih pratipannavani munirmahodayam jnana saram 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 : jJAnasAra, besides its obvious meaning of "substance of knowledge", also indirectly points to jJAnasAra, the book itself. Wherever this phrase is used in the Astakas, it has these two meanings compare : sAmAiyamAia suanANaM jAva biMdusArAo / tasya vi sAro caraNaM sAro caraNassa nivvANaM / / The result of the character is absolution and the character is the result of the scriptural knowledge beginning from 918137 and ending in fagar the fourteenth pUrva. (1) [261] nirvikAraM nirAbAdhaM, jJAnasAramupeyuSAm / vinivRttaparAzAnAM mokSo'traiva mahAtmanAm // 2 // // 262 //

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Upasamharah 195 nirvikaram nirabadham jnanasaramupeyusam 1 vinivsttaparasanam mokso'traiva mahatmanam 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 nirAbAdha, when applied to the book jJAnasAra, mean flawless and easily acceptable. anyo'haM svajanAt parijanAt vibhavAcca zarIrakAcceti / yasya niyatA matiriyaM na bAdhate tasya zokakaliH / / He, who thinks himself different from everything is never aggrieved. (2) [262] cittamAdrIkRtaM jJAnasArasArasvatormibhiH / nApnoti tIvramohAgniploSazoSakadarthanAm // 3 // / 263 // cittamardrikrtam jnana sarasarasvatormibhih i napnoti tivramohagni plosasosakadarthanam 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 Jnanasara 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] acintyA kA'pi sAdhUnAM jJAnasAragariSThatA / / gatiryayordhvameva syAdadhaHpAtaH kadA'pi na // 4 // // 264 / acintya ka'pi sadhunam jnanasaragaristhata 1 gatiryayordhameva syad adhahpatah kada'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) klezakSayo hi maNDUkacUrNatulyaH kriyAkRtaH / dagdhataccUrNasadRzo jJAnasArakRtaH punaH // 5 // // 265 / / klesaksayo hi manduka curmatulyah kriyakrtah | dagdhataccurnasadnso jnanasara kr tah punahi 11511 1126511

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Upasamharah 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] jJAnapUtAM pare'pyAhuH kriyAM hemaghaTopamAm / yuktaM tadapi tadbhAvaM na yad bhagnA'pi sojjhati // 6 // // 266 // jnanaputam pare'pyahuh kriyam hemaghatopamam yuktam tadapi tadbhavam na yad bhagna'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] kriyAzUnya ca yajjJAnaM jJAnazUnyA ca yA kriyA / anayorantaraM jJeyaM bhAnukhadyotayakhi ||7|| || 267 // kriyasunyam ca yajjnanam jnanasunya ca ya kriya | anayorantaram jneyam Jnanasara 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, jJAna and kriyA, jJAna is more important and therefore it is likened with (Sun) in the sloka. (7) [267]

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199 Upasamharah cAritraM viratiH pUrNA jJAnasyotkarSa eva hi / jJAnAdvaitanaye dRSTiyA tadyogasiddhaye // 8 // // 268 // caritram viratih parna jnanasyotkarsa eva hil jnanadvaitanaye dustir deya 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) siddhiM siddhapure purandarapuraspardhAvihe labdhavAMcidIpo'yamudArasAra mahasA dIpotsave parvaNi / etadbhAvana bhAvapAvaramanazcaJcaccamatkAriNAM, taistairdIpazataiH sunizcayamatainityo'stu dIpotsavaH || 1 || || 269 // siddhim siddhapure purandarapuraspardhavahe labdhavan, sciddipo'yamudaras arama hasa dipotsave parvani | etadbhavanabhavapavanamanas cancaccamatkarinam, taistairdipasataih suniscayamatair nityo'stu dipotsavah || 1 || ||269|| Jnanasara 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 : siddhapura is Anahillapurapatana; Siddharaja once ruled dIpotsava is dIvAlI ( 1 ) [269] where

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201 Prasastih keSAzcidviSayajyarAturamaho cittaM pareSAM viSAvegodakakutarkamUcchitamathAnyeSAM kubairAgyataH / lagnAlakamabodhakUpapatitaM cAste pareSAmapi, stokAnAM tu vikArabhArarahitaM tajjJAnasArAzritam // 2 // // 270 // kesancidvisayajvaraturamaho cittam paresam visavegodarkakutarkamurcchitam athanyesam kuvairagyatah 1 lagnalarkamabodiakupapatitam caste paresamapi, siokanam tu vikarbharara hitam tajjnanasarasritam 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 : jJAnasAra here also means "the essence of knowledge" as well as "the book z7lfart." ( 2 ) [270] jAtodekavivekatoragato dhAvalyamAtanvati, hRdrehe samayocite prasarati sphIte ca gItadhvanau / pUrNAnandaghanasya kiM sahajayA tadbhAgyabhaGgayA'bhava tadgranthamipAkaragrahamahazcitrazcaritrazriyaH // 3 // // 271 //

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202 Jnanasara jatodrekavivekatoranatatau dhavalyamatanvati, hrdgehe samayocite prasarati sphite ca gitadhvanau 1 purnanandaghanasya kim sahajaya tadbhagyabhangya'bhavannaitadgranthamisatkaragrahamahas citras 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) bhAvastomapavitragomayarasailiptava bhUH va'taH, saMsiktA samatodakairatha pathi nyastA vivekasUjaH / adhyAtmAmRtapUrNakAmakalazacakre'tra zAstre pure, pUrNAnandaghane puraM pravizati svIyaM kRtaM maGgalam // 4 // // 272 // bhavastomapavitragomayarasair liptaiva bhuh sarvatah, samsikta samatodakairatha pathi nyasta vivekasrajah ,

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Prasastih 203 adhyatmamotapurnakamakalasas cakre'tra sastre pure, purnanandaghane puram pravisati sviyam krtam mangalam 11411 1127211 Meaning : In this city in the form of the book called Jnanasara (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 Jnanasara (Jaar), it will only be accomplishing its own supreme and auspicious good. (4) [272] Notes : Fait means a multitude, a number. (4) [2727 gacche zrIvijayAdi devasuguroH svacche guNAnAM gaNaiH, prauDhiM prauDhimadhAmni jItavijayaprAjJAH parAmaiyaruH / daratiyai AgifefactTAST THAT facit:, zrImannyAyavizAradasya kRtinAmeSA kRtiH prItaye // 5 // // 273 // gacche srivijayadidevasuguroh svacche gunanam ganaih , praudhim praudhimadhamni jitavijayaprajnah paramaiyaruhi tatsatirthyabhrtam Nayadivijaya prajnottamanam sisoli, Srimannyayavisaradasya krtinam esi ketih pritaye 11511 1127311

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

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205 Jnanasara 2. 3. Bibliography ( Sandarbha-grantha-Suci) Juanasara of Nyayacarya Nyayavisarada Mahopadhyaya Yasovijayaji: edited by Munirajasr Bhadragupta vijayaji; published by Sri Visvakalyana Prakasana Trust. Sanghvi Pole, Mehsana (Gujarat ); pp. 18 + 608; third edition, V.S. 2033, price : Rs. 15/Juansara of Nyayacarya Nyayavisarada Mahopadhyaya Yasovijayaji; edited by Pandit Bhagvandas Harakhchand; published by shah Hiralal Devachand, Sharada Mudranalaya, Pankore Naka, Ahmedabad; pp. 20 + 246; V.S. 1997, price : not mentioned. Jnanasara 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 Nyayacarya Nyayavisarada Mahopadhyaya Yasovijayaji; edited by Munipravara Shri Yasovijayaji; published by Yasobharati Prakasana Samiti, Raopura, Mahajana Gali, Baroda; pp. 34 + 196 (octavo) : 1957; price : 12-8-0. Amara Upadhyayaji : By Munishri Purnachandra vijavaji; Published by Shri Vijayadeva suriji Jaina Jnanamandir and Shri Yashovijayaji Jaina Sevasadan, Dabhoi (Dist. Baroda); pp. 26 + 158 +6; 1st edition, V. S. 2029; Price : Rs. 3-50.

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191 189 VERSE-INDEX zloka-sUcI (Sloka-Suci ) a (A) padyAGka: Stanza No. acintyA kA'pi sAdhunAM 264 acintya ka'pi sadhunam 264 ajJAnAhimahAmantraM ajnana'iimanamantram 191 atIndriyaM paraM brahma 203 atindriyam param brahma 203 adRSTArthe'nudhAvantaH 189 adrstarthe'nudhavantah adhigatyAkhilaM zabda. 208 adhigatyakhilam sabdaanAropasukha moha0 anaropasukha mohaanicchan karmavaiSamyaM anicchan karmavaisamyam antargataM mahAzalyam antargatam mahasalyam apUrNaH pUrNatAmeti apurnah purnatameti amUDhalakSyAH sarvatra amudhalaksyah sarvatra 256 arthAlambanayozcaitya arthalambanayoscaitya 213 arvAka sarvA'pi sAmagrI 166 arvak sarva'pi samagri 256 213 166

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208 Jnanasara padyAGkaH Stanza No. 86 112 112 167 38 alipto nizcayenAtmA alipto niscayenatma avAstavI vikalpaiH syAt avastavi vikalpaih syat avidyAtimiradhvaMse avidyatimiradhvanse asAvacaramAvarte asavacaramavarte asti ced granthibhijjJAnaM asti ced granthibhijjnanam asthire hRdaye citrA asthire hrdaye citra ahaM mameti mantro'yaM aham mameti mantro'yam ___ A (A) AtmanyevAtmanaH kuryAt atmanyevatmanah kuryat Atmabodho navaH pAzo atmabodho nava hpaso AtmasAkSikasaddharma0 atmasaksikasddharmaAtmA''tmanyeva yacchuddhaM atma"imanyeva yacchuddham AtmAna vivayaiH pAzaira atmanam visayaih pasair AnuzrotasikI vRttira anusrotasiki vrttir 119 119 110 110 183 242 242

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Sloka-suci Apattizca tataH puNya0 apattisca tatah punyaArurukSurmuniryogaM aruruksurmuniryogam ArUDhAH prazamazreNi arudhah prasamasrenim Alambanamiha jJeyaM alambanamiha jneyam AlambitA hitAya syuH alambita hitaya syuh i (I) icchan na paramAn bhAvAn icchan na paraman bhavan icchA tadvatkathAprItiH iccha tadvatkathapritih itthaM ca duHkharUpatvAt ittham ca duhkharupatvat itthaM dhyAnaphalAdyuktaM ittham dhyanaphaladyuktam - saraf fe svarNa istakadyapi hi svarnam uccatvadRSTidoSottha 0 uccatvadrstidosotthaudIrayiSyasi svAntAd udirayisyasi svantad ullasanmanasaH satya0 ullasanmanasah satya padyAGkaH Stanza No. 236 236 43 43 165 165 214 214 139 139 118 118 212 212 245 245 237 237 117 117 140 140 23 23 231 231 209

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210 e (E) ekaM brahmAstramAdAya ekamm brahmastramadaya ai (AI) aindrazrImukhamagnena aindrasrisukhamagnena ka (KA) karma jIva ca saMzliSTaM karma jivam ca samslistham karmayogadvayaM tatra karmayogadvayam tatra kAntA me samA kanta me samataivaika kRtamohAstravaiphalyaM krtamohastravaiphalyam kRpAnirvedasaMvega0 krpanirvedasamvegakRSNe pakSe parikSINe krsne pakse pariksine keSAJcadvipayajvarAturamaho kesancidvisayajvaraturamaho keSAM na kalpanAdava kesam na kalpanadarvi kriyAvirahitaM hanta ! kriyavirahitam hanta ! Jnanasara padyAGkaH Stanza No. 132 132 1 1 113 113 210 210 59. 59 134 134. 211 211 8 270 270 205. 205 66. 66.

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Sloka-suci kriyAzUnyaM ca yajjJAnaM kriyaunyam ca yajjnanam klezakSayo hi maNDUka0 kleaksayo hi mandukakSamApuSpasrajaM dharma0 ksamapuspasrajam dharmakSAyopazamike bhAve ksayopasamike bhave kSobhaM gacchan samudro'pi ksobham gacchan samudro'pi ga (GA) gacche zrIvijayAdidevasuguroH gacche srivijayadidevasuguroh gajAzvairbhUpabhavanaM gajasvairbhupabhavanam garjajjJAnagajotuGga 0 garjajjnanagajottungagirimRtsnAM dhanaM pazyan girimrtsnam dhanam pasyan guNavadbahumAnAder gunavadbahumanader guNavRddhyai tataH kuryAt gunavrddbyai tatah kuryat guNairyadi na pUrNo'si gunairyadi na purno'si gurutvaM svasya nodeti gurutvam svasya nodeti padyAGkaH Stanza No. 267 267 265 265 227 227 70 70 143 143 273 273 150 150 48 48 53 53 69. 69 71 71 137 137 61 61 211

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212 Jnanasara gauravaM pauravandhatvAt gauravam pauravandyatvat grAmArAmAdi mohAya gramaramadi mohaya ca CA) padyAGkaH Stanza No. 94 94 147 147 185 185 268 268 24 24 9. 263 carmacakSurbhUtaH sarve carmacaksubbstah sarve cAritraM viratiH pUrNA caritram viratih purna cAritraM sthiratArUpam caritiam sthiratarupam cAritramAtmacaraNAd caritramatmacaranad cittamArdIkRtaM jJAna cittamardrikstam jnanacitte'ntargranthagahane citte'ntargranthagabane citte pariNataM yasya citte parinatam yasya cinmAtradIpako gacchet cinmatradipako gacchet cha (CHA) chindanti jJAnadAtreNa .chindanti jnanadatrena 263 196 196 136 199 199

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Sloka-suci 213 padyAGkaH Stanza No. 163 163 271 271 238 238 241 241 87 ja (JA) jAgarti jJAnadRSTizcet jagarti jnanadrstiscet jAticAturyahIno'pi jaticaturyahno'pi jAtodrekavivekatoraNatato jatodrekavivekatoranatatau jitendriyasya dhIrasya jitendriyasya dhirasya jJAnameva budhAH prAhuH jnanameva budhah prahuh jJAnakriyAsamAveza jnanakriyasamavesah jJAnadarzanacandrArka0 jnanadarsanacandrarkajJAnadugdhaM vinazyeta jnanadugdham vinasyeta jJAnadhyAnatapaHzIla. jnanadhyanatapahsilajJAnapUtAM pare'pyAhuH jnanaputam pare'pyahuh jJAnamagnasya yacchama jnapamagnasya yaccharma jJAnAcArAdayo'pISTAH jnanacaradayo'pistah jJAnI kriyAparaH zAnto jnani kriya parah santo 87 158 158 18 266 266 14 i

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214 Jnanasara jJAnI tasmAd bhavAmbhogher jnani tasmad bhavambhodher jJAyerana hetuvAdena jnayeran hetuvadena jyotirmayIva dIpasya jyotirmayava dipasya padyAGkaH Stanza No. 173 173 204 204 104 104 ta (TA) 101 101 247 247 85 107 107 tathA yato na zuddhAtmaka tatha yato na suddhatmatadeva hi tapaH kArya tadeva hi tapah karyam tapaHzrutAdinA mattaH tapahsrutadina mattah taraGgataralAM lakSmIm tarargataralam laksmim tUlapalladhavo mUDhA tulavallaghavo mudha. tejolezyAvivRddhiryA tejolesya vivrddhirya tailapAtradharo yadvad tailapatradharo yadvad tyaktaputrakalatrasya tyaktaputrakalatrasya tyakte parigrahe sAdhoH tyakte parigrahe sadhoh 135 174 174. 198 __ 198 197 197

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sloka-suci 215 padyAGkaH Stanza No. da (DA) 225 225 161 172 172 114 114 232 232 dayAmbhasA kRtasnAna: dayambhasa krtasnanah duHkhaM prApya na dInaH syAt duhkham prapya na dinah syat dubuddhimatsaradrohair durbuddhimatsaradrohair dehAtmAdyaviveko'yaM dehatmadyaviveko'yam dravyapUjocitA bhedo0 dravyapujocita bhedo dha (DHA) dhanArthinAM yathA nAsti dhanarthinam yatha nasti dharmAstyAjyAH susaGgotthAH dharmastyajyah susarigothah dhAvanto'pi nayAH sarve dhavanto'pi nayah sarve dhyAtA karmavipAkAnAm dhyata karmavipakanam dhyAtA dhyeyaM tathA dhyAnaM dhyata dhyeyam tatha dhyanam dhyAtA'ntarAtmA dhyeyastu dhyata'ntaratma dhyeyastu dhyAnavRSTerdayAnadyAH dhyanavssterdayanadyah 243 243 60 249 249 259 259 233 233 234 234 44 44

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216 Jnapasara padyAGkaH Stanza No. 131 193 193 123 123 156 152 152 207 na (NA) na gopyaM kvApi nAroSyaM na gopyam kvapi naropyam na parAvartate rAzer na paravartate raser nayeSu svArthasatyeSu nayesu svarthasatyesu navabrahmasudhAkuNDa navabrahmasudhakundana vikArAya vizvasyo0 na vikaraya visvasyona suSuptiramohatvAn na susuptiramohatvan nApramANaM pramANaM vA napramanam pramanam va nAhaM pudgalabhAvAnAM naham pudgalabhavanam nityazucyAtmatAkhyAtira nityasucyatmatakhyatir nirapekSAnavacchinnA0 nirapeksapavacchinnanirmalaM sphaTikasyeva nirmalam sphatikasyeva nirvANapadamappe nirvanapadamapyekam nirvikAraM nirAbAdhaM pirvikaram nirabadham 207 251 ___251 82 105 105 144 144 34 262

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Sloka-suc1 nizraye vyavahAre ca niscaye vyavahare ca niSkAsanIyA viduSA niskasaniya vidusa pa (PA) pataGgabhRGgamInebha0 patangabhrngaminebhaparabrahmaNi magnasya parabrahmani magnasya paraspRhA mahAduHkhaM parasprha mahaduhkham parasvatvakRtonmAthA paras vatvak rtonmatha parigrahagrahAvezAda parigrahagrahavesad pazyatu brahma nirdvandvaM pasyatu brahma nirdvandvam pazyanneva paradravya0 pasyanneva paradravya pAtAlakalazA yatra patalakalasa yatra pApadhvaMsini niSkAme papadhvansini niskame pItvA jJAnAmRtaM bhuktvA pitva jnanamrtam bhuktva pIyUSamasamudrotthaM piyusamasamudrottham padyAGkaH Stanza No. 255 255 92 92 55 55 12 12 96 96 7 7 194 194 206 206 28 28 170 170 218 218 73 73 40 40 217

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218 Jnanasara padyAGka: Stanza No. 77 77 . . 275 275 pudgalaiH pudgalAstRpti pudgalaih pudgalastsptim puraHpuraHsphurattRSNA purahpurahsphurattrsna puraHsthitAnivodhis . purahshitanivordhyadhaspUrNatA yA paropAdheH parnata ya paropadheh pUrNI magnaH sthiro'moho purno magnah sthiro'moho pUryante yena kRpaNAsU puryante yena krpanas pRthaganayAH mithaH pakSa prthagnayah mithah paksaprakAzitaM janAnAM yair prakasitam jananam yair pratyAhatyendriyavyeyUha pralyabrtyendriyavuham prAradharmalavaNottAra pragdharmalavanottaram prAptaH SaSThaM guNasthAnaM praptah sastham gunasthanam prItibhaktivaco'saMgaiH pritibhaktivaco'sangaih ba (BA) bAhyadRSTipracAreSu bahyadrstipracaresu 250 250 254 254 229 229 177 177 215 215 153 153

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219 224 Sloka-suci padyAGka: Stanza No. bAhyadRSTeH sudhAsAra0 148 bahyadIsteh sudhasasa 148 bAhyabhAvaM puraskRtya 68 bahyabhavam puraskrtya 68 bibheSi yadi saMsArAn 49 bibhesi yadi sansaran 49 brahmaNyarpitasarvasvo 223 brahmanyarpitasarvasvo 223 brahmayajJaH paraM karma 220 brahmayajnah param karma 220 brahmAdhyayananiSThAvAn brahmadhyayananisthavan 224 brahmArpaNamapi brahma 222 brahmarpanamapi brahma 222 bha (BHA) bhaktizraddhAnaghumRNAn 226 bhaktisraddhanghusonan 226 bhavasaukhyena kiM bhUri0 bhavasaukhyena kimb huribhasmanA kezalocena bhasmana kesalocena 151 bhAvastomapavitragomayarasair 272 bhavastomapavitragomayarasair bhinnodezena vihitaM bhinnoddesena vihitam bhUzayyA bhaikSamazanaM biusayya bhaiksamasanam bhramavATI bahirdaSTira bhramvati bahirdrstir 146 130 130 151 272 221 221 95 95

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220 220 Jnanasara padyAGkaH Stanza No. 33 235 235 228 228 78 78 124 128 125 125 ma (MA) majjatyajJaH kilAjJAne majjatyajnah kilajnane maNAviva praticchAyA manaviva praticchaya madasthAnabhidAtyAgair madasthanabhidatyagair madhurAjyamahAzAkA madhurajyamahasaka madhyasthayA dRzA sarvadhva madhyasthaya disa sarvesv manaH syAvyAtaM yAvat manah syad vyapstam yavat manovatso yuktigavIM manovatso yuktigavim manyate yo jagattattvaM manyate yo jagattattvam mayUrI jJAnadRSTizcet mayuri jnanadrstiscet mithyAtvazailapakSacchid mithyatvasailapaksacchid mithoyuktapadArthAnAm mithoyuktapadarthanammunirathyAtmakailAze muniradhyatmakailase mUchinnadhiyAM sarva murcchachannadhiyam sarvam 122 122 91 133 133 39 111 111 157 157 200 200

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Sloka-suci mUlottaraguNazreNi0 mulottaragunasrenimokSeNa yojanAd yogaH moksena yojanad yogah ya (YA) yaH karma hutavAn dIpte yah karma hutavan dipte yaH pazyennityamAtmAnam yah pasyetnityamatmanam yaH snAtvA samatAkuNDe yah snatva samatakunde yataH pravRttirna maNau yatah pravrttirna manau yatra brahma jinAcA ca yatra brahma jinarca ca yathA cintAmaNi datte yatha cintamanim datte yathA yaudhaiH kRtaM yuddhaM yatha yodhaih krtam yuddham yathA zophasya puSTatvaM yatha sophasya pustatvam yaciddarpaNa vinyasta0 yasciddarpanavinyastayastyaktvA tRNavad bAhyAm yastyaktva trnavad bahyam rte gambhIramadhyasyA0 yasya gambhiramadhyasya padyAGkaH Stanza No. 248 248 209 209 217 217 106 106 109 109. 100 100 246 246 178 178 116 116 102 102 32 32 195 195. 169. 169 221

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222 F yasya jJAnasudhA sindhau yasya jnanasudhasindhou yasya dRSTiH kRpAvRSTir yasya drstih krpavrstir yasya nAsti parApekSA yasya nasti parapeksa yA zAntaikarasAsvAdAda ya santaikarasasvadad yA sRSTirbrahmaNo bAhyA ya srstirbrahmano bahya yuSmAkaM saMgamo'nAdir yusmakam sangamo'nadir yeSAM bhrUbhaGgamAtreNa yesam bhrubhangamatrena yogasaMnyAsatastyAgI yogasamnyasatastyagi yo na muhyati lagneSu yo na muhyati lagnesu ra (RA) ratnaistribhiH pavitrA yA ratnaistribhih pavitra ya ruddhabAhyamanovRttera ruddhabahyamanovrtter rUpe rUpavatI dRSTira rupe rupavati drstir la (LA) lAvaNyalaharI puNyaM 0 lavanyalaharipunyam Jnanasara padyAGkaH Stanza No. 10 10 16 16 129 129 75 75 159 159 58 58 162 162 63 63 27 27 160 160 239 239 145 145 149 149

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Sloka-suci 222 padyAGkaH Stanza No. 84 84 3 180 180 179 179 182 182 184 184 252 252 liptatAjJAnasaMpAta. liptatajnanasampatalipyate pudgalaskandho lipyate pudgalaskandho lokamAlambya katavyaM lokamalambya kartavyam lokasaMjJAmahAnadyAm lokasamjnamahanadyam lokasaMjJAhatA hanta lokasamjnahata hanta lokasaMjJojjhitaH sAdhuH lokasamjnojjhitah sadhuh loka sarvanayajJAnAM loke sarvanayajnanam va (VA) vaco'nuSThAnato'saGga vaco'nusthanato'sangavatsa ! kiM cazcalastrAnto vatsa ! kim cancalasvanto vastutastu guNaiH pUrNam vastutastu gunaih purnam vAdAMzca prativAdAMzca vadansci prativadansca vikalpacaSakairAtmA vikalpacasakairatma vikalpaviSayottIrNaH vikalpavisayottirnah 72 72 17 17 64 64 rasa

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224 Jnanasara padyAGkaH Stanza No. 258 258 126 56 175 175 164 79 79 155 vidyAvivekasaMpanno vidyavivekasampanno vibhinnA api panthAna: vibhinna api panthanah vivekadvIpaharyakSaH vivekadvipaharpaksaih viSaM viSasya vahnazca vinam visasya vahnesca viSamA karmaNaH sRSTira visama karmanah srstir viSayormiviSodgAraH visayormivisodgarah vistAritakriyAjJAna vistaritakriyajnanavRddhAstRSNAjalApUNaira vrddhastisnajalapurnair vedoktatvAnmanaHzuddhayA vedoktatvanmanahsuddhya vyApAraH sarvazAstrANAM vyaparah sarvasastranam za (SA) zamazaityapuSo yasya samasaityapuso yasya zamasUktasudhAsiktaM samasuktasudhasiktam zarIrarUpalAvaNya0 sarirarupalavanya 155 50 219 219 202 202 15 47 47 141 141

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Sloka-suci 225 padyAGkaH Stanza No. 147 147 188 188 192 192 108 108 142 142 260 260 zAsanAt trANazaktezca sasanat tranasa ktesca zAstre puraskRte tasmAd sastre puraskrte tasmad zAstroktAcArakartA ca sastroktacarakarta ca zucInyapyazucIkartu sucinyapyasucikartum zuddhAH pratyAtmasAmyena suddhah pratyatmasamyena zuddhAtmadravyamevAI suddhatmadra vyamevaham zuddhAnubhavavAna yogI suddhanubhavavan yogi zuddhe'pi vyomni timirAd sudd he'pi vyomni timirad zuddhoJchAdyapi zAstrAjJA0 suddhonchadyapi sastrajnazreyaH sarvanayajJAnAM sreyah sarvanayajnanam zreyoTThamasya mUlAni sreyodrumasya mulani zreyo'thino hi bhUyAMso sreyo'rthino hi bhuyanso sa (SA) saMyatAtmA zraye zuddho0 samyatatma sraye suddho 115 190 190 253 253 138 181 181

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226 Jnanasara 88 padyAGkaH Stanza No. saMyamAstraM vivekena samyamastram vivekena saMyojitakaraiH ke ke samyojitakaraih ke ke saMsAre nivasan svArtha sansare nivasan svaithasaMsAre svapnavanmithyA sansare svapnavanmithya sajJAnaM yadanuSThAnaM sajnanam yadanusthanam sadupAyapravRtAnAm 244 sadupayapravrttanam 244. sandhyeva dinarAtribhyAM sandhyeva diparatribhyam ___or samAdhirnandanaM dhairya samadhirnandanam dhairyam saritsahasraduSpUra0 saritsahasraduspurasAmyaM bibharti yaH karma0 168 samyam bibharti yah karma 168. sAmrAjyamapratidvandvam 240 samrajyamapratidvandvam 240 siddhiM siddhapure purandarapura0 269 siddhim siddhapure purandarapura- 269 mukhino viSayAtRptA sukhino visayattp:a 154 154 51

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Sloka-stics 227 padyAGkaH Stanza No. 103 103 216 216 mulabhaM vAganuccA sulabhas vaganuccaram sthAnAdyayoginastIrthoM sthanadyayoginastirthosthiratA vAGmana kAyaira sthirata varimanah kayair sthIyatAmanupAlambhaM sthiyatamanupalambham sthairya bhavabhayAdeva sthairyam bhavabhayadeva sthairyaratnapradIpazced sthairyaratnapradipasced spaSTaM niSTaGkitaM tattvam spastam nistarikitam tattvam spRhAvanto vilokyante spravanto vilokyante sphuranmaGgaladIpaM ca sphuranmangaladipam ca smaraurvAgnijvala tyantara smaraurvagnirjvalatyantar svaguNaireva tRptizced svagunaireva tiptisced svadravyaguNaparyAya svadravyagunaparyaya 63 230 230

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228 svabhAvalAbhasaMskAra0 svabhavalabhasanskarasvabhAvAbhAt kimapi svabhavalabhat kimapi svabhAvasukhamagnasya svabhavasukhamagnasya svayaMbhUramaNasparddhi0 svayambhuramanasparddhi svasvakarmakRtAvezAH svasvakarmakrtavesah svAgamaM rAgamAtreNa svagamam ragamatrena svAnukUlAM kriyAM kAle svanukulam kriyam kale Wan Jnanasara padyAGkaH Stanza No. 35 35 89 89 11 11 46 46 124 124 127 127 67 67

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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.

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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/