Gyansara

Author(s): Maniprabhsagar, Rita Kuhad, Surendra Bothra
Publisher: Prakrit Bharati Academy
Catalog link: https://jainqq.org/explore/032769/1

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Ma Ke . Heal 19-9 2. Ci Ju Zhong Wen Hui Chuang Hui Mu nyAyavizArada upAdhyAya yazovijaya kRta 11 San Xing "De Fang Shi Fen Wei Li Shi Zai amah [ {iriti Ya Lie Ke Ke IR TR] 11Yue 17 Qi Er Qi Qi ,, , gaNi maNiprabhasAgara ----ET $31,Wen - <Page #2
prAkRta bhAratI puSpa-98 pradhAna sampAdaka mahopAdhyAya vinayasAgara nyAyavizArada yazovijayopAdhyAya praNIta jJAnasAra hindI anuvAdaka gaNi maNiprabhasAgara aMgrejI anuvAdaka rItA kuhAr3a evaM surendra botharA prakAzaka prAkRta bhAratI akAdamI, jayapura pArasa prakAzana, naI dillI

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prakAzaka : HINDI ma. vinayasAgara saMyukta saciva prAkRta bhAratI akAdamI 3826, motIsiMha bhomiyoM kA rAstA jayapura-302003 harakhacanda nAhaTA adhyakSa, pArasa prakAzana, 21, Ananda loka naI dillI-110049 prathama saMskaraNa : san 1995 mUlya : assI rupaye mAtra - mudraka chuTTanalAla agravAla buka bAiMDiMga varksa, jayapura

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Editorimeshif Editor-in-chief : M. Vinaysagar prakrit Bhara Prakrit Bharati Pushpa-98 Nyaya Visharad Yashovijayopadhyaya's JNANA SARA JNANA SARA (Essence of knowledge) Hindi Translation Gani Maniprabh Sagar English Translation Rita Kuhad and Surendra Bothara Publisher Prakrit Bharati Academy, Jaipur Paras Prakashan, New Delhi

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artha-sahayoga zrI gauDI pArzvanAtha jaina zve. mUrti pUjaka saMgha kI peDhI ( sAMcora-343041 (jilA jAlora-rAjasthAna)

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(prakAzakIya) bhAratIya vAGmaya ko jaina paramparA ne pracura samRddhi pradAna kI hai| isa yogadAna ke pIche anekoM jaina zramaNoM tathA vidvAnoM kI akhUTa sAdhanA kA hAtha rahA hai| jaise AkAza ke asaMkhya tArA gaNa apanI AbhA nirantara bikharAte rahate haiM vaise hI bhagavAna mahAvIra kI paramparA ke asaMkhya zramaNoM-vidvAnoM kI kRtiyoM kI AbhA se bhAratIya jJAnAkAza AbhAsita hai| ina jJAna-sAdhakoM ke samUha meM katipaya aise vyaktitva bhI ubhare haiM jinheM sUrya-candra kI saMjJA dI jA sakatI hai| upAdhyAya yazovijayajI aise hI anupama manISI the| unheM haribhadrasUri tathA hemacandrAcArya kI paramparA kA aMtima bahumukhI pratibhAvAna vidvAna mAnA jAtA hai| ___prAkRta bhAratI tathA pArasa prakAzana aise prakhara jyotirdhara manISI kI eka prasiddha AdhyAtmika kati ke prakAzana ko gaurava kA avasara mAnatI haiN| navIna-nyAya ke jaina yuga kA AraMbha karane vAle yazovijaya jI kI tarkAdhArita cintana zailI meM kharataragaccha ke mahAna adhyAtma-yogI zrImad AnandaghanajI se milana ke pazcAt eka anokhA parivartana aayaa| ve AdhyAtmika aura samanvaya-mUlaka cintana dizA kI ora muDa gye| jJAnasAra meM vahI AdhyAtmika cintana tathA gItA va yoga-darzana kA samanvaya dikhAI detA hai| hameM vizvAsa hai ki hindI padya-gadyAnuvAda tathA aMgrejI anuvAda sahita yaha grantha hamAre cintana zIla pAThakoM ko naI dizA pradAna kregaa| hama gaNivarya maNiprabhasAgara jI ke AbhArI haiM ki unhoMne apane kAvyamaya anuvAda ko prakAzita karane kA avasara pradAna kiyaa| aMgrejI anuvAda ke lie zrImatI rItA kuhADa tathA zrI surendra botharA kA dhanyavAda /

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zrI gauDI pArzvanAtha jaina zve. mUrti pUjaka saMgha kI peDhI, sAMcora kA artha sahayoga isa prakAzana hetu hameM milA, peDhI ke prati hamArA AbhAra / harakhacanda nAhaTA adhyakSa, pArasa prakAzana naIdillI ma. vinayasAgara nidezaka, prA. bhA. a. jayapura

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praveza AtmA paramAtma pada kI sarvocca sthiti ko prApta kare, isI ekamAtra lakSya se upAdhyAya zrI yazovijayajI ma. ne adhyAtma-prANa jJAnasAra grantha kI racanA kI hai| hamane apanI jIvana paddhati dvArA saMsAra kA bhavabhramaNa hI bar3hAyA hai ! hamane apanI hI avicArI pravRtiyoM dvArA cora aura luTeroM ko nimaMtrita kiyA hai| AtmaguNoM kA vinAza aura sAMsArika pravRttiyoM kA vistAra hI hamAre puruSArtha kA kendra banA hai| jina AtmaguNoM ke hama svAmI haiM, jinakA vikAsa karake hama apanI saMsArayAtrA ko virAma de sakate haiM una jJAna, darzana aura cAritra ko to jaise hamane niSkAsita kara diyA hai aura isI kAraNa Aja hama na cAhate hue bhI janma aura mRtyu ke pAToM ke bIca bhayaMkara rUpa se phaMse hue haiN| hamArI isa bhayAnaka saMsAra yAtrA ke liye hama svayaM uttaradAyI haiM aura isI ko uttarAdhyayana sUtra meM eka gAthA dvArA abhivyakta kiyA gayA hai : appA naI veyaraNI appA me kuuddsaamlii| appA kAmaduhA gheNu apyA me naMdaNaM vnnN|| he Atman ! tU svayaM hI naraka kI vaitaraNI nadI hai aura tU svayaM hI adbhuta camatkArI kAmadhenu gAya hai, tU hI zAlmalI vRkSa hai to tU hI svarNa kA naMdana vana hai| bhayaMkara aura jaharIle kaSAyoM ko sammAna ke sAtha AmaMtrita karake hamane svayaM ko narakagAmI banAyA hai| hamArI yaha anAdikAla se calI A rahI saMsArayAtrA samApta ho isI bAta ko lakSya meM rakhate hue yaha grantha nirmita huA hai| isa grantha ke mAdhyama se kisa sthiti meM hama Atma-zuddhi kI ora gatizIla bana sakate haiM una mAdhyamoM kA digdarzana karavAyA gayA hai|

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jJAnasAra kA jaise-jaise paThana-pAThana karate jAte haiM, saMsAra ke padArthoM meM Asakta cetanA kucha samaya ke liye to adhyAtma ke gahare sAgara meM DUbane lagatI hai| pU. upAdhyAyajI ma. gaMbhIra aura tArkika vidvAna hote hue bhI Atmasamarpita saMta the aura isI kAraNa unake choTe-choTe zlokoM meM bhI AtmA ko gaharI aura mArmika coTa karane vAlI sAdhanA pUrNa carcA hai| jJAnasAra meM 32 aSTaka haiN| ATha-ATha gAthA pratyeka meM hone ke kAraNa inheM aSTaka ke rUpa se saMbodhita kiyA gayA hai| ina pratyeka aSTakoM meM bhinna-bhinna viSaya haiN| prathama aSTaka meM vAstavika aura kAlpanika pUrNatA kA vivecana hai| upAdhyAya jI spaSTa rUpa se ghoSaNA karate haiM ki bhautika padArthoM se prApta pUrNatA kAlpanika pUrNatA hai kyoMki vaha Aropita hai| yaha Aropita pUrNatA kabhI bhI vinaSTa ho sakatI hai| jabaki AtmajJAna kI prApti evaM AtmaguNoM kA vistAra hI vAstavika pUrNatA hai| isakI puSTi meM unhoMne vibhinna tarka bhI prastuta kiye haiN| dvitIya magnatASTaka hai| magna AtmA ko AbhyaMtara AtmA ke rUpa meM bhI jAna sakate hai| isa Atma-magna sthiti meM AtmA kA kartA evaM bhoktA bhAva samApta ho jAtA hai aura usake sthAna para usameM jJAtA aura draSTA bhAva vikasita ho jAtA hai| jaba taka hamArI cetanA meM para-dravya ke prati kartA aura bhoktA bhAva hai tabhI taka kaSAyoM kI utpatti hai aura kaSAyoM kI utpatti hI karmabaMdhana kA kAraNa banatI hai| eka prakAra se isa aSTaka dvArA AtmA kA sAkSI bhAva evaM sAkSI bhAva se utpanna AnaMda kI sthiti kA vivecana kiyA tRtIya sthiratA kA aSTaka hai| sAkSI bhAvoM kI utpatti Atma-sthiratA meM hI utpanna hotI hai| AtmA svayaM akhaMDa aura akSaya AnaMda kA svAmI hai| para mohajanaka caMcalatA ke kAraNa hI kSaNika sukhoM ko prApta karane ke liye apane aMtara meM chipe AtmAnaMda ko vismRta kara baiThA hai| sAdhanA mArga kI gaMbhIratA, sthiratA ke abhAva meM saMbhava nahIM hai| mana, vacana aura kAyA kI sthiratA adhyAtma kI prAraMbhika para mahatvapUrNa zarta hai| jIvana kI asthiratA rUpa kAlimA ke samakSa sthiratA niSkalaMka prakAzapuMja hai|

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5 gItA meM zrIkRSNa ne bhI sthitaprajJatA ko sarvotkRSTa sthiti kahA hai parantu aisI utkRSTa sthiti ko prApta karanA sahaja nahIM hai| isake liye iSTa-aniSTa sabhI sthitiyoM ke prati udAsInatA, spRhAoM kA tyAga evaM rAga-dveSa kA samUla nAza karanA par3atA hai| _ 'duHkheSvanudvigamanA: sukheSu vigataspRhaH / vItarAgabhayakrodha: sthitadhIrmunirucyate // ' caturtha mohASTaka hai| mohabhAva ke kAraNa hI saMsAra kA paribhramaNa hai aura usakA tyAga mokSa hai| jisakA jaisA svabhAva hai usako usI rUpa meM na samajhanA moha athavA mithyAbuddhi kA pariNAma hai aura jisakA jaisA svabhAva hai usako usI svarUpa meM samajhanA mokSamArga kI utkRSTa sIDhI hai| aSTa karmoM meM sabase khataranAka moha hI hai| agara mohanIya karma para vijaya prApta ho jAya to aisA mAnanA cAhiye ki senApati para niyaMtraNa sthApita ho cukA hai| jisa senA kA senApati niyaMtraNa meM A jAya, usa senA ke pAMva ukhaDate samaya nahIM lgtaa| du:khamaya saMsAra ko sukhamaya mAnakara usameM Asakta rahane kA mukhya kAraNa mohanIya karma kA hI pariNAma hai| _ 'egohaM natthi me koI nAhamanassa kassavi' maiM ekAkI huuN| saMsAra ke sAre saMbaMdha nAzavAna hai| isa prakAra kI bhAvanA moha baMdhana ko tor3ane ke liye tIkhI talavAra hai| isake bAda jJAnASTaka hai| moha kA tyAga samyagjJAna kI sthiti meM hI saMbhava hai| vidvattA aura samyagjJAna meM aMtara hai| vidvattA ke dvArA hama paMDita kI upAdhi ko prApta kara sakate haiM, parantu jJAnI nahIM bana sakate / mAtra vidvattA saMsAra paribhramaNa kA kAraNa banatI hai| jabaki samyak jJAna mokSa prApti kA sAdhana hai| tattvArtha sUtra kA prAraMbha hI isa sUtra se hotA hai 'samyagdarzanajJAnacAritrANi mokSamArga:' samyagjJAna Atma-jJAna bhI kahalAtA hai| AcAra kI apekSA se bhI jJAna mahatvapUrNa hai, kyoMki jJAna ke prakAza meM hI AcAradarzana saMbhava hai|

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isake bAda zamASTaka hai| samatA nadI vaha mIThI aura pavitra dhArA hai jisameM hRdaya ke rAga-dveSa kI sArI malinatA baha jAtI hai| jisane eka bAra samatA kA mAdhurya cakha liyA vaha kabhI bhI rAga-dveSa ke viSamaya pyAle kI , ora A~kha nahIM utthaataa| sRSTi ke prANi mAtra ke prati apanatva bhAvoM kA vistAra samatA kA mIThA phala hai| vaha AtmA kI paripakva avasthA hai| isI kA dUsarA nAma vItarAgatA hai| gItA meM samadRSTi kI vyAkhyA isa prakAra upalabdha hotI hai 'vidyA-vinaya-saMpanne brAhmaNe gavi hstini| zani caiva zvapAke ca paMDitA: samadarzinaH // ' samadRSTi paMDita vidyA vinaya yukta brAhmaNa meM, gAya meM, hAthI meM, kutte aura harijana meM samAna dRSTikoNa rakhatA hai| samabhAvI puruSa bAhma svarUpa ko na dekhakara mAtra AtmasvarUpa ko dekhatA hai| aura Atma svarUpa kI apekSA se sRSTi kI samasta AtmAeM samAna haiN| isake bAda indriyajayASTaka hai| AtmA aura paramAtmA ke madhya kA aMtara batAte hue AnaMdaghanajI ma. kahate haiM 'jeNe te jityo re teNe hU~ jItIyo re, puruSa kisyuM mujha nAma' he prabhu ! jina indrayoM para Apane niyaMtraNa sthApita kara liyA thA, una indriyoM ne mujha para apanA svAmitva sthApita kara liyA hai| indriyoM kI gulAmI hI hamAre samasta duHkhoM kI janetA hai| indriyoM kI gulAmI karate-karate isa AtmA kA anaMta samaya bIta gyaa| phira bhI gulAmI karate abhI taka tapti nahIM huii| eka kavi ne likhA hai 'agni jo tRpti indhane nadI thI jaladha purAya mere lAla to viSaya sukha bhoga thI jIva e tRpta thAya mere lAla' isa aSTaka meM udAharaNa sahita batAyA gayA hai ki mAtra eka indriya kI gulAmI prANa tyAga kI sthiti kA nirmANa kara detI hai, to pAMcoM indriyoM

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kI gulAmI hameM kitanI khataranAka sthiti meM pahuMcA sakatI hai, isakI to mAtra kalpanA hI kI jA sakatI hai| hemacaMdrAcArya ne saMsAra kI paribhASA dete hue yogazAstra meM kahA hai krodha, mAna, mAyA aura lobha tathA indriyoM kI galAmI meM Asakta AtmA hI saMsAra hai aura ina para vijaya prApta karanA hI mokSa hai| audayika bhAva rUpa gRhasthAzrama se saMbaMdhita dharmoM kA tyAga kiye binA indriyoM para vijaya pAnA saMbhava nahIM hai, ata: indriya jayASTaka ke bAda tyAgASTaka kA kathana kiyA gayA hai| anAdi anaMta kAla ke isa saMsAra ke paribhramaNa meM jIva aneka jIvoM se saMbaddha hotA hai| yaha saMyoga bAda meM viyoga meM badala jAtA hai| yaha jAnate hue bhI jIva una saMbaMdhoM ke prati Asakta ho jAtA hai aura isa kAraNa duHkhI banatA hai| jo hamArA nahIM hai yA jinakA saMbaMdha samApta ho jAne vAlA hai, unake prati rAga bhAva kA tyAga karanA hI Atma-svabhAva kI pariNati kA mukhya AdhAra hai| isake bAda kriyASTaka kahA gayA hai| kriyA ke abhAva meM Atma-dharma meM sthiratA nahIM aatii| 'jJAnakriyAbhyAm mokSaH' . arthAt jJAna aura kriyA kI yuti hI mokSa kA kAraNa hai| tRpti aSTaka meM Atma-bhAva kI pUrNatA kA darzana hai| Atma-ruci jagate hI samasta prakAra kI atRptiyoM kA anta ho jAtA hai aura AtmA paripUrNa tRpta bhAvoM meM magna ho jAtA hai| yaha nizcita tathya hai ki jo Atma-bhAvoM meM tapta ho gayA vaha nirlipta rahatA hai| saMsAra ko kAjala kI koTharI kI upamA dI gaI hai| usameM jo bhI rahegA use dAga lagegA hii| parantu jo Atma-bhAva meM DUba gayA vaha aisI sthiti meM bhI alipta raha sakatA hai| mahAmanIzvara zrI sthUlibhadra jaise mahApuruSa kA udAharaNa ina bhAvoM kI puSTi kA preraka aura jIvaMta pratIka hai| nirlepASTaka inhIM bhAvoM ko svara detA hai| nirlipta sAdhaka ko saMsAra iSTa nahIM hotaa| ata: use kisI bhI padArtha kI koI spRhA nahIM hotii| use mAtra svarUpa-bodha hI iSTa hotA hai|

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ina bhAvoM kI puSTi ke liye nirlepASTaka ke bAda ni:spRhASTaka kahA gayA hai| bAhara se ni:spRha jo ho gayA vaha antara ke anaMta vaibhava ko pA gyaa| . _ ni:spRha mAnava parama mauna ho jAtA hai| mauna kA artha na bolanA, itanA hI nahIM hai| mauna kA artha hai-indriyoM ke sAtha Asakti bhare vyavahAra kA tyAga ! jisa jIva ko svaruci bhAva jaga gayA vaha indriyoM ko unake yathArtha rUpa meM pahicAna letA hai aura isa kAraNa vaha unake prati Asakta nahIM hotaa| parama mauna ho jAtA hai| yahI tathya maunASTaka vyakta karatA hai| mauna vahI ho sakatA hai jisane AtmavidyA prApta kara lI ho| isI kAraNa maunASTaka ke bAda vidyASTaka kahA gyaa| vidyA kA tAtparya zabdoM kA saMgraha nhiiN| balki jo AtmA ke yathArtha rUpa kA paricaya de vahI vidyA hai| Atma-vidyA ko prApta karate hI sAdhaka kA jar3a cetana bheda rUpa viveka jaga jAtA hai| viveka kA artha hai heya aura upAdeya kA bodha honaa| jise zarIra aura AtmA kA bheda samajha meM A gayA vaha vivekI ho jAtA hai| isI kAraNa vidyASTaka ke bAda vivekASTaka kA kathana hai| kadAgraha kA tyAga karake jo vyakti syAdvAda kA siddhAnta svIkAra karatA hai vaha rAga-dveSa donoM meM saMtulita rahatA hai| usI saMtulana ko mAdhyasthya bhAva kahA hai| isI bhAva kA ciMtana madhyasthASTaka meM kiyA gayA jo Atma-bhAvoM meM saMtulita ho gayA vaha sadA bhayarahita ho jAtA hai| kyoMki bhaya sadA saMsAra kI Asakti ke kAraNa hI hotA hai| Asakti miTate hI sAdhaka nirbhaya ho jAtA hai| yaha ciMtana nirbhayASTaka meM kiyA gayA phira vaha AtmA saMsAra kI prazaMsA yA niMdA meM nahIM dduubtaa| use prazaMsA ke prati kisI prakAra kA koI rAga nahIM hotaa| atyanta sUkSmatA ke sAtha isa tathya kA vizleSaNa anAtmazaMsASTaka meM kiyA gayA hai| ___ jIva ke anAdi kAla ke bhramaNa kA mUla kAraNa he tattvadRSTi kA abhAva / isake kAraNa vaha vastu ko usake yathArtha rUpa meM nahIM dekha paataa| vaha sadA rAga yA dveSa kI dRSTi se vastu ko mUlya detA hai aura isI kAraNa

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karmabaMdhana kI prakriyA ko janma detA hai aura mithyAtva ke aMdhakAra meM bhaTakatA rahatA hai| tattvadRSTi nAmaka aSTaka meM isa tattva kA nirUpaNa kiyA gayA hai| __ bAhya dRSTi se vimukha huA AtmA antara-dRSTi ke prayoga ke kAraNa antara kI vipula samRddhi kA svAmI bana jAtA hai| isI kAraNa tatvadRSTi aSTaka ke bAda sarvasamRddhayaSTaka kA kathana kiyA gyaa| jo sAdhaka karma aura karma ke pariNAmoM kA sadA ciMtana karatA hai, vaha rAga dveSa se mukta hokara samabhAva meM vicaraNa karatA hai| karma hI haMsAtA hai, karma hI rulAtA hai, isa prakAra jo karma ke paripAka se sAkSAtkAra kara letA hai vaha vyakti phira karma meM na phaMsa kara Atma-bhAva meM DUba jAtA hai| yaha ciMtana detA hai-karmavipAkaciMtanASTaka ! karma-vipAka kI vicitratA kA ciMtana karatA huA sAdhaka saMsAra ke prati udvigna/udAsIna ho jAtA hai| phira vaha jaldI se jaldI saMsAra dazA se mukta hone ke prati ciMtanazIla aura kriyAzIla ho jAtA hai| bhavodvegASTaka meM inhIM tathyoM kA khulAsA kiyA gayA hai| jo jIva saMsAra ke prati udAsIna ho gayA vaha phira loka saMjJA meM Asakta nahIM hotaa| usakI kriyA loka dikhAve ke liye nahIM AtmA ke liye hotI hai| usakA AcAra sahaja bana jAtA hai| vaha loka se prabhAvita nahIM hotaa| lokasaMjJAtyAgASTaka una logoM ke sAmane lAla battI rakhatA hai jo bheda vijJAna kI bAteM karate haiM para loka saMjJA meM Dabe haiN| anAsakta sAdhaka zAstroM ke AdhAra para apane jIvana aura AcAra kA nirmANa karate haiN| Apta puruSoM kI vANI hI zAstra kahalAtI hai| isakA vivecana zAstrASTaka meM pUjya upAdhyAyajI ma. ne kiyA hai| parigraha hI mUrchA kA AdhAra hai| zAstroM meM mUrchA ko hI parigraha kahA hai| yaha mUrchA hI saMsAra bar3hAtI hai| isakA tyAga kiye binA Atmamahala kI dizA meM Age nahIM baDhA jA sktaa| isaliye parigrahatyAgASTaka kA vidhAna kiyA gyaa|

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___10 jisane zAstroM ke AdhAra para calane kA nirNaya lekara, samasta parigraha kA tyAga kara, Atma-rasa meM lIna hone ke liye apane kadama bar3hA diye vaha Atma anubhava meM tallIna ho jAtA hai| anubhavASTaka meM kahA gayA hai ki anubhava parama ciMtAmaNi ratna tulya hai| ___ AtmA ko AtmA ke sAtha jor3ane vAle ko yoga kahA hai| sAdhaka ne Atma-prApti kA nizcaya kara liyA, usane parigraha kA tyAga kara liyA, zAstra kA AdhAra svIkAra kara liyA, to aba use sAdhanA ke mArga para calanA hotA hai| isI bAta kA sUkSma nirUpaNa yogASTaka meM kiyA gayA hai| dravya yajJa meM samidhAeM homI jAtI hai| yahAM to bhAva yajJa kA vidhAna hai| karma rUpI samidhAoM ke jJAna rUpa yajJa meM tapa rUpa Aga meM homanA hotA hai| yahI ciMtana niyAgASTaka meM phalita huA hai| bhAvaya dvArA jisane apanI karma samidhAoM kA havana kara diyA vaha apane samarpaNa bhAvoM ko bhAva-pUjA dvArA abhivyakti detA hai| isa kAraNa niyAgASTaka ke bAda pUjASTaka kA kathana hai| bhAvapUjA kA phalita hai-dhyAna ! Atma-svarUpa meM DUbanA hI dhyAna kahalAtA hai / dhyAnASTaka meM isa ciMtana kA khulAsA kiyA gayA hai| ___ zAstroM meM tapa ke bAhya aura AbhyaMtara rUpa se do prakAra batAye haiM jo kramaza: Atma ArohaNa meM mukhya sAdhana banate haiN| tapa ke yathArtha rUpa kA bodha detA hai-tapASTaka ! jaina darzana kA mukhya siddhAnta syAdvAda hai| syAdvAda siddhAnta yadi vyakti svIkAra kara letA hai to rAga-dveSa se mukta ho jAtA hai| duniyA meM dvaMdva isIliye hai ki vyakti eka eka naya ko pakaDakara baiTha jAtA hai| yadi sarva nayoM ko svIkAra kara liyA jAtA hai to vikRtiyAM samApta ho jAtI haiN| isa antima aSTaka meM isI siddhAnta kI vyAkhyA kI gaI hai| eka taraha se yaha aSTaka samasta aSTakoM kA sAra hai| pudgaloM kA poSaNa karane ke liye anekoM anekoM janama isa jIva ne vyartha kiye haiN| para yadi eka janma meM pudgaloM kA upayoga Atma-zuddhi ke liye kiyA jAye to yaha bAra-bAra kA janma maraNa sadA-sadA ke liye dUra ho

Page #16
11 sakatA hai| Atmazuddhi kaThina avazya hai para asaMbhava nhiiN| isake liye paramAtma darzana aura paramAtma vANI kA zravaNa hamAre liye saphala aura sarvotkRSTa sAdhana ho sakate haiN| ___ sAMpoM se bhare bAvanA caMdana meM koI vyakti jAnA cAhe to use ni:saMdeha khatarA rhegaa| para vaha yadi mayUra kI vyavasthA karake jAye to vaha nirbhaya hokara bhramaNa kara sakegA aura icchita caMdana prApta kara skegaa| ThIka isI prakAra hamArA jIvana durguNa rUpI agaNita sAMpoM kA paDAva hai| apane mithyAtva aura aviveka bhare AcaraNa se hamane unheM sadA puSTa kiyA hai| paramAtma vANI rUpa mayUra yadi sAtha ho to svataH sAre durguNa maidAna chor3a jaayeNge| jJAnasAra eka aisA hI anamola grantha hai jo hameM Atma-guNoM kI gaharI samajha detA hai| jJAnasAra kI mahattA darzana, zravaNa, vAcana, ciMtana, manana aura nididhyAsana meM eka krama hai| ye kramaza: gahare hote cale jAte haiN| vartamAna ke uthale yuga meM vyakti darzana, zravaNa aura vAcana taka sImita ho gayA hai| usameM vaiparItya dizi ke AkramaNa se sAtvikatA aura maulika ojasvitA kA abhAva ho gayA hai| darzana athavA zravaNa kiMvA vAcana meM yadi sattva kI upasthiti ho to svata: agalI ciMtana aura manana kI pagaDaMDiyoM para vyakti agrasara ho jAtA hai| . bhaTake vAtAvaraNa meM darzana (dekhanA) ne dRSTi ko nahIM vikRti ko janma diyA hai ! zravaNa ne jIvana kalA ko samajhAne kA nahIM, vRttiyoM ko bhaDakAne kA kAma kiyA hai ! kyoMki ciMtana-manana-nididhyAsana kA koI AdhAra nahIM thA ! vyakti dina-rAta kASAyika aura kAmuka vRttiyoM ke uttejana meM apanI jiMdagI hAra rahA hai| aise uttapta aura saMtapta jIvana bhU-bhAga para amRta varSA karate haiM mahApuruSa ! jo aise sAhitya kA sarjana karate haiM jo jIvana ko jIvana-rasa se siMcita karatA hai|

Page #17
jJAnasAra eka aisA hI anamola ciMtana koSa hai| isameM viSayoM kI vividhatA hone para bhI ekalakSI pariNAma hone se kramabaddhatA kI laya spaSTata: parilakSita hotI hai| ___ isa grantha meM upAdhyAya zrI yazovijayajI mahArAja ne kahIM jhiMjhoDA hai, kahIM jagAyA hai, kahIM sahalAyA hai, kahIM dutkArA hai, kahIM satkArA hai, kahIM bhigoyA hai, kahIM piroyA hai, kahIM toDA hai, kahIM joDA hai, kahIM kAna maroDA hai, kahIM diyA hai, kahIM liyA hai, kahIM uThAyA hai, aura kahIM ukhADA hai| jJAna-dvAra se jJAna mahala meM praveza kI yaha eka adbhuta kRti hai| mukhya rUpa se zramaNa varga ko nirdiSTa kara likhI gaI yaha kRti hara Atma-jijJAsu kA preraNA pAtheya hai| saMkSipta svara-zabdoM meM gahana/atigahana viSaya kI suspaSTatA isakI viziSTatA hai| soye alasAye vyakti ke sira para hathauDe kI coTa karake phira sahalAne kI prakriyA isa kRti meM chipI hai| ve jAnate the ki sAdhaka ko coTa karane meM koI bhaya yA khatarA nahIM hai, kyoMki mUla uddezya jagAne kA hai ! isameM apamAna kI pIDA nahIM hai, kyoMki mAna-apamAna se pare sthitaprajJatA ko pAne kA uddezya hai| san 1991 meM pUnA cAturmAsa kI ora vihAra karate samaya lonAvalA jaina maMdira meM ruke the| dopahara ke samaya meM svAdhyAya ke uddezya se sAmane khulI paDI AlamArI meM bichI kitAbeM TaTolanI zurU kii| dhUla jhaDakAkara kucha pustakeM dekhIM to usI meM jJAnasAra mUla kI eka patalI sI jIrNa-zIrNa pustaka hAtha lgii| usakA nAma dekhate hI kucha varSa pUrva pUjya gurudeva sva. AcArya bhagavaMta zrI jinakAntisAgarasUrIzvarajI mahArAja sAhaba kI bAteM smRti paTala para ubhara aaiiN| unhoMne Agama-vAcanA ke daurAna eka bAra jJAnasAra kA svAdhyAya karane kA sUcana kiyA thaa| para una dinoM pustaka prApta na hone ke kAraNa nahIM par3ha sakA aura bAda meM anyAnya kAryoM va upakramoM kI vyastatA meM bAta bhUla sI gyaa| Aja isa pustaka ko dekhate hI sArI yAdeM jehana meM tAjA ho giiN| vaha kula 40 peja kI patalI pustaka thI jisameM kula 32 aSTaka chape the| use par3hanA prArambha kiyA to paDhatA hI calA gyaa| udbodhana aura preraNA

Page #18
kA cuTakiyoM bharA mIThA lahajA thaa| kabhI mana apane hI Upara udvignatA, khinnatA, udAsInatA, AkulatA se bharatA to kabhI svarUpa anubhava kI jAgRti se gaurava aura harSa ke sparza se romAMcita ho utthtaa| bhAvoM ke isa utAra caDhAva ke mAhaula meM bhAva uThA ki kyoM na isakA hindI padyAnuvAda kiyA jaay| basa unhIM bhAvoM kA yaha pariNAma thA ki kucha hI dinoM meM yaha padyAnuvAda pUrA ho gyaa| isa anuvAda meM mere parama ArAdhya pUjyapAda gurudeva zrI jinakAntisAgarasUrIzvarajI mahArAja kA varada AzIrvAda thA, sAtha hI mere bandhu, saMyama sAthI muni muktiprabha kI preraNA prabala nimitta bnii| mere saMyama yAtrA ke udbodhaka pUjya mAtuzrI mahArAja zrI ratanamAlAzrIjI ma. ke upakAroM kI varNanA saMbhava nahIM hai| bahina sAdhvI DaoN. vidyutprabhA kA samaya samaya para kabhI snehavaza to kabhI banAvaTI roSa vaza sAhityika gatividhiyoM kI preraNA denA, mere ina upakramoM kA AdhAra banatA hai| sAMcora cAturmAsa ke daurAna mahopAdhyAya vidvadvarya zrI vinayasAgarajI ne isa pAMDulipi ko dekhA to unhoMne prAkRta bhAratI akAdamI kI ora se prakAzana kI icchA abhivyakta kii| isa grantha meM jo kucha hai, granthakAra kA hai| unakI vANI aura vaicArika pravAha ke pracAra-prasAra meM maiM nimitta bana rahA hU~, yaha merA saubhAgya hai| dainika svAdhyAya ke liye yaha grantha eka pUrI khurAka hai| jo dina bhara sAdhaka ko Atmabodha kI urjA detA hai aura Atma-guNoM se sAkSAtkAra karavAtA hai| maiM yahI kAmanA karUMgA ki isa grantha kA svAdhyAya kara sAdhakajana Atma nimagna bana, Atma rasa meM unmajjana/nimajjana kareMge aura adhyAtma anubhava meM DubakI lgaayeNge| . yadi padya racanA meM granthakAra ke bhAvoM ke viruddha kisI zabda yA bhAva kA guMphana huA ho to kSantavya huuN| gaNi maNiprabhasAgara

Page #19
. 14 upAdhyAya yazovijayajI eka saMkSipta paricaya mehasAnA se pATaNa jAne vAlI rela lAina para dUsarA sTezana dhINoja AtA hai| yahAM se cAra mIla pazcima dizA meM caleM to rUpeNa nadI ke taTa para eka gAMva aaegaa| jisakA nAma hai kanor3A yA kaNodA athavA kanhoDu / vikrama saMvata kI satrahavIM zatAbdI ke AThaveM dazaka kI bAta hogI, isa gAMva meM eka jaina vaNika yugala rahatA thaa| unake do putra the| parivAra bar3A dhArmika va AsthAvAna thaa| kahate haiM ki mAtA kA niyama thA ki vaha pratidina maMdira meM jAkara guru mahArAja se bhaktAmara stotra sunatI thIM aura taba lauTa kara anna grahaNa karatI thiiN| mAtA ke sAtha donoM bAlaka bhI jAyA karate the| eka bAra varSA kAla meM asvastha ho jAne ke kAraNa mAtA maMdira meM na jA skii| use jaba anna grahaNa kie binA tIna dina bIta gae to cauthe dina lagabhaga pAMca varSa ke nanheM bAlaka ne mAtA se pUchA ki ve bhojana kyoM nahIM kara rhiiN| mAtA ne batAyA ki ve bhaktAmara stotra sune binA anna grahaNa nahIM krtiiN| isa para bAlaka ne kahA, "Apa kaheM to maiM Apako bhaktAmara stotra sunA dUM / " mAtA ke Azcarya kA ThikAnA nahIM rhaa| unhoMne pUchA- "tujhe yaha kaThina stotra kaise AtA hai|" bAlaka ne sahaja uttara diyA, "Apa mujhe apane sAtha guru mahArAja ke yahAM le jAyA karatI haiM, vahIM jaba unhoMne Apako yaha stotra sunAyA tabhI maine bhI sunA thaa| mujhe yAda ho gyaa|" aura usa nanheM se bAlaka ne mAtA ko bhaktAmara kA pATha sunA kara unheM bhojana krvaayaa| kahate haiM ki usa pATha meM mAtra eka bhUla thii| isa tIvra buddhi vAle medhAvI bAlaka kA nAma jazavanta thaa| jJAna kA yahI bIja kAlakrama se vikasita ho eka vizAla vRkSa bana gayA, jisake phala Aja bhI apane apUrva guNoM se mAnavatA ko prabhAvita karate haiN| hama isa mahAna AtmA ko nyAyavizArada upAdhyAya yazovijaya jI ke nAma se jAnate

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. 15 bAlaka jazavanta ke mAtA-pitA kA nAma thA sobhAgade aura naaraaynn| usake eka bhAI bhI thA jisakA nAma thA padamasiMha / parivAra ke dhArmika vAtAvaraNa va saMskAroM ke prabhAva se bacapana se hI donoM bAlaka dharmAnurAgI the| saMyogavaMza saM. 1687 meM paM. nayavijaya jI mahArAja (akabara pratibodhaka AcArya hIravijayasUri-upAdhyAya kalyANavijayajI-paM. lAbhavijayajI--paM. nayavijayajI) kA cAturmAsa pATaNa ke nikaTa kuNagera grAma meM huaa| vahAM se vihAra kara ve kanor3A gAMva aaye| unakI vairAgya rasa se bharapUra vANI kA ina donoM bAlakoM para gaharA prabhAva par3A aura unakA mana vairAgya meM sthira ho gyaa| donoM bAlaka mAtA-pitA se AjJA le nayavijayajI ke sAtha ho liye| pATaNa pahu~cane para nayavijaya jI ne saM. 1688 meM donoM bAlakoM ko AcArya hIravijayasUri ke prapaTTadhara AcArya vijayadevasUri ke pAsa dIkSA dilvaaii| jazavanta kA nAma yazovijaya tathA padamasiMha kA nAma padmavijaya rakhA gyaa| guru nayavijaya jI kI nizrA meM nava zramaNoM kA zikSaNa AraMbha huaa| ve jaina zAstroM meM pAraMgata bane / yazovijaya ne apanI tIvra smaraNazakti ko aura vikasita kiyA aura avadhAna kriyA ke abhyAsI bne| saM. 1699 meM rAjanagara meM saMgha ke samakSa aSTa avadhAna kA pradarzana kiyaa| yuvA muni kI vilakSaNa pratibhA se vahAM upasthita eka pratiSThita vyApArI seTha dhanajI sUrA bahuta prabhAvita hue| seThajI ne paM. nayavijayajI se sAdara anurodha kiyA ki aise medhAvAna yuvA zramaNa ko to vyApaka jJAna ArAdhanA meM jhoMka denA cAhie, jisase usakI pratibhA paravAna car3he aura jaina zAsana ko hemacandrAcArya jaisA eka udbhaTa vidvAna prApta ho ske| isa kAma ke lie usa samaya ke adhyayana kendra kAzI jA kara hI gahana adhyayana kiyA jA sakatA thaa| paM. nayavijaya jI ko bAta jaca gii.| unakI svIkRti milate hI seTha dhanajI sUrA ne kAzI ke kisI vyApArI ke nAma do hajAra cAMdI kI dInAroM kI huMDI likha dI, jisase adhyayana kAla meM Avazyaka vyaya ke kAraNa vyavadhAna na pdd'e|

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nayavijaya jI apane ziSyoM sahita kAzI pahuMce aura vahAM eka prasiddha bhaTTAcArya ke pAsa adhyayana ke lie yazovijaya jI ko bhejaa| kahate haiM ki yazovijaya jI baTuka kA veza dhara kara ina vidyA guru ke pAsa gye| yaha bAta yathArtha ke kitanI nikaTa hai yaha kahanA kaThina hai kintu isameM koI saMdeha nahIM ki yazovijaya jI ne guru ke pAsa pUrNa vinaya se zikSA grahaNa kii| apane tIna varSa ke kAzI pravAsa meM unhoMne SaDdarzana, prAcIna nyAya, navya nyAya Adi gaMbhIra va kaThina viSayoM kA talasparzI jJAna prApta kiyA aura sAtha hI apane gurujanoM kA sneha va AzIrvAda bhii| guru ke AzIrvAda se unhoMne kAzI kI vidvata sabhA meM zAstrArtha meM vijaya prApta kara nyAyavizArada kA pada prApta kiyaa| aisI mAnyatA hai ki kAzI meM hI unheM nyAyAcArya kI padavI se bhI sammAnita kiyA gayA thaa| kAzI se yazovijaya jI AgarA Ae aura vahAM cAra varSa taka rhe| isa kAla meM unhoMne kAzI meM prApta kiye jJAna ko vikasita aura paripakva karane ke uddezya se vahAM ke eka prakANDa nyAyazAstrI ke pAsa nyAya kA vizeSa adhyayana va manana kiyaa| AgarA se jaba ve ahamadAbAda pahuMce taba taka unake pAMDitya kI kIrtigAthA vahAM pahuMca cukI thii| yazovijaya jI ke vahAM pahuMcate hI auraMgajeba ke adhIna sUbedAra mahobata khAM ne baDe bahumAna se isa parama vidvAna jaina zramaNa ko apane darabAra meM bulaayaa| vahAM yazovijaya jI ne aThAraha avadhAnoM kA pradarzana kiyaa| unakI vidvattA tathA zAstrajJAna se camatkRta ho ahamadAbAda ke zrIsaMgha ne unheM upAdhyAya pada se sammAnita karane kA nirNaya liyaa| tatkAlIna paTTadhara AcArya zrI vijayadevasUri ke ziSya zrI vijayaprabhasUri ne saM. 1718 meM unheM upAdhyAya pada se alaMkRta kiyaa| upAdhyAya pada prApta karane se pUrva pAramparika rUpa se unhoMne bIsa sthAnaka kI olIjI kA tapa grahaNa kiyaa| isa avasara para paM. jayasoma Adi zramaNoM ne bahumAna se unakI sevA kii| ... - yazovijaya jI ne apanA samasta jIvana vividha zAstroM ke adhyayana cintana aura sRjana meM hI jhoMka diyaa| sRjana ke isa bhAgIratha zrama meM ve

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14 itane ekAgra ho gae ki pAMraparika tathA aupacArika dharma kAryoM ke lie unheM samaya hI nahIM milaa| unake dvArA racA sampUrNa sAhitya to upalabdha nahIM hai phira bhI jitanA kucha upalabdha hai aura jitane ke saMbaMdha meM itastata: ullekha milatA hai, usase unakI bahumukhI pratibhA, talaspI jJAna aura gahana maulika cintana kA digdarzana hotA hai| unakI racanAeM saMskRta, prAkRta, gujarAtI aura hindI-mAravAr3I cAroM bhASAoM meM haiN| ye racanAeM gadya, padya tathA mizrita tInoM zailiyoM meM haiN| isa mahAna manISI kA racanA kArya inake adhyayana kArya ke sAthasAtha hI calatA rahA aura jJAna tathA anubhava ke sAtha-sAtha paripakva hotA calA gyaa| yazovijaya jI ne aneka viSayoM para AdhikArika rUpa se kalama claaii| unakI sAhitya sAdhanA meM maulika kRtiyAM bhI haiM to pUrva-dhuraMdharoM kI racanAoM para bAlAvabodha va TIkAeM bhI haiN| unakI vyApaka dRSTi jaina darzana kI carcA taka hI sImita nahIM rahI, anya darzanoM kI carcA bhI unhoMne utane hI AdhikArika rUpa se kI hai| unakI racanAoM kA parimANa lAkhoM zloka mAnA jAtA hai| mAtra nyAya viSaya para do lAkha zloka likhe yaha bAta unake dvArA eka zrAvaka zA. haMsarAja ko likhe eka patra meM sUcita kI gaI thii| yazovijaya jI ne apane adhyayana kAla meM pAramparika adhyayana ke sAtha usa samaya anya paramparAoM meM pracalita navIna nyAya zAstra kA jo gahana adhyayana kiyA thA usake phalasvarUpa unhoMne jaina darzana kA tarka aura nyAya para AdhArita jitanA prabhAvI vizleSaNa va pratipAdana kiyA utanA na to unake pUrvavartI jaina vidvAnoM ne kiyA aura na hI paravartI koI vidvAna kara paayaa| ' unhoMne anekAnta-vyavasthA nAmaka grantha kI racanA kI aura anekAntavAda ko pariSkRta kara navyanyAya kI zailI meM prastuta kiyaa| jaina tarka-bhASA aura jJAnabindu nAmaka granthoM se jJAna tathA pramANa viSayaka paribhASAoM kI punarsthApanA kii| nayapradIpa, nayarahasya aura nayopadeza (nayAmRtataraMgiNI nAmaka svopajJa TIkA sahita) ke dvArA nayavAda ko eka naI dizA dii| nyAya-khaNDa-khAdya aura nyAyAloka kI racanA kara anya darzanoM ke

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18 siddhAntoM kA khaNDana kiyaa| anya aneka grantha unhoMne apanI isa tArkika zailI meM race jisase jaina dArzanika paramparA puna: jAgRta ho utthii| aisI maulika racanAoM ke sAtha-sAtha unhoMne anekAntavAda ke zreSTha aura jaTila prAcIna grantha aSTa sahastrI kA vivaraNa likhA tathA haribhadrasUri ke zAstravArtAsamuccaya kI syAdvAdakalpalatA nAma kI TIkA kI bhI racanA kii| unake ina sabhI granthoM ko dekhane se aisA pratIta hotA hai ki yazovijaya jI eka zuSka tArkika, buddhivAdI, abhimAnI tathA apanI paramparA ke ekAnta puSTa poSaka vidvAna rahe hoNge| unake tathA unakI paramparA ke virodhI logoM ne dabe yA chupe zabdoM meM yaha mata prakaTa bhI kiyA aura Aja bhI karate rahate haiN| unakI apanI paramparA vAle aisI nirAdhAra bAtoM ke khaNDana meM juTe raha kara vitaNDAvAda tathA vaimanasya ko protsAhana dete haiN| para ye donoM ceSTAeM hI hAsyAspada lagatI haiN| yazovijaya jI jisa stara ke sAdhaka the vaha stara kisI bhI pAraMparika, sAMpradAyika athavA ekAntika dRSTikoNa se kahIM UMcA hotA hai| usa stara ke manISI jaba khaNDana karate haiM to vaha kisI vAda kA nahIM hotA vaha hotA hai mithyA kaa| usI prakAra ve puSTi karate haiM satya kI na ki kisI mata vizeSa kii| unakI yaha vizuddha satyAnveSI vRtti tathA samanvayAtmaka dRSTikoNa parilakSita hotA hai unakI aura adhyAtma yogI Anandaghana jI, jo kharataragaccha paramparA ke the, ke sAkSAta kI ghaTanA meN| donoM mahAna AtmAeM samakAlIna thiiN| zrImad Ayu meM variSTha the| eka pracaNDa tejasvI vidvAna aura dUsarA gahana AtmAnubhavI AdhyAtma patha kA saadhk| donoM ko eka dUsare kI upasthiti kA bhAna bhautika tathA parAbhautika staroM para honA tathA sAkSAta kI lalaka kA janma lenA svAbhAvika thaa| sAkSAta huA to donoM kI AMtarika UrjAoM kA samAgama huaa| donoM ne eka dUsare ko jo kucha diyA-liyA vaha hamArI samajha se pare hai| phira vivAda ko sthAna hI kahAM hai / para, parokSa anubhava ko zabdoM meM bAMdha apane AgrahoM ko usa para thopane kA kArya hama karate hI rahate haiN| usa ghaTanA kA na to koI sAkSI hai aura na hI

Page #24
koI anya tathya milate haiN| isa kAraNa bhI aneka kiMvadaMtiyA pracalita haiN| yathArtha jo bhI rahA ho para yaha bAta nizcita hai ki donoM ke mana meM eka dUsare ke prati Adara aura sahaja AtmIyatA kI bhAvanA jAga uThI thii| isakI jhalaka zrImad se sAkSAta kI ghaTanA se prerita ho yazovijaya jI dvArA racita aSTa padiyoM meM milatI hai| eka udAharaNa : AnaMdaghana ke saMga sujasa hI mile jaba, taba AnaMda sama bhayo sujasa / pArasa saMga lohA jo pharasata, kaMcana hota hI tA ke ks| anya paramparA ke saMta ke prati ye udgAra yazovijaya jI ke vinaya kI jhalaka dete haiN| vidyA ne unheM vinaya diyA thA, na ki ahaMkAra / ve zuSka tArkika the yaha bAta AdhArahIna hai| ve yadi zuSka tArkika paNDita mAtra hote to unakI kRtiyoM meM kevala pAMDitya hI dikhAI detaa| vaisA nahIM hai| unakI kRtiyoM meM dikhAI detA hai eka saMvedana zIla kavi, AtmasAdhanA ko samarpita, jana-jana meM mukti ke mArga ke prati preraNA phUMkane meM prayatnarata eka sahRdaya updeshk| jain darzana meM rahI AdhyAmikatA kA sArarUpa unakA jJAnasAra nAmaka grantha unake ina guNoM kA utkRSTa udAharaNa hai| svanAmadhanya jaina vidvAna paM. dalasukha bhAI mAlavaNiyA ke zabdoM meM "yazovijaya ne sirpha darzana ke viSaya meM hI likhA yaha bAta nahIM hai| Agamika aneka gahana viSayoM kI sUkSma carcA, AdhyAtmika zAstra kI carcA, yogazAstra, alaMkAra aura AcAra zAstra kI carcA karane vAle bhI aneka pANDitya pUrNa granthoM kI racanA karake jaina vAGmaya ko unnata bhUmikA ke Upara sthApita karake apane sarva zAstra-vaizAradya kA pradarzana kiyA hai|" yazovijaya jI ke sRjana aura pAMDitya kI gaharAI aura vizAlatA ke viSaya meM prasiddha jaina cintaka paM. sukhalAla jI kA kahanA hai, "zailI kI dRSTi se unakI kRtiyAM khaMDanAtmaka bhI haiM, pratipAdanAtmaka bhI haiM aura samanvayAtmaka bhii| jaba ve khaNDana karate haiM taba pUrI gaharAI taka pahuMcate haiN|

Page #25
pratipAdana unakA sUkSma aura vizada hai| ve jaba yogazAstra yA gItA Adi ke tattvoM kA jaina mantavya ke sAtha samanvaya karate haiM taba unake gambhIra cintana kA aura AdhyAtmika bhAva kA patA calatA hai| unakI aneka kRtiyAM kisI anya grantha kI vyAkhyA na ho kara mUla, TIkA yA donoM rUpa se svatantra hI haiM / jaba ki aneka kRtiyAM prasiddha pUrvAcAryoM ke granthoM kI vyAkhyA rUpa haiN| upAdhyAya jI the pakke jaina aura zvetAmbara / phira bhI vidyAviSayaka unakI dRSTi itanI vizAla thI ki vaha apane sampradAya mAtra meM samA na skii| ataeva unhoMne pAtaMjala yogasUtra ke Upara bhI likhA aura apanI tIvra samAlocanA kii| lakSya digambara paramparA ke sUkSmaprajJa tArkika-pravara vidyAnanda ke kaThinatara aSTasahastrI nAmaka grantha ke Upara kaThinatama vyAkhyA bhI likhii|" - yazovijaya jI kI apanI lekhanI se yaha jAnakArI milatI hai ki "aiM" kAra nAmaka bIjAkSara kI sAdhanA ke phalasvarUpa sarasvatI devI ne prasanna hokara gaMgA taTa para unheM darzana diye aura apanA varadahasta unake mastaka para rkhaa| isI kAraNa unakI adhikatara racanAoM ke zIrSa para aiMdra zabda milatA hai| sarasvatI ke isa upAsaka ne vAgdevI ke vAradAna ko apanI athaka tapasyA se sArthaka kiyaa| isa zAradAputra ne vidvad samudAya ko itanA prabhAvita kiyA ki use kUrcAla zArada (dAr3hI-mUMcha vAlI sarasvatI) jaise anokhe viruda se vibhUSita karanA pdd'aa| vi saM. 1743 meM baDaudA ke nikaTavartI DabhoI grAma meM sarasvatI kA yaha ananya upAsaka anazana pUrvaka samAdhi maraNa ko prApta huaa| unake samakAlIna muni kAMtivijaya jI ke - zabdoM meM "saMvegI ziromaNi, jJAnaratnasamudra tathA kumati timira ucchedaka bAlAruNa dinakara guru adRzya ho gyaa|" yazovijaya jI jaina zAsana ke una parama prabhAvaka mahApuruSoM meM antima the jinake dvArA kathita athavA likhita zabda pramANa svarUpa mAnA jAtA hai| ye yuga pravartaka mahApuruSa the isa meM koI saMdeha nhiiN|

Page #26
21 vartamAna meM pracalita jaina dArzanika paramparA ko usake vikAsa krama ke anusAra cAra yugoM meM bAMTA jA sakatA hai| bhagavAna mahAvIra se AraMbha huI yaha paramparA AcArya bhadrabAhu ke samaya meM saMyojita, saMgaThita va vyavasthita huii| lagabhaga eka hajAra varSa taka Agama aura una para AdhArita sAhitya kA bolabAlA rahA, ata: yaha Agama yuga kahA jAtA hai| pAMcavIM-chaThI zatAbdI meM jaina paramparA meM bhI anya paramparAoM kI bhAMti darzana ko tarka ke bala para susaMgata karane kA prayAsa AMrabha huaa| siddhasena divAkara tathA samantabhadra se AraMbha hue isa yuga ko anekAnta sthApanA yuga kahA jAtA hai| __ AThavIM-navIM zatAbdI taka vibhinna darzanoM ke anuyAiyoM meM saiddhAntika saMgharSa calate rahe aura tarka ke AdhAra para apane-apane mata kI sthApanA kI ceSTA hotI rhii| isa kAla kI upalabdhiyoM ke AdhAra para pramANa zAstra kI sthApanA huii| isa yuga kA AraMbha kiyA haribhadrasUri tathA akalaMka ne / ise pramANa zAstra sthApanA yuga kahA jAtA hai| isa paMraparA meM aneka mUrdhanya vidvAna hue jinakI zrRMkhalA kI aMtima kar3I the vAdI devasUri / bArahavIM zatAbdI ke isa mahApuruSa ke bAda jaina dArzanika kSetra meM eka adhaMkAra sA chA gyaa| anya darzanoM meM vikAsa krama jArI rahA aura nyAya ke kSetra meM navya nyAya zailI kA udbhava aura vikAsa huaa| jaina paramparA isa vikAsa krama se lagabhaga pAMca sau varSa ke dIrgha kAla taka achUtI hI rhii| vaha vAdI devasUri ke kAryoM ko hI carama upalabdhi mAna kUpamaNDUka bana gii| yazovijaya jI hI ve mahApuruSa the jinhoMne isa rUDhAndhatA ko tor3A aura jaina darzana ke navya nyAya yaga kI sthApanA kii| unheM dinakara kI upAdhi denA ucita hI hai kyoMki akele yazovijaya jI dvArA race sAhitya se hI usa yuga kA dArzanika sAhitya samRddha huA hai| anya vidvAnoM ne katipaya choTI-moTI aura ginatI kI dArzanika pustakoM kI racanA avazya kI hai| para, yazovijaya-sAhitya ko sAgara mAneM to ve sabhI bUMda sama haiN| jaina

Page #27
paramparA meM isa yuga ko navyanyAya yuga kaheM athavA yazovijaya yuga koI antara nahIM pdd'taa| . bhAratIya jJAna kSitija para katipaya jaina manISI pracaNDa sUrya kI bhAMti ubhare haiM aura apanI vyApaka AbhA se vizAla kSetra ko dIrghakAla taka prabhAsita kiyA hai| viDambanA yaha hai ki paramparA ne aupacArika karmakANDa aura vidhi-vidhAna ke kuhAse se DhaMkakara jJAna ke prakAza ke aise jAjvalyamAna aura zAzvata srotoM ko dhUmaketu mAtra banA kara rakha diyaa| upAdhyAya yazovijaya jI eka aise hI sUrya the| paM. sukhalAla jI ke isa maMtavya meM koI atizayokti nahIM hai ki isa krAntikArI mahApuruSa kA sthAna jaina paramparA meM ThIka vahI hai jo vaidika paramparA meM jagadguru zaMkarAcArya kA hai| surendra botharA jayapura navambara-1995 AdhAra------- 1. gurjara sAhitya saMgraha-prathama bhAga (1936) 2. jaina sAhitya no saMkSipta itihAsa-mohanalAla dalIcaMda dezAI (1933) 3. jaina sAhitya saMzodhana maNDala patrikA naM. 21 (1949) 4. yazovijaya smRti graMtha-saM. muni zrI yazovijayajI (1957)

Page #28
pUrNatA-1 aindrazrIsukhamagnena, liilaalgnmivaakhilm| saccidAnandapUrNena pUrNa jagadavekSyate // 1 // bana aindra-sukha meM magna dekhe indra jaga ko harSa meN| saccidAnandI dekhate tyoM jJAna ke utkarSa meN| hara cetanA meM jJAna darzana caraNa kI sNpuurnntaa| ye vacana hai unake jinhoMne prApta kI zruta pUrNatA // 1 // jisa prakAra lakSmI sukha meM magna banA indra samasta jagata ko sukha meM magna banA dekhatA hai| usI prakAra samyak jJAna, darzana aura cAritra se pUrNa aisA saccidAnanda yogI jagata ko darzana, jJAna caritra se pUrNa dekhatA hai| TOTALITY God Indra (the god of gods) preceives the words to be content with earthly pleasures simply because he himself is contented in the company of his spouse Laxmi (the goddes of wealth), likewise a "Yogi" absorbed in celestial bliss due to right knowledge, right perception and right conduct, perceives the world to be replete with knowledge, perception and good conduct. {1}

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pUrNatA yA paropAdheH, sA yaacitkmnnddnm| yA tu svAbhAvikI saiva, jaatyrtnvibhaanibhaa||2|| basa pudgaloM kI pUrNatA to kSaNika hai sthira hai nhiiN| jyoM mAMga lAye ratna bhUSaNa pAsa raha sakate nhiiN|| vara jJAna darzana caraNa kI sampUrNatA hI sahaja hai| jyoM ratna maNi kI kAMti zobhe jyoM suzobhe jalaja hai // 2 // para-vastuoM se banI jo pUrNatA hai vaha mAMga kara lAye gaye AbhUSaNoM kI taraha anitya hai| jo svabhAva janya pUrNatA hai, vaha uttama ratnoM kI divya kAMti jaisI hai| In this ephemeral world, the enverlasting glow of totality' obtained through right knowledge, right perception and right conduct is like permanent luster of precious stones and quite unlike the temporary glitter of borrowed ornaments. {2}

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avAstavI vikalpaiH syAt-pUrNatA'bdherivormibhiH / pUrNAnandastu bhagavAn, stimitoddhisnnibhH||3|| hotI taraMgoM se lahara se pUrNatA jo sindhu meN| sAgara samA sakatA nahIM hai mAtra ika jala bindu meN| nAnA vikalpoM se bharI jo pUrNatA vo sAMca naa| avikalpa pUrNAnaMdI bhagavana pUrNa hIre kAMca nA // 3 // samudrI, taraMgoM se jo jvAra rUpa pUrNatA hotI hai, vaha avAstavikI arthAt jhUThI hai| usI prakAra AtmA meM bhI vikalpa janya jo pUrNatA kA AbhAsa hotA hai, vaha asthira hai| zuddha svabhAvayukta pUrNAnaMda maya bhagavAn arthAt zuddha AtmA to sthira samrada ke samAna zAnta hotA hai| The onean obtains its totality by the accumulation of tiny waves which in turn are so many drops of water and yet the ocean is not inherent in that drop. The truth of life appears to be the various alternatives confronted in it and yet the diamond like sparkle of true totality is achieved only in an existence without resorting to alternatives and compromises, for the sparkle achieved through compromises is as false as that seen in a piece of glass. . {3}

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jAgarti jJAnadRSTizcet, tRssnnaakRssnnaahijaadd.gulii| pUrNAnandasya tatki syAd, dainyavRzcikavedanA // 4 // tRSNA bhayaMkara-ati bhayaMkara kRSNa nAga samAna hai| usake z2ahara ke nAza meM vara jJAna maMtra samAna hai| tattva jJAna dRSTi khula gaI hai pUrNa AnaMda cetnaa| nahIM ho sakegI dInatA-saMbaMdhI vRzcika vedanA // 4 // tRSNA rUpa kAle nAga ke jahara kA nAza karane vAle gArur3I ke maMtra samAna tattva jJAna rUpI dRSTi jisakI jAgRta hai, usa pUrNatA ke AnaMda kA upabhoga karane vAle jJAnI ko dInatA rUpa bicchu ke DaMka kI vedanA kyoM ho sakatI hai ? Greed is like a terrible black snake. Knowledge acts like the magic chant that can kill its poison. A man who has acquired bliss and totality through right knowledge can never be affected by the pain generated from the sting of poverty, which is like that of a scorpion. {4}

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pUryante yena kRpaNA-stadupekSaiva puurnntaa| pUrNAnandasudhAsnigdhA, dRSTireSA manISiNAm // 5 // . . dhana-dhAnya meM lobhI puruSa nija pUrNatA hai maantaa| una sAdhanoM kI jo upekSA kare vaha hai puurnntaa|| AnaMda amRta pUrNa pAkara snigdha dRSTi ho gii| ve tattva dRSTA pUrNa jJAnI doSa dRSTi kho gii||5|| jisa dhana dhAnya ko pAkara kRpaNa loga pUrNatA kA anubhava karate haiM, unhIM bAhya padArthoM kI upekSA karake jJAnI puruSa pUrNatA kA anubhava karate haiN| aisI pUrNatA ke AnaMda rUpa amRta se snigdha dRSTi tattva jJAniyoM/manISiyoM kI hotI hai| An avaricious man lost in his wealth and luxuries considers himself complete whereas the wise men who ignore these amenities' acquire knowledge and a discerning eye which helps them shed illusion. 151

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apUrNaH pUrNatAmeti, pUryamANastu hiiyte| pUrNAnandasvabhAvo'yaM, jagadadbhutadAyakaH // 6 // Azcarya hai jo pUrNa hai para-dravyasattA svArtha se| hotA vahI hai apUrNa mAnava jJAna guNa paramArtha se| para dravya se jo apUrNa hotA . pUrNa ho sakatA vhii| jJAnAdi guNa kI pUrNatA se Atma anubhavatA lhii||6|| jo dhana dhAnya Adi bAhya bhAvoM se apUrNa hai, vahI vAstava meM pUrNa hai| aura jo bAhya padArthoM se apane ko pUrNa karatA rahatA hai, vaha vAstava meM apUrNa hai| pUrNatA meM AnaMda kA anubhava karane vAlI AtmA kA svabhAva jagata ko Azcarya cakita kara dene vAlA hai| Totality can never be achieved by an abundance of mundane possessions: It is the apathy for such material things that leads to the experience of 'totality'. This inherent nature of soul that enjoys such detached totality seems astounding to the world around. {6}

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parasvatvakRtonmAthA, bhUnAthA nyUnatekSiNaH / svasvatvasukhapUrNasya, nyUnatA na hrerpi||7|| para meM jinhoMne svatva mAnA ve nRpAdika vyagra hai| ve mAnate mana meM ki hama to apUrNa hai na samagra hai| Atmika sukhoM se pUrNa muni indrAdi se bhI samRddha hai| paripUrNatA ko. labdha jJAnI siddhi-Akara siddha hai||7|| para padArthoM meM svatva kI kalpanA se unmatta banate rAjA bhI sadaiva apanI nyUnatA ko hI dekhate haiN| jabaki sva arthAt AtmA ko hI sva mAnane ke pUrNa sukha kA anubhava karane vAlI AtmA ko indra se bhI kucha bhI nyUnatA kA AbhAsa nahIM hotaa| Those kings and all who consider material belongings their own are restless beings with an illusion of being complete. In fact a person with inner bliss is wealthier than Indra. Such wise men are truly complete.

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kRSNapakSe parikSINe, zukle ca smudnycti| dyotante sakalAdhyakSA, pUrNAnandavidhoH klaa||8|| kSaya kRSNa kA ho udaya ho suda pakSa kA nabha meM ydaa| Atama svarUpI zazi kalAe~ pUrNa khilatI haiM tdaa|| ajJAna mAyA moha rUpI aMdhakAra vinaSTa ho| nija jJAna kI ho pUrNatA paryAya cetana spaSTa ho||8|| kA udaya hotA hai kRSNa pakSa kI samApti para zukla pakSa kA udaya hotA hai, taba candramA kI kalAaiM prakAzita hotI hai| usI prakAra AtmA kA kRSNa pakSa arthAt ajJAna, mAyA, Adi kA nAza hone para pUrNa AnaMda rUpa kalAaiM prakaTa hotI haiN| prakAzita hotI hai pakSa arthAta half begins with the moon gradually growing Similarly when the illusion of ignorance recedes, the soul emerges into the bright and blissful state of totality: *** 181 .

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MOHeerineeta magnatA-2 Homewomamal pratyAhRtyendriyavyUha, samAdhAya mano nijm| mana Atma meM ekAgra karanA magnatA kA artha hai| jar3a indriyoM ko vimukha viSayoM se kare vo samartha hai| ho cetanA nija meM magana laganI lage aisI sdaa| mastI ho hara pala Atma meM ho ramaNatA ziva sarvadA // 1 // viSayoM kI ora AkRSTa banatI indriyoM ko unase vimukha kara tathA apane mana ko sthira kara caitanya mAtra meM vizrAma prApta AtmA magna kahalAtA hai| CONCENTRATION Ure who has succeeded in controling his baser instincts and who through introspection has focused his mind on his soul or inner self, he alone finds the bliss of trance like concentration. {9}

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yasya jJAnasudhAsindhau, parabrahmaNi mgntaa| viSayAntarasaJcAra-stasya hAlAhalopamaH / / 2 / / sadjJAna amRta siMdhu sama para-brahma meM jo lIna hai| paramAtma meM ho magnatA to baje ziva sukha bIna hai| rasa rUpa Adika anya viSayoM meM pravRtti jahara sm| jo jJAna meM banatA magana vo anya meM jAtA na rm||2|| . jise jJAna svarUpa amRta sAgara aise para brahma arthAt paramAtmA meM lInatA hotI hai, use anya viSayoM meM ho rahI pravRtti jahara ke samAna aniSTa lagatI hai| The flute of happiness plays when one immersed in the manna of knowledge concentrates on 'Brahma', The Omnipresent and omniscient. Life's other attraction are like poison for such a man. {10}

Page #38
svabhAvasukhamagnasya, jgttttvaavlokinH| kartRtvaM nAnyabhAvAnAM, saakssitvmvshissyte||3|| jAnA jagata ke sarva tattvoM ko bane nija meM magana / nija sahaja AnaMda meM magana hai eka cetana kI lagana // ve yogirAja vimukta bana jAte haiM kartA bhAva se| saba jAnate saba dekhate haiM mAtra draSTA bhAva se // 3 // sahaja svabhAva ke AnaMda meM magna tathA jagat ke svarUpa kA yathArtha draSTA AtmA ko anya padArthoM kA kartA bhAva nahIM rahatA, mAtra sAkSI-bhAva rahatA hai| The all knowing 'Yogi' completely absorbed in inner bliss is devoid of subjectivity. He observes the world with the detachment of the uninolved onlooker. {11}

Page #39
parabrahmaNi magnasya, zlathA paudgalikI kthaa| kvAmI cAmIkaronmAdAH, sphArA dArAdarA kva ca // 4 // paramAtma rUpa svarUpa meM ho magnatA cetana jge| pudgala kathA unako sadA basa jahara sama khArI lge| jo mUr3ha cetana ko kare madamasta nArI vitta bhii| nA magana ko dhana nAri meM mada aura Adara ho kbhii||4|| parabrahma arthAt paramAtma svarUpa meM lIna AtmA ko pudgala kI bAteM bhI nIrasa lagatI haiN| to use suvarNa kA abhimAna aura striyoM meM (bhoga meM) Adara kahA~ se hogA ? One who is in unison with the pure-self (omniscient) finds the material world insipid. So, naturally he is neither intested in wealth nor in women. {12}

Page #40
tejolezyAvivRddhiryA, sAdhoH paryAyavRddhitaH / bhASitA bhagavatyAdau, setthambhUtasya yujyate // 5 // cAritra vaya bhI vRddhi se mana zAnti kI abhivRddhi ho| bhagavatI Agama kA kathana yaha ghaTe jaba mana zuddhi ho / jisa sAdhu kA zrRMta magnatA meM bItatA pratyeka pl| unake hRdaya meM tejo lezyA prakaTa hotI hai vimala // 5 // bhagavatI Adi sUtroM meM batAyA gayA hai sAdhu ko paryAya vRddhi se tejolezyA vRddhi hotI hai, vaha kathana aise adhyAtma dazA meM magna sAdhuoM meM hI ghaTita hotA hai| It is elucidated in the 'Bhagwati Sutra' that a Sadhu who concentrates on the 'Shrutas' (Canons) incessantly is strong in character, experiences peace, and in his heart glows the flame of spirituality. {13}

Page #41
jJAnamagnasya yaccharma, tadvaktuM naiva shkyte| nopameyaM priyAzleSai- pi taccandanadravaiH // 6 // jo jJAna meM hai pUrNa DUbe sukha kathana nA kara ske| sura guru vidyA devatA bhI jJAna guNa karate thke| - caMdana vilepana priyAliMgana kA bhI sukha tatsama nhiiN| upamA na jaga meM eka bhI zruta samakSa ghaTatI hai nhiiN||6|| jJAna meM magna AtmAoM ke AnaMda kA varNana kadApi zakya nahIM strI sukha athavA candana vilepana se prApta sukha ke sAtha bhI usa sukha kI tulanA saMbhava nahIM hai| Even the gods of all knowledge agree that it is nigh impossible to describe the bliss experienced by those totally immersed in the depths of knowledge. It is not even comparable to the bliss experienced on anointing sandalwood paste or by {14}

Page #42
zamazaityapuSo yasya, vipruSo'pi mhaakthaa| kiM stumo jJAnapIyUSe, tatra sarvAMga magnatA // 7 // zruta amIrasa ke bindu kI bhI hotI hai ika mhaakthaa| zama rUpa zItalatA kI puSTi kare pratipala srvthaa| usa jJAna amRta magnatA kI varNanA maiM kyA kruuN| zruta meM sadA bana magana tana mana kA sakalatama bhrama hru||7|| upazama kI zItalatA ko puSTa karane vAlI jJAna-magnatA ke AnaMda ke eka biMdumAtra kI bhI kathA mahAn hai| to usa jJAnAnaMda rUpa amRta se sampUrNa magna AtmAoM ke AnaMda kI kyA prazaMsA karU~? Great is the story of even a drop of the bliss of immersion in the knowledge that enhances the serenity of pacification. How does one find words of praise for the bliss enjoyed by the souls that are completely drowned in the nectar of the ecstasy of knowledge. {15}

Page #43
yasya dRSTiH kRpAvRSTi-giraH shmsudhaakirH| tasmai namaH zubhaMjJAna-dhyAnamagnAya yogine // 8 // dRSTi jinhoM kI kare karuNA vRSTi zAMti apAra hai| vANI kare chir3akAva amRta dhairya pArAvAra hai| zubha jJAna meM jo magna hai una yogiyoM ko vNdnaa| nita bhAvabhInI vaMdanA se huve karma nikaMdanA // 8 // jinakI dRSTi karuNA kI vRSTi karatI hai| jinakI vANI upazama rUpa amRta kA chir3akAva karatI hai| una samyak jJAna tathA dhyAna meM magna yogiyoM ko namaskAra hoN| Those with empathy in their vision & those who shower peace, their words are like sprinkled nectar of pacification. Hymns should be sung in praise of such yogis who concentrate on pure knowledge, for a soulful rendering of such hymns can rid one of ones 'karmas'. *** (16)

Page #44
sthiratA-3 A vatsa! kiM caJcalasvAnto, bhrAntvA bhrAntvA vissiidsi| nidhi svasannidhAveva, sthiratA darzayiSyati // 1 // he vatsa ! kyoM tUM citta caMcala bana jagata meM rkhddtaa| ho prApta to nahiM tRpti ho nahIM prApta ho to khinntaa|| terA khajAnA pAsa tere Atma meM tuma sthira bno| sthiratA agara ho prApta to zivapati bano he bhvijno||1|| he vatsa ! mana ko caMcala banAkara tUM bhaTaka bhaTaka kara kyoM duHkhI hotA hai ? terA khajAnA tere pAsa hI hai ! terI sthiratA hI usa nidhAna ko dikhAyegI ! STABILITY Child why is there such restlessness in your heart? When you achieve you are dissatisfied and when you do not you are dejected. The treasures you seek are in your heart-be stable, your stability will make. you Shiva the Supreme. - {17}

Page #45
jJAnadugdhaM vinazyeta, lobhvikssobhkuurckaiH| amladravyAdivA'sthairyA-diti matvA sthiro bhava // 2 // sadjJAna rUpI paya meM asthiratA kA khaTTApana pdde| atilobha rUpa vikAra se vikRta bane saba paya saDe / / phaTa jAya kSaNa meM dugdha sArA soca lo sthari bana saghana / tyAgo sadA mana maila asthiratA karo nija sthira su mana // 2 // khaTTe padArthoM ke svarza se dUdha bigar3a jAtA hai, usI prakAra lobha ke vikAra rUpa kUrcakoM se jJana rUpa dUdha bigar3a jAtA hai, aisA samajhakara sthira bana ! As even a drop of a sour substance can spoil milk, so avarice spoils knowledge. Therefore stop wavering and be resolute. {18}

Page #46
asthire hRdaye citrA, vaadd.netraa''kaargopnaa| puMzcalyA iva kalyANa-kAriNI na prakIrtitA // 3 // koI strI asatI vAsanA mana meM chipA kiriyA kre| vaha nAri vANI hAvabhAvoM kA bhale gopana kare / jyoM vaha nahIM kalyANakArI hRdaya asthira kucha kre| kalyANa hetu nahIM huve, sthiratA hI AnaMda mana bhare // 3 // kulaTA strI kI taraha citta caMcala ho, phira bhI vANI va netroM ke bAhya AkAra se use chipAnA, kalyANakArI nahIM kahA hai / (kalyANa to isI meM hai ki mana ko hI sthira kareM) As a courtesan's act of feigning devotion and her concealment of lust for another person cannot be beneficial, so a wavering mind in an apparently still body can never be blissful. {19)

Page #47
antargataM mahAzalya-masthairya yadi noddhRtm|| kriyauSadhasya ko doSa-stadA guNamayacchataH // 4 // kucha dharma kiriyA kRtya kI guNa rUpa siddhi nA mile| to doSa nA hai dharma kA kyoMki hRdaya usakA hile|| aMtara par3A hai citta meM asthira svarUpI zalya to| ho lAbha kiriyA kA tabhI jaba citta ho niHzalya to||4|| yadi asthiratA rUpa aMdara ke mahAzalya ko dUra na kiyA jAya to kriyA rUpa auSadhi lAbha nahIM krtii| to isameM kriyA kA koI doSa nahIM hai| If some religious rituals are not rewarded suitably then the religion should not be blamed. The fault lies in th restless heart which does not pursue the rituals as prescribed in the scriptures. Following the rituals could be fruitful if the heart and mind are tranquil. 12

Page #48
sthiratA vAD.manaH kAyai-yaSAmaGgAGgitAM gtaa| yoginaH samazIlAste, grAme'raNye divA nishiN||5|| mana vacana tana meM ekatA jyoM gaMdha caMdana meM bse| caMdana jahA~ surabhi vahA~ donoM rahe mila eka se|| sthira aise yogI rahe sadA samabhAva meM ramate rhe| ho nagara cAhe grAma ho dina rAta sama-gaMgA bahe // 5 // jinake mana, vacana va kAyA dvArA sthiratA ekameka ho gaI haiM, aise yogI gA~va ho yA jaMgala, rAtri ho yA dina, samabhAva meM hI rahate haiN| The yogis who attain stability of mind, speech and body, always dwell in in equanimity irrespective of whether they are in a Village or a jungle, during the day or night. {213

Page #49
sthairyaratnapradIpazce-ddIpraH saMkalpadIpajaiH / tadvikalpairalaM dhUmai-ralaM dhuumaistthaa''shrvaiH|| 6 // sthiratA ratana kA zuddha dIpaka sarvadA hai diiptaa| saMkalpa dIpaka se lahuM kyoM dhUpa rUpa viklptaa|| parabhAva ciMta saMkalpa hai usakA smaraNa vivikalpa hai| jo sthira banA Azrava nahIM na saMkalpa hai na vikalpa hai||6|| yadi sthiratA rUpa ratna-dIpaka prajjvalita ho rahA hai, to saMkalpa rUpa dIpa se pragaTa hote vikalpa rUpa dhueM kA va atimalIna pApoM se (Azrava) kyA ? (arthAt vahA~ pApa va vikalpa nahIM ho sakate) The lamp of resolution has the scope for emitting the smoke of alternatives, but the lamp of stability or equanimity is always effulgent. {22}

Page #50
udIrayiSyasi svAntA-dasthairya pavanaM ydi| samAdherdharmameghasya, ghaTAM vighaTayiSyasi // 7 // he mUr3ha! kyoM taM citta meM asthira pavana ko phuuNktaa| saddharma rUpI megha ko asthira pavana saba luutttaa|| nija dharma bhAva samAdhi ko saMbhAla cetana jaagkr| asthairya bhAva nikAla bAhara sthairya rasa kA pAna kr||7|| yadi asthiratA rUpa pavana anta:karaNa meM pragaTa karegA to samAdhi rUpa dharma bAdala kI ghaTAeM bikhara jaayegii| Ye fool, why do you blow the wind of restlessness in your heart for it scatters the clouds of 'Sat-Dharma' (the path of righteousness). Awaken your conscience to the essense of true religion, push out restlessness and drink in the nectar of tranquility. {23}

Page #51
/ cAritraM sthiratArUpa-mataH siddhessvpiicyte| yatantAM yatayo'vazya-masyA eva prasiddhaye // 8 // cAritra sthiratA rUpa hai zrI siddha meM bhI hai khaa| sthiratA kI prApti hetu zrama hI hai jagata meM zrama mahA // sthiratA hRdaya meM jJAna kI ho dhyAna kI ho to sdaa| tira jAya muni isake liye puruSArtha karate sarvadA // 8 // cAritra sthiratA rUpa hai, isa kAraNa siddhoM meM bhI cAritra mAnA gayA hai| ata: isa sthiratA kI sampUrNa siddhi ke liye avazya puruSArtha kro| Right conduct is another name of stability or equanimity. It is believed that even liberated souls (Siddha) follow right conduct. As such, one should strive hard for this equanimity through right knowledge, meditation and other such means. *** {24}

Page #52
| moha tyAga-4 ahaM mameti mantro'yaM, mohasya jgdaanthykRt| ayameva hi napUrvaH, pratimantro'pi mohjit||1|| nRpa moha kA hai maMtra merA aura maiM kI bhaavnaa| kara de jagata ko aMdha pala meM aisI hai yaha ciNtnaaN|| maiM bhI nahIM merA nahIM ciMtana kare aisA agara / yaha moharipu vijayI prabala zubha maMtra hai zivasiddhi kara // 1 // "maiM aura merA" yaha moha rAjA kA maMtra hai, vaha jagat ko aMdhA karane vAlA hai aura nakAra pUrvaka yahI virodhI maMtra bhI bana jAtA hai| vahI moha ko jItane vAlA hai| APATHY Even the kings are attached because of the chant - land 'mine'; for this egotistic line of thought in a moment makes the world blind to everything else.' The simple way of counteracting this enemy of good sense is the negating chant - "there is no l' and 'nothing is mine: (25}

Page #53
zuddhAtmadravyamevA'haM, zuddhajJAnaM guNo mm| nAnyo'haM na mamAnye ce-tyadoM mohaastrmulvnnm||2|| maiM zuddha Atama dravya hUM guNa Atma kevala jJAna hai| isase alaga kucha bhI nahIM merA mujhe yaha bhAna hai| aisA manana ika zastra hai jo mohanAza kare sdaa| 'maiM' bhAna ho jAye agara to jIva bana jAye khudA // 2 // maiM zuddha Atma dravya hUM kevala jJAna merA guNa hai aura isa kAraNa maiM bhinna nahIM hU~, na anya padArtha mere haiM, isa prakAra kA cintana moha kA nAza karane vAlA tIvra zastra hai| The thought that in the purest form l'am the soul (atman) and my special attribute is pure "fondness'. {26}

Page #54
yo na muhyati lagneSu , bhaavessvaudyikaadissu| AkAzamiva paDkena , nAM'sau pApena lipyate // 3 // jo karma udaye rAga dveSa na kare nara sama meM rhe| sukha prApti meM AnaMda nA ho duHkha bhI ha~sake she| jyoM paMka se nabha lepa nA ho pApa tyoM TikatA nhiiN| nA rAga ho nA dveSa ho to karma baMdha sakatA nhiiN||3|| jo lage huve audayika bhAvoM meM nahIM phaMsatA, vaha jIva pApa se lipta nahIM hotaa| vaise hI jaise AkAza kabhI kIcar3a se lipta nahIM hotaa| Just like the sky cannot be dragged down to quagmire, likewise one who is free from the evils of attachment and aversion caused by the surfacing of 'karmas', remains uneffected by states of happiness and unhappiness. Such a man cannot be dragged down to the 'Karmic' cycle. {27}

Page #55
pazyanneva paradravya-nATakaM prtipaattkm| bhavacakrapurasto'pi, naa'muuddhHprikhidyte|| 4 // hai moha ripu vijayI na hotA khinna rahe bhvckrpur| hara pola meM nATaka vividha para-dravya rUpI dekhakara / / nara janma mRtyu ke ye nATaka dekha nirmohI bne|. yaha jagata pudgala khela hai yaha soca sAdhaka harakSaNe // 4 // anAdi anaMta karma pariNAma rAjA kI rAjadhAnI svarUpa bhavacakra nAma ke nagara meM rahane para bhI ekendriya Adi nagara ke daravAje-daravAje para-dravya kA janma jarA maraNAdi rUpa nATaka dekhatA moha rahita AtmA khinna nahIM hotaa| 'Bhava Chakrapur' is the name of the city and the dwellers are oppressed by the enemy, attachment, and are anxious for they cannot overcome it. Only the detached practicers.,- the Sadhaks remain undisturbed considering it to be a variegated drama of life and death that is enacted in every part of the city. 1281

Page #56
vikalpacaSakairAtmA, pItamohA''savo hyym| . bhavoccatAlamuttAla - prapaJcamadhitiSThati // 5 // jo moharUpI madya pIe vikalpa rUpI pAtra se| vaha mohagrasta vinaSTa sama ghI Aga sparzana mAtra se|| kara - dvaya kare UMce bajAve tAliyA~ yo jagata hai| vaha mohavaza cetana vikAre jagata Azraya karata hai||5|| vikalpa rUpa madirA pAtroM ke dvArA moha madirA pIne vAlA yaha jIva nizcaya hI jahAM hAtha UMce karake tAliyA~ bajAne kI ceSTA kI jAtI hai, aise saMsAra rUpa aDDe kA Azraya karatA hai| One who drinks the liquor of attachment from the bowl of alternatives makes himself vulnerable like butteroil is in the presence of fire. The world is peopled with those who raise their hands and clap while the one in the grip of attatchment seeks refuge in the very same world. . {29}

Page #57
nirmalaM sphaTikasyeva, sahaja rUpamAtmanaH / adhyastopAdhisambandho, jar3astatra vimuhyati // 6 // hai nirmala vimala Atama sphaTika sama sahaja siddha svarUpa hai| ati svaccha hai suvizuddha ajarAmara svayaM nijabhUpa hai| usameM upAdhi saMbaMdha kara aviveka yuta nara mUr3ha ho| duSkarma Adhi upAdhi se ho dUra ziva ArUr3ha ho||6|| AtmA kA svAbhAvika siddha svarUpa sphaTika jaisA nirmala hai usameM upAdhi kA saMbaMdha Aropita karake avivekI jIva usameM phaMsatA hai| The soul (atman) is pristine, pure and crystal clear. It is immortal and its own master. It is foolish to tarnish it with ill-feelings for when devoid of such dark spots of sins and deception the very same soul is akin to the pure ultimate soul. {30}

Page #58
anAropasukhaM moh-tyaagaadnubhvnnpi| AropapriyalokeSu, vaktumAzcaryavAn bhavet // 7 // nija bhAna jJAna svabodha kA anubhava jinhoMne kara liyaa| usa bhAna ko samajhAUM kaise socatA unakA hiyaa|| kalpita sukhoM ko sukha mAne mUr3ha nara, Azcarya hai ! nija sahaja sukha taja kalpanA meM kyA mile mAdhurya hai // 7 // moha ke tyAga se Aropa rahita svabhAva ke sukha kA yogI anubhava karatA huA bhI, jhUThA jinheM priya hai aise logoM ke sAmane apanA sukhAnubhava kahatA huA Azcarya vAlA banatA hai| Those who have experienced the essence of the 'self wonder how they may possibly express this realization. They wonder how, ignorant from the bliss of this realization, the foolish run after the mirage of mundane happiness. {31}

Page #59
yazciddarpaNavinyasta'- samastA''cAracArudhIH / kva nAma sa paradravye-'nupayogini muhyati ? // 8 // nija jJAna rUpI kAMca meM sthApita kiye AcAra hai| aisA matIzvara jAnatA pudgala sakala savikAra hai| para dravya upabhogI nahIM pahicAna hotA mUr3ha naa| yaha moha mAyA sakala hai sama jAna rAkSasI pUtanA // 8 // jJAna rUpI darpaNa meM sthApita samasta jJAnAdi pA~ca AcAroM dvArA jo sundara buddhi vAlA hai, aisA yogI anupayogI para - dravyoM meM Asakta kyoM hogaa| One who has recognized and indentified his true 'self in the mirror of knowledge acquired through the five rules of good conduct and righteounsess, is aware of the maligned nature of everything material. Such a yogi will never have fondness for the material world. 132}

Page #60
jJAna-5 majjatyajJaH kilA'jJAne, viSThAyAmiva shuukrH| jJAnI nimajjati jJAne, marAla iva mAnase // 1 // zUkara bane jyoM magana viSThA meM bane nara ajJa tyoN| ajJAna meM hI rAcatA ho magana zruta meM sujJa jyoN| vara haMsa saravara mAna meM hI bana magara sukha ko lhe| nija para vivekI tattva jJAnI jJAna gaMgA meM bahe // 1 // jisa prakAra zUkara viSThA meM magna hotA hai vaise hI ajJAnI ajJAna meM hI magna ho jAtA hai| jisa prakAra haMsa mAna sarovara meM nimagna hotA hai, usI prakAra jJAnI puruSa jJAna meM hI nimagna hote haiN| KNOWLEDGE Like a swine is attracted to his own spoils, an ignorant person remains attached to his ignorance, while those attached to the knowledge of the 'Shrutas' remain entranced like the swans of 'Mansarover' (the Lake in Paradise). {33}

Page #61
nirvANapadamapyekaM, bhAvyate ynmuhurmuhuH| tadeva jJAnamutkRSTaM, nirbandho nAsti bhuuysaa||2|| basa mokSa pada abhilASa kI ika bhAvanA pratipala rhe| nahiM aura kucha cAhUM hRdaya meM bhAva mukti ke bahe // yaha jJAna hI utkRSTa hai jo citta ne dhArA agara / jyAdA bhale na par3hA ho phira bhI hai vahI jJAnI pravara // 2 // eka mAtra mokSa sAdhaka pada vAramvAra AtmA dvArA bhAvita hotA hai arthAt bAra-bAra cintana kiyA jAtA hai vahI jJAna paripUrNa hai| jyAdA jJAna kA Agraha nahIM hai| Even one who lacks formal education is a true knower if his heart sincerely desires liberation and true knowledge. He needs no more. {34}

Page #62
svabhAvalAbhasaMskAra-kAraNaM jnyaanmissyte| dhyAnthyamAtramatastvanyat, tathA coktaM mahAtmanA // 3 // jisase nijAtma svabhAva kI upalabdhi ho vaha jJAna hai| sadjJAna hI basa iSTa hai nahiM iSTa jaga vijJAna hai| nija bhAna jo detA nahIM vaha jJAna rUcikara hai nhiiN| vaha jJAna mati-aMdhatva hai RSi sakala pharamAte yhii||3|| - jo jJAna Atma svabhAva kI prApti ke saMskAra kA kAraNa - bhUta hai, vahI jJAna icchanIya hai isake alAvA jo bhI par3hA jAtA hai vaha to buddhi kA aMdhatva hai| isI prakAra mahAtmA pataMjali ne bhI kahA hai| The great sage Patanjali :confirms this thai one that leads to the knowledge of the 'Self' alone is true knowlege. Science is the knowledge of the world but the sages say that what should be desired is the knowledge of the self (Self-realization). That which does not enlighten the self is ignorance not knowledge. {35}

Page #63
vAdAMzca prativAdAMzca, . vdnto'nishcitaaNstthaa| tattvAnta naiva gacchanti, tilapIlakavad gtau||4|| alpajJa paMDita vAdacarcA meM anizcita hI. rhe| ve pUrva uttara pakSa meM dina rAta pha~sate hI rhe| jyoM baila ghANI kA jagaha ika meM hI dina bhara ghuumtaa| tyoM tattva pariNati prApta nA sad jJAna bina nara ghUmatA // 4 // anizcita artha vAle vAda aura prativAda karane vAle jIva Age bar3hane meM ghANI ke baila kI taraha tatva nirNaya ko prApta nahIM kara pAte haiN| Pundits with little knowledge get embroiled in futile discussions and dogmas. Lacking in true knowledge they go round and round just like the yoked bull in an oil mill. {36}

Page #64
svadravyaguNaparyAya-caryA varyA praa'nythaa| iti dattAtmasantuSTi- sRSTijJAnasthitirmuneH // 5 // nija zaddhi Atama dravya meM paryAya meM ramate rho| sad jJAna darzana caraNa nija guNa jJAna gaMgA meM bho| hitakara nahIM para dravya guNa paryAya meM ho rmnntaa| muni jJAna kA yaha sAra hai saMtoSa kAraka zramaNatA // 5 // apane dravya guNa aura paryAya meM pariNata rahanA zreSTha hai para dravya-guNa-paryAya meM pariNata honA zreSTha nahIM hai, isa prakAra jisane apanI AtmA ko saMtoSa diyA hai aisI saMkSepa se rahasya jJAna kI maryAdA muni ko hotI hai| Dwell in the various forms of self-purification and flow along with the 'Ganges of right knowledge and right experience of the 'self not the 'other'. Only the true sages are aware of this conciseness of the esoteric knowlege. {37} -

Page #65
asti ced granthibhid jJAnaM, kiM citraistntryntrnnaiH| pradIpA: kvopayujyante, tamonI dRSTireva cet? // 6 // jaba jJAna se hI granthi miTatI rAga dveSa miTe skl| phira zAstra baMdhana kI jarUrata hai nahIM mujhako prbl|| tama nAza cakSu se hI ho kara kyA sake dIpaka vhaaN| he bhavya jIvoM ! jJAna dhAro ziva vahA~ zruta hai jahA~ // 6 // granthi bheda se jise jJAna ho gayA hai, usako aneka prakAra ke zAstroM kA baMdhana kisa kAma kA hai ? jaba A~kha hI aMdhakAra ko nAza kara detI hai, vahAM dIpakoM kA kyA upayoga hai ? O' you, the elevated beings! know that through right knowledge all the mysteries are unfolded and answers acquired. Then the reliance on the scriptures is as unnecessary as the lamp is when the inner light is there to dispel the darkness.. {38}

Page #66
mithyAtvazailapakSacchid, jJAnadambholizobhitaH / nirbhayaH zarkavadyogI, nandatyAnandanandane // 7 // mithyAtva rUpI zaila ko tor3e sadA zruta vajra sm| zruta vajra kara meM indra sama muni toDate jaga sakala bhrama // . hai pAsa jisake jJAna nija vo sAdhu nirbhayatA vre| sad jJAna se hI Atma kA mithyAtva rUpI tama hre||7|| mithyAtva rUpa parvata ke pakSa kA cheda karane vAlA aura jJAna rUpa vajra se suzobhita aura indra ke samAna nirbhaya yogI Ananda rUpa naMdana vana meM krIDA karatA hai, sukha anubhava karatA hai| The mountain of illusions, is broken down by the dynamite of knowledge. With the power of knowledge the sages break the whirlpool of illusions in the world. Thus, those endowed with the knowledge of the 'self' are fearless and can easily dispel the darkness of illusions on their own and thus enjoy the garden of bliss. {39}

Page #67
ananyA'pekSamaizvarya, jJAnamAhurmanISiNaH / / 8 // sadjJAna amRta hai parama utpanna sAgara se nhiiN| hai parama uttama vara rasAyaNa kintu auSadhi hai nhiiN| aizvarya aisA hai mahA para kI apekSA hai nhiiN| jina deva bhASita jJAna kI upamA na jaga meM hai khiiN||8|| jJAna amRta hai lekina samudra se utpanna nahIM hai| jJAna rasAyana hai, para auSadha nahIM hai| jJAna aizvarya hai, para kisI anya kI apekSA nahIM hai, aisA jJAnI kahate haiN| Right knowledge is the : elixir of life though it is the best chemical though it is not a medicine. It is a state of exaltation independent of material comforts. True knowledge is beyond compare, thus say the sages. *** {40}

Page #68
| zama-6 vikalpaviSayottIrNaH, svabhAvA''lambanaH sdaa| jJAnasya parapAko yaH, sa zamaH parikIrtitaH // 1 // ho iSTa prApti aniSTa naSTa na rUpa koI vikalpa hai| nija zuddha dhyAne sva svarUpe ramaNatA yaha kalpa hai| sadjJAna kA aisA sukhada phala zama kahAve zAstra meN| zamadhAri muni ho calita .aisI zakti nA brahmAstra meM // 1 // vikalpa rUpa viSayoM se nivRtta banA, nirantara AtmA ke zuddha svabhAva kA AlaMbana jise haiM, aisA jJAna kA pariNAma samabhAva kahalAtA hai| PACIFICATION Abscence of agitation born of alternatives and perpetual indulgence in the self, a state that is the result of maturity of right knowledge, is called pacification or equanimity. {41}

Page #69
anicchan karmavaiSamyaM, brahmAMzena samaM jgt| AtmA'bhedena yaH pazye-dasau mokSaMgamI zamI // 2 // nahiM icchatA jo karma kA vaiSamya muni utkRSTa hai| saba jagata meM cihuM ora muni se brahma sama zubha dRSTa hai| jaga ke sakala jIvoM ko dekhe sAdhu vara jo Atma sm| zama zAnta rasa meM lIna muni kara pApa kSaya ho siddha sm||2|| jA karma kI viSamatA ko nahIM cAhatA, paramAtmA ke aMza dvArA bane eka svarUpa vAle jagata ko apanI AtmA se abhinna jo dekhatA hai, vaha upazama vAlA AtmA avazya mokSagAmI hotA hai| The pacified soul that does not desire the entanglement of Karma and considers every being in the world to be a part of the ultimate whole (Brahma) like his own self and not different, is sure to attain liberation (Moksha). {42}

Page #70
ArurukSurmuniyoMgaM, zrayed baahykriyaampi| yogArUDhaH zamAdeva, shuddhytyntrgtkriyH||3|| muni yoga bhAva samAdhi meM car3hane kI icchA jo kre| vo bAhya kiriyA sAdhate zabha dhyAna se bhI mana bhare / jo car3ha gaye nijayoga meM antara kriyA karate rhe| upazama hRdaya bhara zuddha ho suvizuddha saMpad nija lahe // 3 // samAdhi yoga meM Upara car3hane kI AkAMkSA vAlA sAdhu bAhya AcAra kA bhI sevana karatA hai, lekina yogArur3ha Abhyantara kriyAvAn sAdhu to samabhAva se hI zuddha hotA hai| The ascetic who desires to progress on the path of yoga also observes the code of conduct and such other practices. But those who indulge in spiritual practices like meditation and have started on the path of yoga attain purity of soul simply through equanimity. {43}

Page #71
dhyAnavRSTerdayAnadyAH, zamapUre . . prsrpti|.. vikAratIravRkSANAM, mUlAdunmUlanaM bhavet // 4 // zubha dhyAna kI barasAta se karuNA nadI ke nIra ke| zama pUra meM baha jAya vikRti vRkSa sAre tIra ke|| saba mUla se hI ukhar3a jAve ho vikAroM kA zamana / zama bhAva meM kSamatA bharI ho jAya doSoM kA damana // 4 // dhyAna rUpa varSA se dayA rUpa nadI kA upazama rUpa pUra bar3hane se kinAre para sthita vikAra rUpa vRkSa jar3a mUla se ukhar3a jAte haiN| The shower of meditation causes in the river of compassion an overflow of equanimity that uproots the trees of evil feelings or flaws on the river blank. {44}

Page #72
jJAnadhyAnatapaHzIla - smyktvshito'pyho| taM nApnoti guNaM sAdhuryaM prApnoti zamA'nvitaH // 5 // samyaktva yuta kitanA bhI tapa japa jJAna dhyAna kare muni| yadi zama nahIM to kucha nahIM karatA bhale muni puni puni // zama hI guNoM kA sAra hai, saradAra hai, AdhAra hai| zama yuta munIzvara hI lahe nija bhAna jJAna-vicAra hai / / 5 / / sama yukta sAdhu jisa guNa ko prApta karatA hai| aho! jJAna-dhyAna-tapa-zIla aura samyaktva sahita sAdhu bhI usa guNa ko prApta nahIM kara sktaa| No matter how hard a Muni tries and:with as much equilibrium, still everything comes to naught unless he achieves equanimity through right knowledge and realization of the self. - - {45}.

Page #73
svayaMbhbhUramaNasparddhi - varddhiSNusamatArasaH / muniryenopamIyeta, ko'pi nA'sau craacre||6|| sAgara svayaMbhUramaNa meM jitanA bharA zubha nIra hai| zama rUpa rasa utanA bharA jisa sAdhu meM vo vIra hai| usa sAdhu ke samakakSa upamA isa jagata meM hai nhiiN| vaha sAdhu saccA dhIra hai gaMbhIra hai zivatIra hai||6|| jisa muni kA samatA rasa svayaMbhUramaNa samudra kI spardhA karatA ho, isa prakAra vRddhi prApta karatA hai, usa muni kI tulanA karane yogya koI bhI padArtha samagra vizva meM nahIM hai| That Sadhu alone is truly calm and profound and is beyond compare whose heart is filled with the waters of equanimity like the waters that fill the fathomless pit of an ocean. 146)

Page #74
zamasUktasudhAsiktaM, yeSAM naktaMdinaM manaH / kadApi te na dahyante, rAgoragaviSormibhiH / 7 // jisakA hRdaya sama rUpa amRta se sadA siMcita rhe| hara samaya mana meM zAnti samatA kA sudhArasa hI bahe // vaha rAga rUpI nAga viSa kI urmiyoM se nA jle| munirAja ke mana rUpa sara meM zAnti kamala sadA khile||7|| jinakA mana rAta aura dina sama ke subhASita amRta dvArA siMcita hai, ve kabhI bhI rAga rUpa sarpa ke jahara kI urmiyoM dvArA nahIM jalate A heart which is forever inundated with the elixir of equanimity is always at peace. Such a heart . never burns with the spurts of fire of the venom of the snake of anger. Such a heart always has the lotus of peace blossoming in it. . {47}

Page #75
garjajJAnagajottuGgA, rnggddhyaanturnggmaaH| jayanti munirAjasya, zamasAmrAjyasampadaH // 8 // munirAja kA zamarUpa hI sundara bar3A sAmrAjya hai| isa rAjya meM mada madana rati mithyAtva mAyA tyAjya hai| . sadjJAna rUpI hastidala karatA rahe zubha grjnaa| krIDA kare zubha dhyAna rUpa turaMga adbhuta vrnnnaa|| 8 // jinake pAsa garjanA karate jJAna rUpa hAthI aura khelate hue dhyAna rUpa ghor3e haiM, aise munirAja rUpa rAjA ke zama rUpa sAmrAjya kI saMpatti sadA jayavanta rahatI hai| The equanimous stature of a 'Muniraj' is akin to an empire. There lust for wine, women, untruths and illusions are forbidden. Right knowledge like a herd of elephants trumpets there. Inexplicably wonderful and auspicious thoughts seem to frolic like horses there. - {48}

Page #76
| indriya-jaya-7 bibheSi yadi saMsArAnmokSaprApti ca kaadd.ksssi| tadendriyajayaM kartuM, sphoraya sphArapauruSam // 1 // bhaya jo lage yadi jagata se cAhe sadA ziva ratna ko| to sakala apanI indiyA~ hara samaya kAbU meM rkho| uddezya jIvana kA bane apanA sakala puruSArtha ho| jo indriyoM para pAI vijaya to Apa sacce pArtha ho||1|| yadi tU saMsAra se DaratA hai aura mokSa prApti kI AkAMkSA hai rakhatA to indriyoM para vijaya prApta karane ke lie ugra parAkrama prakaTa kr| VICTORY OVER SENSES If you fear the ways of the world and desire liberation keep your sense organs under control. The sole aim of life then should be to stir valour and reign over ones senses. {49} . .

Page #77
vRddhAstRSNAjalA'pUrNairAlavAlaiH kilendriyaiH| mUrchAmatucchoM yacchanti, vikaarvisspaadpaaH||2|| jala kAmanA se bharI kyArI paMca indriya rUpa ye| isameM bar3he viSavRkSa vikRti rUpa banate bhUpa ye|| ye hukma dete bhUpa nakalI moha vRddhi ko kre| jar3amUla se viccheda kara ye AtmaguNa sAre hare // 2 // tRSNA rUpa jala se paripUrNa indriyA~ rUpa kyAriyoM meM poSita vikAra rUpa viSavRkSa AtmA ko gADha mUcchita karate haiN| The five senses are like flower beds watered with desires. The plants of flaw that grow in them are like monsters. In their reign of terror fondnes and attachment flourish. They threaten to uproot the radical characteristics of the soul (atman). {50}

Page #78
saritsahasradu-dhUrasamudrodarasodaraH . / tRptimAnnendriyagrAmo, bhava tRpto'ntarAtmanA // 3 // ye indriyA~ aisA hai sAgara tRpta jo hotA nhiiN| hajAra nadiyA~ bhI gire to bhI adhUrA hI shii| ina indriyoM ko tRpta karane viSaya jaga ke tuccha hai| nija bodha se paritRpta ho he jIva! tUM hI svaccha hai||3|| hajAroM nadiyoM se bhI jise pUrNa nahIM kiyA jA sakatA, aise samudra ke peTa ke samAna indriyoM kA samUha tRpta nahIM hotA, aisA jAnakara antarAtma bhAva se tRpta bana / The senses are insatiable just like it is impossible for even thousands of rivers to quench the thirst of the ocean. The objects that attempt to satiate this enormous lust of the senses are meagre. Knowing this, the best thing to do is to be satiated with self realization. {51}

Page #79
AtmAnaM viSaMyaiH paashairbhvvaaspraadd.mukhm| indriyANi nibananti, moharAMjasya kingkraaH||4|| jo jIva bhramaNA se thakA saMsAra taja dhArA sNym| usa jIva ko bhI phAMsa detI indiyA~ ye bezarama / / ye moha nRpa kI dAsiyA~ viSa viSaya bandhana baaNdhte| jo dUra indriya-viSaya se muni ve hI Atama sAdhate // 4 // saMsAra vAsa se udvigna banI AtmA ko bhI moha rAjA kI naukara rUpa indriyA~ viSaya rUpa baMdhana se bAMdha detI haiN| The senses manage to overpower even those who are tired of journeying through the various life cycles.' They are like maids to the king named'desire'. So those who meditate withremain far from the goadings of the senses. {52}

Page #80
girimRtsnAM dhanaM pazyan, dhAvatIndriyamohitaH / anAdinidhanaM jJAnaM, dhanaM pArve na pazyati // 5 // bana mUr3ha nara giri mRttikA meM dekha kara dhana daudd'taa| nija cetanA ke koSa ko usa miTTI hetu. chodd'taa| dekhe nahIM jhAMke nahIM bhItara bharA zruta koSa hai| indriya niyaMtraNa jo kare pAtA vahI saMtoSa hai||5|| indriyoM ke viSaya meM mUDha banA jIva parvata kI miTTI meM bhI dhana dekhakara daur3atA rahatA hai lekina apane bhItara bhare anAdi anaMta jJAna rUpa dhana ko nahIM dekhtaa| Driven by the illusion of wealth man runs after a heap of sand. He forgoes the treasures of his conscience for that heap of mud. He does not peep inside his heart which is a treasure trove of infinite knowledge. One should realize that only the control over the senses leads to contentment. {53}

Page #81
puraH puraH sphurttRssnnaamRgtRssnnaa'nukaarissu| indriyArtheSu dhAvanti, tyaktvA jJAnA'mRtaM jaDAH // 6 // hara samaya uThatI kAmanA .jyoM pUrNa ho uThatI nii| hai kAmanA mRga marIcikA sama hoza meM Ao bhii|| indriya sukhoM ke kIca pIche mUrkha kyoM tUM daudd'taa| pAne use nija jJAna amRta Atma gaMgA choDatA // 6 // jinakI tRSNA uttarottara bar3hatI rahatI hai, aise mUrkha puruSa jJAna rUpa amRta ko chor3akara mRga tRSNA rUpa indriyoM ke viSayoM meM daur3atA rahatA hai| A desire resurfaces every time it is satiated. It is like a mirage. So wake up, why like a fool should you pursue it ? Why forsake self-realization for it ? - {54}.

Page #82
pataGga--bhRGga-mInebhasAraGgAyAnti durdshaam| ekaikendriyadoSAcceda, duSTaistaiH kiM na paJcabhiH // 7 // indriya vilAsI eka ke hotI dazA kitanI burii| jo pAMca meM hI pha~sa gayA kaisI.bane usakI dhurii|| gaja hiraNa matsa pataMga zRMgAdi ye indiya vaza mre| he jIva ! terI kyA dazA ho soca aba jaga jA are // 7 // pataMgiyA, bhramara, matsya, hAthI aura hiraNa ye eka-eka indriya meM Asakta hokara jaba durdazA ko prApta karate haiM to duSTa pAMcoM indriyoM dvArA kyA nahIM ho sktaa| The plight of one who is a slave of his senses is always pitiable. Opressed by those five senses how can he save himself when elephant, deer, fish, birds and insects overpowered by just one sense lose their lives. Man, at least this realization should caution you. {55)

Page #83
vivekadvipaharyakSaH, smaadhidhntskraiH| indriyairna jito yo'sau, dhIrANAM dhuri gnnyte||8|| indriya vinAze siMha sama gaja rUpa Atma viveka ko| hai cora sama ye indriyA~ core samAdhi svabhAva ko|| aisI bhayaMkara indriyoM se jo nahIM hArA kbhii| vaha dhIra puruSoM meM pravara hai vaMdanA karate sbhii||8|| viveka rUpa hAthI kA nAza karane meM siMha ke samAna aura samAdhi rUpa dhana ko lUTane vAlI duSTa indriyoM se jo nahIM hArA, vaha dhIra puruSoM meM agra mAnA jAtA hai| . The senses kill reason as a lion kills elephant and deprive one of his concentration (in meditation) as a smuggler deprives one of ones wealth. A person who does not surrender to the attacks of the senses is truly venerable. *** .. {56}

Page #84
| tyAga-8 saMyatA''tmA zraye zuddhopayogaM pitaraM nijm| dhRtimambAJca pitarau, tanmAM visRjataM dhruvm||1|| zuddhopayoga svarUpa tAta tathA svikArUM mAM dhRti / mAM tAta tAraNahAra ye sacce na dete vikRti / / he tAta ! ambA ! maiM banUM saMyata mujhe do sviikRti| saMyama vimukha banA maiM zuddha upayoga rUpa apane pitA kA aura Atma - rati rUpa mAtA kA Azraya svIkAra karatA hU~, ata: he ! mAtA-pitA mujhe avazya chodd'o| DETACHMENT Purity of purpose is like my father & indulgence in the self is like my mother. These are like my true emancipators and can cause no harm so I seek refuge unto them. So O'ye mother and O'yoo father, {57}

Page #85
yuSmAkaM snggmo'naadirbndhvo'niytaatmnaam| dhruvaikarUpAn zIlAdibandhUnityadhuMnA zraye // 2 // . asthira sakala saMbaMdha aMniyata baMdhu bAMdhava bhI skl| jaga svArtha vazaripu bhI bane kala Aja bAMdhava jo vikl|| maiM Aja svIkArU~ nijAtama ke jo sacce suhRd hai| zama satya sthira saMtoSa zIlAdika suhRd saba sukhada hai // 2 // he bandhuo ! tumhArA saMbaMdha pravAha se anAdi hai aura anizcita svarUpa vAlA hai ata: aba maiM nitya eka svarUpa vAle zIla Adi bandhuoM kA Azraya grahaNa karatA huuN| Every relationship, natural or coincidental, like friendship, is transitory and impermanent. Friends of today become foes of tommorow. The true friends of the soul are real equanimity, truth, unshakeable contentment and good conduct, etc., that are not ephemeral and provide true happiness. {58}

Page #86
kAntA me samataivaikA, jJAtayo me smkriyaaH| bAhyavargamiti tyaktvA, dharmasaMnyAsavAn bhavet // 3 // priya priyA samatA aura nA jaga bAhya nA acchA lge| jina sAdhuoM kI eka kiriyA vahI jJAti mujhe lge| saba bAhya Rddhi samRddhi choDUM sakala baMdhana toDakara // 3 // eka samatA hI merI patnI hai aura samAna AcaraNa vAle sAdhu mere jJAtijana hai (aisA vicAra kara) isa prakAra bAhya varga kA tyAgakara dharma - saMnyAsI hotA hai| A sense of equanimity is closest to the heart Sadhus, who behave with equanimity appeal to me. Such thoughts after renunciation of the world are the ones that expand my vistas. By abandoning all relationships can give up all the false outer grandeur and affluence. .. * {59}

Page #87
dharmAstyAjyA susaGgotthAH, kSAyopazamikA api| prApya candanagandhAbhaM, dhrmsNnyaasmuttmm||4|| ati divya caMdana bAvanA kI surabhi rUpI dharma hai| saMnyAsa pAkara prApta karatA. dharma kA zubha marma hai| kSAyopazamika hai dharmatyAjya susaMga se utpanna jo| tana jagata mAyA dhArate saMnyAsa jo nara dhanna vo||4|| caMdana kI sugaMdha ke samAna zreSTha dharma saMnyAsa ko prApta kara lene ke bAda satsaMga se utpanna kSAyopazamika dharma bhI chor3ane yogya hote . 'Dharma' (right or spiritual path) is like divine frangance of sandalwood. He who acquires this fragrance through renunciation (Sanyas) rises above the pacifiying and purifying religion inspired by pious company. 160)

Page #88
gurutvaM svasya nodeti, zikSAsAtmyena yaavtaa| AtmatattvaprakAzena, tAvat sevyo gurUttamaH // 5 // jaba taka nijAtama ramaNatA rUpI gurUtva na pA sko| gurUvara samIpe prApta kara zikSA svabodha na pA sko| taba taka raho tuma sarvadA gurU sannidhi svIkAra kr| nizrA gurU kI bodha detI dizA detI timira hara // 5 // .. jaba taka zikSA ke samyak pariNAma se Atma svarUpa ke bodha dvArA svayaM kA gurutva prakaTa nahIM hotA taba taka uttama guru kA sevana karanA caahiye| Till self realization is not achieved, it is best to be in the company and guidance of one's guru. The accomplished guru guides along the right path leading one from darkness to light. {61}

Page #89
jJAnA'cArAdayo'pISTAH, shuddhsvsvpdaavdhi| nirvikalpe punastyAge, na vikalpo na vA kriyaa||6|| nija zuddha pada sImA talaka hI mAnya jJAnAcAra hai| jaba prApta uttama nirvikalpa dazA na koI vicAra hai| aisI parama utkRSTa bhAvollAsa jAgRti- ho gii| na vikalpa hai aisI dazA meM saphala kiriyA kho gii||6|| jJAnAcAra Adi AcAroM kA pAlana bhI apane usa usa zuddha pada kI prApti taka hI iSTa hai nirvikalpa samAdhi rUpa tyAga kI avasthA meM koI vikalpa bhI nahIM hai aura koI kriyA bhI nahIM hai| There are certain limitations to the optimal utility of knowledge for once a state of unambiguity is reached an inexplicable feeling of exaltation pervades the being. In that state there are neither any alternatives nor any outward activity. (62}

Page #90
yogasaMnyAsatastyAgI, yogaanpykhilaaNstyjet| ityevaM nirguNaM brahma, proktmuppdyte||7|| kSAyopazamika tajI kare phira yoga kA bhI nirodha ho| saba yoga kA bhI tyAga kara deM, prApta phira nija bodha ho| kahate ki darzana anya aisA brahma (Atma) nirguNa hota hai| yaha bAta aise meM ghaTe, lagate sva Akara gota hai // 7 // tyAgI AtmA anta meM yoga saMnyAsa se samasta yogoM kA bhI tyAga karatA hai, isa prakAra anya darzanoM meM varNita nirguNa brahma bhI ghaTita ho jAtA hai| The soul on the path of detachment finally gets rid of all ties through spiritual practices. Thus the concept of formless and attributeless 'Brahma' of other schools is also confirmed. (63)

Page #91
vastutastu guNaiH pUrNamanantairbhAsate svataH / rUpaM tyaktAtmanaH sAdhornirabhrasya vidhoriv||8|| AtmA guNoM kI rAzi isameM guNa anantA haiM bhre| jaba saba vibhAva miTe tabhI nija rUpa dekhI mana tthre|| jyoM megha virahita candra bhAse pUrNa prakaTita ho svataH / tyoM karma virahita pUrNa guNa bhAse hI pUraNa hai ataH // 8 // jisa prakAra bAdala rahita candramA apane teja se svayaM prakAzita hotA hai, usI prakAra anaMta guNoM se paripUrNa tyAgavaMta sAdhu kA svarUpa svayaM prakAzita hotA hai| The Atma (soul) is a cluster of infinite virtues. When clouds of ambiguity disperse, the true scintillating form of the self emerges. As on a 'cloudless night the natural glow of the full moon can be seen, likewise all the virtues of the soul become self-evident in a completely detached ascetic. *** 164}

Page #92
kriyA-9| jJAnI kriyAparaH zAnto, bhAvitAtmA jitendiyaH / svayaM tINoM bhavAmbhodheH, parAMstArayituM kSamaH // 1 // sadjJAna yuta upazAnta hai ruci hai kriyA meM sarala hai| jita indriyA~ hai bhAvitAtmA sAdhu nirmala vimala hai| guNayukta aisA sAdhu tiratA aura sabako taartaa| . zubhajJAna yuta kiriyA samakSe moha rAjA hAratA // 1 // sabhyag jJAnI, kriyA meM tatpara, zAnta, bhAvita aura indriya vijetA aisI AtmA svayaM saMsAra rUpI samudra se tirI huI hai aura anyoM ko bhI tArane meM samartha hai| PRACTICE With a sincere interest in practices, endowed with right knowledge and peace, in control of his sense organs, such a sadhu overcomes attachment and acquires liberation for himself and others as well. {65)

Page #93
kriyAvirahitaM hanta, jnyaanmaatrmnrthkm| gati vinA pathajJo'pi, nApnoti purmiipsitm||2|| ho jJAna kevala nA ho kiriyA to anarthaka ho shii| milatA nahIM hai mokSa usase kriyA jisameM ho nhiiN|| jo jAnatA. patha ko parantu gamana jo karatA nhiiN| jJAtA bhale ho gati binA icchita nagara pahu~ce nhiiN||2|| kriyArahita akelA jJAna nizcita hI asamartha hai| mArga kA jAnakAra bhI calane kI kriyA ke abhAva meM icchita nagara nahIM pahu~ca sktaa| A knowledge without the pursuance of right practices is futile. Liberation cannot be achieved without the will to indulge in practices. One who knows the way but does not traverse it, may know the path but will never reach his destination.

Page #94
svAnukUlAM kriyAM kAle, jnyaanpuurnno'pypeksste| pradIpa: svaprakAzo'pi, tailapUrtyAdikaM yathA // 3 // saMpUrNa jJAnI bhI kare vara yogya kiriyA nirmlii| anukUla ho nija bhAva meM to kriyA karate kevlii|| dIpaka svayaM hotA ujAlA tela phira bhI caahiye| jyoM tela usako tyoM kriyA anukUla citta lagAiye // 3 // jisa prakAra dIpaka svayaM prakAza rUpa hai phira bhI tela pUrane Adi kI kriyAe~ apekSita rahatI haiM usI prakAra pUrNa jJAnI bhI samayAnusAra svabhAva rUpa kArya ke anukUla kriyAoM kI apekSA rakhatA hai| A lamp emanates light and yet its light is dependent on the proportion of oil that is put in it. Likewise even a knowledgeable 'yogi' or knower has to indulge in practices suited to his level of purity. (67}

Page #95
bAhyabhAvaM puraskRtya, ye kriyAM vyvhaartH| vadane kavalakSepaM, vinA te tRptikAMkSiNaH // 4 // kiriyA nikammI bAhya rUpI yoM kahe. vyavahAra se| . una mUr3ha jIvoM ko batAve vIra nija AcAra se|| bina kavala kSepaNa tRpti nA tyoM kriyA kA hI mahattva hai| kiriyA kare nija meM rame pAve nijAtama sattva hai||4|| kriyA ke bAhya bhAva ko Age rakhakara jo loka vyavahAra se kriyA niSedha karate haiM ve mu~ha meM nivAlA rakhe binA hI tRpti pAnA cAhate haiN| Wise men explain to the foolish through their good deeds that an outward show of actions without inner feelings is as good as wanting to satiate ones hunger without actually putting the morsel in one's mouth. {68}

Page #96
guNavadbahumAnAde-nityasmRtyA ca stkriyaa| jAtaM na pAtayedbhAvamajAtaM janayedapi // 5 // guNa guNI kA sammAna, svIkRta niyama nitya smaraNa kreN| aisI kriyA zubhakAriNI sahakAriNI ziva pada vreN| zubha bhAva jagate pUrva Agata bhAva zubha susthira kre| saMbodhi dAyaka trANadAyaka kriyA agha dala mala hare // 5 // guNavaMta ke bahumAna Adi se tathA svIkRta niyamoM ke nitya smaraNa se zubha kriyA utpanna bhAvoM kI rakSA karatI hai arthAt girane nahIM detI aura anutpanna bhAvoM ko bhI prakaTa karatI hai| Paying due respect to accomplished persons and regular recounting of the accepted codes of conduct are practices that promote pious feelings and take one to an exalted state of existence. {69)

Page #97
kSAyopazamike bhAve, yA kriyA kriyate tyaa| patitasyApi tadbhAvapravRddhirjAyate punH|| 6 // pApa kSAyopazamika subhAva meM kiriyA parama karatA rhe| aisI kriyA kA sukhada adbhuta lAbha cetanatA lhe| gira jAya bhAva vizuddhi phira bhI punarvaddhi ho ske| zubha kriyA meM zakti anUThI bhAva pariNamatA ptthe||6|| kSAyopazamika bhAva meM jo kriyA kI jAtI hai usa kriyA ke dvArA patita bhAvoM ko bhI vizuddhi evaM vRddhi hotI hai| Practices should be done with equanimity maintaining a state of equilibrium, for the power obtained through such practices is amazing. If perchance there is a fall in mental purity then the power of good practices is such that it lifts one back to the state of pacification and purity. {70}

Page #98
guNavaDyai tataH kuryAt, kriyAmaskhalanAya vaa| ekaM tu saMyamasthAMnaM, jinaanaamvtisstthte||7|| guNa vRddhi karane ke liye askhalita rahane ke liye| kiriyA karo karate raho, tyoM sahasa zruta jalate diye| hai eka saMyama sthAna kevala kevalI jina ke liye| bAkI sabhI kiriyA karo nija bodha pAne ke liye||7|| isalie guNa kI vRddhi ke liye athavA utpanna bhAva gira na jAya isalie kriyA karanI caahiye| eka saMyama kA sthAna to kevala jJAnI ko hI rahatA hai| Only the omniscient (Kevali) reaches the state of untarnishable absolute purity, so all other seekers should indulge in right practices for qualitative enhancement as well as for maintaining the attained level of purity.. (71)

Page #99
vaco'nuSThAnato'saGga kriyaasngg-timnggti| seyaM jnyaankriyaabhedbhuumiraanndpicchlaa||8|| vacanAnuSThAna se asaMga kiriyA yogyatA dhAraNa kre| yaha asaMga kiriyA jJAna kiriyA ekatA darzita kre|| zuddhopayogI rUpa zruta ullAsa rUpa kriyA bdd'ii| aisI kriyA meM bhAva nija ke harSa kI lar3iyA~ jddii||8|| vacanAnuSThAna se asaMga kriyA kI yogyatA prApta hotI hai| vaha jJAna aura kriyA kI abheda bhUmi hai aura AtmA ke AnaMda dvArA bhIgI huI hai| Through evoking and indulging in the practices of the word (chanting of Mantra) one acquires the ability of practising detachment that is the unified soil of knowledge and practices. drenched with spiritual bliss. {72}

Page #100
| tRpti-10/ pItvA jJAnA'mRtaM bhuktvA, kriyaasurltaaphlm| sAmyatAmbUlamAsvAdya, tRptiM yAti prarAM muniH||1|| sadjJAna rUpI pAna amRta kalpataru phala hai kriyaa| pIkara amI khA phala sukhada tAmbUla samatA kA liyaa| AsvAda kara inakA suhitakara tRpta bana jAtA jiyaa| jo tRpta banate sAdhuoM ko vaMdanA karatA hiyA // 1 // jJAna rUpa amRta pIkara, kriyA rUpa kalpalatA ke phala ko khAkara, samabhAva rUpa tAmbUla kA AsvAda lekara sAdhu atyanta tRpti ko prApta karatA hai| SATIETY A sadhu acquires a state of satiety on drinking the nectai of knowledge, on eating the fruits of the everlasting tree of right practices and on tasting the betel leaf of equanimity. {73}

Page #101
svaguNaireva tRptishcedaakaalmvinshvrii| jJAninoM viSayaiH kiM taiyairbhavet tRptiritvrii||2||. jJAnAdi nija guNa se sadA jo tRpta banate zruta dhraa| vaha tRpti rahatI hai sadA miTa jAtI hai na kabhI jraa|| unakA na mana viSayoM meM DUbe tRpti jo de kSaNika hii| ve to parama nija bodha rasa meM DUbate tRpti lhii||2|| yadi jJAnI ko apane jJAnAdi guNoM dvArA hI kabhI naSTa na ho. aisI tRpti hotI hai to phira jina viSayoM ke dvArA svalpa kAla kI hI tRpti hotI hai, una viSayoM kA kyA prayojana hai| When a sage reaches a state of euphoria due to his knowledge, why should he 'seek temporary satiety through material satisfactions. - {74}

Page #102
yA zAntaikarasAsvAdAdbhavet tRptirtiindriyaa| sA na jihvendriyadvArA, SaDrasAsvAdanAdapi // 3 // isa zAnta ke AsvAda se jo atIndriya tapti mile| mastiSka mana vana saghana upavana meM sarasa sarasija khile|| koI kare AhAra SaT rasa jIbha se to bhI nhiiN| tRpti na vaisI. pA sake jo sAdhu ne tRpti lhii||3|| zAnta rasa rUpa advitIya rasa ke anubhava se jo atIndriya tRpti hotI hai vaha jihvendriya dvArA SaT rasa ke bhojana se bhI nahIM ho sktii| The transcedental satiety that can be acquired through indulgence in the unique nectar of peace can never be acquired even by a meal which is sumptuous and capable of exciting all the six tastes.. - {75}

Page #103
saMsAre svapnavanmithyA, tRptiH syaadaabhimaanikii| tathyA tu bhrAntizUnyasya, saatmviiryvipaakkRt||4|| saMsAra kI tRpti hai mithyA svapna sama zAstre khii| usa tRpti se abhimAna kyA karatA jarA soco shii|| jisase bar3he nija Atma vIryollAsa vo tRpti shii| bhrama zUnya mithyA jJAna virahita parama tRpti lahe vhii||4|| saMsAra meM abhimAna mAnyatA se prApta huI tRpti svapna kI taraha (mithyA) hotI hai| saccI tRpti to mithyA jJAna rahita ko hI hotI hai aura vaha AtmA ke vIrya ko puSTa karane vAlI hotI hai| In this world the satisfaction derived from conceit is as false as a dream. True satiety comes from shedding illusions and falsehoods and that alone enriches the soul. 1761

Page #104
pudgalaiH pudgalAstRpti, yAntyAtmA punraatmnaa| . paratRptisamAropo, jJAninastanna yujyate // 5 // AtmA bane paritRpta Atmika bhAva guNa se hI sdaa| pudgala bane paritRpta pudgala rUpa se hI srvdaa|| jo tRpti pudgala se ho usase Atma nija tRpti vre| para dravya kA para dravya meM Aropa jJAnI nA kre||5|| pudgaloM ke dvArA pudgala tRpti prApta karate haiM aura AtmA guNoM ke dvArA AtmA tRpta hotI hai| isa kAraNa se pudgala tRpti meM Atma-tRpti ghaTita nahIM hotI aisA jJAniyoM kA anubhava hai| Material particles can derive satisfaction only through material particles and the soul attains satisfaction by gaining the virtues of the soul. Thus the all knowing sadhu never expects to achieve. satisfaction of the soul through material gains. . {77}

Page #105
madhurAjyamahAzAkA'grAhye bAhye ca gorsaat| parabrahmANi tRptiryA janAstAM jAnate'pi n||6|| ghI zAka uttama phalAdika se payAdika se bhinna hai| para brahma meM jo tRpti haiM vaha tRpti para avacchinna hai| usa tRpti kI anubhUtiyA~ nara ajJa kaise pA skeN| . para dravya Asakti miTe to tRpti anubhava rasa cakhe // 6 // sundara rAjya meM bar3I AzA jinako hai aise puruSoM dvArA prApta na ho sake aise vANI se agocara paramAtmA ke viSaya meM jo tRpti hotI hai use loka jAnate bhI nahIM haiN| . The satiety acquired from the transcendental is indestructible and inexplicable. Those who crave for fruits, honey milk, Kingdom etc, cannot even conceive that satiety that is beyond words. ... {78}

Page #106
viSayormiviSodgAraH, syAdatRptasya pudgalaiH / jJAnatRptasya tu dhyAnasudhodgAraparamparA // 7 // atRpta hai jo pudgaloM se viSaya viSa udgAra hai| jo tRpta hote jJAna amRta dhyAna kA hI DakAra hai| antara baDA hai viSa sudhA kA chor3a pudgala saMga aba / nija jJAna mastI meM raho ho prApta tRpti parama taba // 7 // pudgaloM ke paribhoga se atRpta aise (manuSyoM ko) viSaya ke taraMga rUpa jahara kA udgAra (DakAra) prakaTa hotA hai| jJAna se tRpta sAdhakoM ko to dhyAna rUpa amRta ke udgAra (DakAra) kI paramparA hotI haiN| Those who are satiated by the material aspect of life spit only the venom of physical desires but the all knowing sadhus who survive on the nectar of knowledge incessantly exude the nectar of meditation. (791

Page #107
sukhino viSayAtRptA, nendropendraadyo'pyho| bhikSurekaH sukhI loke, jJAnatRpto niraMjanaH // 8 // indrAdi bhI na sukhI rahe jo viSaya rasa meM dduubte| indriya viSaya rasa bhogate atRpti meM saba jhuNcte|| jo jJAna se paritRpta hai aMjana rahita mala rahita hai| isa loka meM basa ve hI bhikSu tRpta hai sukha sahita hai // 8 // .. viSayoM se atRpta indra upendra Adi bhI sukhI nahIM haiM yaha Azcarya hai| jagata meM jJAna se tRpta karmamala rahita aisA eka sAdhu hI sukhI The king of gods, Indra, etc, who are seeped in the physical luxuries, tog, cannot experience the bliss which a common sadhu seeped in knowledge can do so easily. {80)

Page #108
nirlepa-11 saMsAre nivasan svArthasajjaH kajjlavezmani / lipyate nikhilo loko, jJAnasiddho na lipyate // 1 // kajjala gRhAdi svarUpa jaga meM svArtha se saba lipta haiN| kabhI rAga meM kabhI dveSa meM kabhI kAma meM uddIpta haiN| para jJAna siddha munIza to nahiM lipta hotA hai kbhii| saMsAra meM rahate hue nirlipta rahate muni sbhii||1|| kAjala ke ghara samAna saMsAra meM rahatA huA svArtha se yukta sArA loka karma se lipta hotA hai jabaki jJAna se paripUrNa jIva (aise saMsAra meM rahatA huA bhI) lipta nahIM hotaa| UNTARNISHED In this world which is like a house of kohl (kajal), everyone remains enmeshed in the koh! of selfishness. Only those with true knowledge manage to remain untouched. {81}

Page #109
nA'haM pudgalabhAvAnAM, kartA kArayitA'pi n| . nAnumantA'pi cetyAtmajJAnavAn lipyate kNthm||2|| pudgala svarUpI bhAva kA kartA nahIM kAraka nhiiN| . anumodanA karatA nahIM jar3a bhAva kA dhAraka nhiiN|| . maiM jJAna rUpI cetanA hU~. lipta maiM hotA nhiiN| paudgalika bhAvoM kA na maiM karane vAlA hU~, na karAne vAlA hU~ aura na maiM isakA anumodana karane vAlA hU~ aisA ciMtana karane vAlA Atma jJAnI kaise lipta ho sakatA hai| An enlightened soul who realizes that the self is neither the initiator nor the doer or promoter of any physical activity and that it is simply pure untouched by the physical world. - - {82}

Page #110
lipyate pudgalaskandho, na lipye pudglairhm| . . citravyomAJjanenevaM, dhyAyanniti na lipyate // 3 // catravyA " ho lipta pudgala skaMdha pudgala se nahIM maiM lipta huuN| nirlipta hU~ zrutavAn hU~ nija bhAva se paritRpta huuN|| jyoM vara vicitrita vyoma aMjana se na hotA lipta hai| jo dhyAna aisA kare sAdhu rahe sadA nirlipta hai||3|| 'pudgaloM kA skaMdha (hI) pudgaloM dvArA lipta hotA hai, maiM nhiiN| jisa prakAra aJjana ke dvArA vicitra AkAza (lipta nahIM ho sakatA vaise)| isa prakAra dhyAna karane vAlA AtmA lipta nahIM hotaa| A sadhu who constantly meditates on the thought that he is as unaffected by the material existence as is the sky by kohl and that he is satisfied with self realization, such a man is never touched by the material world. {83}

Page #111
liptatA jJAnasampAtapratighAtAya kevlm| nirlepajJAnamagnasya, kriyA sarvopayujyate // 4 // ho bhAna aisA AtamA nirlipta rahatA hai sdaa| usI kriyA upayoga sama pariNAma rahatA srvdaa|| nA liptatA kA jJAna Ave rokatI usako kriyaa| zubha dhyAna yogI sAdhu kA nirlipta rahatA hai jiyaa||4|| "AtmA nirlepa hai" aise nirlepa jJAna meM magna AtmA ko sabhI Avazyaka Adi kriyAe~ kevala "AtmA karmabaddha hai" aise liptatA ke jJAna ke Agamana ko rokane ke liye upayogI banatI hai| The utility of the ascetic practices lies in countering the knowledge that as a living being the soul is tethered with karma, and so tarnished. So that the Yogi may transcend into the state of being untouched or.of pure meditation. {4}

Page #112
tapaH zrutAdinA mattaH, kriyAvAnapi lipyte| vaha lipta hotA hI rahe ati bhAra karmoM kA bhre|| para bhAvanA zruta yukta jo kiriyA nahIM karatA bhle| vaha karma se nirlipta rahatA bhAva shddhaantstle||5|| . malA tapa aura zruta Adi se abhimAnI banA AtmA kriyAvAna hone para bhI vaha lipta hotA hai| bhAvanA jJAna se saMpanna AtmA kriyArahita A soul indulging in ascetic practices and proud of his knowledge and diligence remains deeply affected by the material world, whereas a soul, though inactive as regards ritual practices but rich in empathy, and knowledge manages to remain unaffected by the material world. {85}

Page #113
alipto nizcayenAtmA, liptazca . vyavahArataH / zuddhayaliptayA jJAnI, kriyAvAn liptyaadRshaa||6|| vyavahAra naya se zaddha cetana karma se atilipta hai| nizcaya dazA se cetanA to sarvathA nirlipta hai| zrutavAna dhyAna prayoga se nirlipta dRSTyA zuddha ho| jo hai kriyAdhara sAdhu kiriyA lipta dRSTyA buddha ho||6|| nizcaya naya se jIva karma se baddha nahIM hai lekina vyavahAra naya se jIva karma se baddha hai| jJAnI alipta dRSTi se aura kriyAvAna lipta dRSTi se zuddha hotA hai| . From the viewpoint of ultimate reality the soul is pure or untarnished. From the conventional or mundane viewpoint it is infested with karma, or tarnished. Thus the all knowing sage is pure in terms of ultimate reality but the ascetic indulging in ritual practices is pure only from the conventional viewpoint. {86

Page #114
jJAnakriyAsamAvezaH, sahaivonmIlane dvayoH / bhUmikAbhedatastvatra, bhavedekaikamukhyatA / / 7 // donoM hI dRSTi sAtha hoM to jJAna zruta kI ektaa| para bhUmikA ke bheda se ho alaga apanI mukhytaa| zubha dhyAna kI varadA dazA meM jJAna kI hai mukhytaa| vyavahAra kI sukhadA dazA meM hai kriyA kI pramukhatA // 7 // donoM dRSTiyA~ eka sAtha khulane para jJAna aura kriyA kI ekatA hai| yahA~ jJAna kriyA meM guNasthAna rUpa avasthA ke bheda se eka-eka kI mukhyatA hotI hai| Looking from both these view points simultaneously there is a unison of knowledge and ascetic practices at the highest level of purity. But each one gains prominence at different levels of purity (The. Gunasthanas). {87}

Page #115
zuddhabuddhasvabhAvAya, tasmai bhagavate nmH||8|| sadjJAna saMyuta bhAva vara anuSThAna kiriyA ho shii| vaha zuddha kiriyA doSa rUpI paMka se nirlipta hii| jJAna svarUpI zruta svabhAvI vaMdanA zivakaMta ko||8|| jJAna sahita jisakA kriyA rUpa anuSThAna doSa rUpa kacare se lipta nahIM hai. aise aura zuddha buddha jJAna rUpa savabhAva vAle bhagavanta ko namaskAra ho| Salutations to the pure, emancipated, all knowing Lord who is the embodiment of unambiguous knowledge and whose action is free of any garbage of ritualistic activity. {88}

Page #116
| niHspRha-12 Home m ememommoment svabhAvalAbhAt kimapi, prAptavyaM naa'vshissyte| ityAtmaizvaryasampanno, niHspRho jAyate muniH||1|| nija zuddha cetana. Atma bhAva lahuM lahuM tlliintaa| kucha aura na mujhe cAhiye cAhuM svabhAva adInatA // aisA parama nirmala sahaja zubha sarala jo aNagAra hai| nija Atma kA aizvarya pA nispRha kare bhavapAra haiM // 1 // Atma svabhAva kI prApti ke alAvA aura kucha bhI prApta karane yogya zeSa nahIM rahatA, isa prakAra ke Atma-aizvarya se sampanna sAdhu niHspRha hotA hai| The Detached One who is steadfastly pursuing self-realization for him nothing else matters and thus he is nonchalant towards the material world. {89

Page #117
saMyojitakaraiH ke ke, prArthayante na spRhaavhai| amAtrajJAnapAtrasya, niHspRhasya tRNaM jagat // 2 // nispRha nahIM ve hAtha jor3I dvAra hara para maaNgte| kisa kisake Age prArthanA karate hue ve yaacte|| sadjJAna kI sImA nahIM ve sAdhu gaNa dhana dhanya hai| jaga sakala nispRha sAdhu gaNa ko lage samatRNa vanya hai // 2 // spRhAvAn puruSa hAtha jor3akara kisa-kisake Age prArthanA nahIM karate ? jabaki aparimita jJAna ke pAtra niHspRha sAdhu ke liye. sArA jagata tRNa samAna hotA hai| For the nonattached, nonchalant. sadhu the material world is not worth a straw. Whereas those with desires move without any qualms from door to door in search of alms. {90}

Page #118
chindanti jJAnadAtreNa, spRhAviSalatAM budhAH / mukhazoSaM ca mUrchA, dainyaM yacchati yatphalam // 3 // viSa taru spRhA hai dainyatA mukha zoSa mUrchA phala vikaTa / jyoM jahara bhakSaNa ke ye phala hai spRhA bhI hai jahara ghtt|| paMDita catura zruta zastra se viSa vela spRhA ko chedte| nispRha bane niSkAma ho nija Atma anubhava vedate // 3 // mukhazoSa (mu~ha kA sUkhanA), mUrchA aura dInatA rUpa phala dene vAlI lAlasA rUpa viSalatA ko adhyAtma jJAnI paMDita loga jJAna rUpa hA~siye chedate haiN| Attachment is like a poison-tree under which one gets a parched mouth and unconciousness. Therefore the Enlightened fell this tree of attachment with the axe of knowledge and they prefer to remain non-attached and nonchalant. {91}

Page #119
niSkAsanIyA viduSA, spRhA cittagRhAna bahiH / anAtmaraticANDAlIsaGga-maGgI-karoti yaa||4|| cANDA jo Atma se hai bhinna pudgala rati samAgama caahtii| cAMDAlinI rati kA samAgama ye spRhA yoM maaNgtii|| aisI spRhA mana rUpa ghara se bAhya karane yogya hai| sAdhaka muni jJAnI kahe nita spRhA yogya na bhogya hai // 4 // vidvAn puruSoM ke dvArA to mana rUpa ghara se tRSNA bAhara nikAlane yogya hai / jo tRSNA AtmA se bhinna pudgaloM meM rati rUpa cAMDAlinI kA saMga aMgIkAra karatI hai| The Sadhus with self-realization do not let attachment touch their hearts. They shun it as if it were the femme fatale herself. {92}

Page #120
spahAvanto vilokyante, lghvstRnntuulvt| mahAzcarya tathApyete, majjanti bhvvaaridhau|| 5 // tRNa Aka sama halake haiM phira bhI spRhAkAraka dduubte| karate spRhA jo ve sadA bhava vAri meM gala dduubte|| halakA hamezA tairatA phira DUbate ye kyoM sdaa| Azcarya hai para ye spRhA detI DUbotI sarvadA // 5 // spRhAvAn puruSa tRNa aura Aka kI rUI ke samAna halke dikhate haiM phira bhI saMsAra samudra meM DUba jAte haiM, yaha Azcarya hai| . It is astonishing how those who are attached appear to be as light as straw or perhaps puffs of cotton wool, and yet they get drowned; drowned in their attachments. Such indeed is the characteristic of attachment. {93}

Page #121
gauravaM pauravandyatvAt, prakRSTatvaM prtisstthyaa| khyAti jAtiguNAtsvasya, prAduSkuryAnna ni:spRhaH // 6 // jo hai spahA virahita mani vo yoM kabhI kahatA nhiiN| apanI pratiSThA khyAti apane zabda se karatA nhiiN| maiM ucca jAtivAna hU~ maiM pUjya hU~ pura ke liye| maiM hU~ pratiSThita aura maiMne kAma kyA kitane kiye||6|| spRhA rahita sAdhu nagaravAsiyoM dvArA vandanIya hone para bhI apanA bar3appana, apanI pratiSThA, khyAti aura uttama jAtIyatA Adi guNoM se apanI prasiddhi prakaTa nahIM kre| A sage who is truly detached never blows his own trumpet and never shows off his fame or talents even though he is praised and revered by the townsfolk. '{94}

Page #122
bhUzayyA bhaikSamazanaM, jINaM vAso vanaM gRhm| tathApi niHspRhasyA'ho, cakriNo'pyadhikaM sukhm||7|| pRthvI hI zayyA hai jise AhAra lete maaNgkr| dhAre purAne jIrNa kapar3e mAnate vana ko hI ghara // nispRha munIzvara cakravartI se bhI jyAdA hai sukhii| sabako spRhA hI karatI nara narapati vibhavapati ko dukhI // 7 // - spRhA rahita sAdhu ke liye pRthvI rUpa zayyA hai, bhikSA meM jo milA vaha bhojana hai, phaTe purAne vastra aura vanarUpa ghara hai phira bhI Azcarya hai ki cakravartI se bhI jyAdA unheM sukha hai| Those who are detached enough to consider the earth their bed and who live by whatever is given to them to eat or wear are happier than even the king of kings who is caught in a myriad of miseries caused by attachment. {95}

Page #123
paraspRhA mahAduHkhaM, niHspRhatvaM mhaasukhm| etaduktaM samAsena, lakSaNaM sukhaduHkhayoH // 8 // para pudgalecchA vastu icchA jagata meM dukha rUpa hai| icchA virakti nispRhA dhAre bane nijabhUpa hai| . sukha duHkha kA lakSaNa yahI saMkSepa se maiMne khaa| * icchA anicchA meM nijAtama bhAva dukha sukha kA rahA // 8 // . para kI AzA-lAlasA karanA yaha mahAduHkha hai aura ni:spRhatva mahAsukha hai, yahI saMkSepa meM sukha aura duHkha kA lakSaNa kahA hai| A desire for the material benefits is the prime cause of misery and detachment is the cause of happiness. This in a nutshell, is the true reason for unhappiness and happiness. . . . {96}

Page #124
| mauna-13 manyate yo jagattatvaM, sa muniH parikIrtitaH / samyaktvameva tanmaunaM, maunaM samyaktvameva ca // 1 // jo jAnatA hai jagata ke tattvoM ko muni usako khaa| samyaktva hI munidharma hai, munidharma ko samakita khaa|| muni dharma samakita eka hai jo jAna letA hai jgt| nija dharma meM nija cetanA meM sAdhu ho jAtA hairata // 1 // jo jagata ke svarUpa ko jAnatA hai usI ko muni kahA jAtA hai isalie samyaktva hI munitva hai aura munitva hI samyaktva hai| SAGEHOOD One who realizes the true nature of life and mater on this earth is called a 'Muni'. Thus the state of a muni (sagehood) is synonymous with righteousness. {97}

Page #125
AtmA''tmanyeva yacchuddhaM jaanaatyaatmaanmaatmnaa|| seyaM ratnatraye jJaptirucyAcAraikatA muneH // 2 // AtmA jo jAne Atama se aru Atama meM zuddha aatmaa| cAritra darzana jJAna ratnatrayI nidhAna kare jmaa|| ratnatrayI meM sAdhu ko ho bheda virahita pariNati / ekatva hotA ratna traya meM aisA sAdhu mahAvratI // 2 // AtmA AtmA meM hI zuddha AtmA ko AtmA ke dvArA jAnatA hai aisI jJAna, darzana aura cAritra rUpa ratnatrayI meM zraddhA aura AcAra kI abheda pariNati muni ko hotI hai| The soul realizes the inherent purity of soul through the natural activity of soul. Such is the sublime fused state of the trilogy of knowledge, perception and conduct. Such a fusion manifests itself in a true sage. {98)

Page #126
cAritramAtmacaraNAda, jJAnaM vA darzanaM muneH| zuddhajJAnanaye sAdhyaM, kriyAlAbhAt kriyaanNye|| 3 // zuddha jJAna naya se jJAna darzana caraNa aise sAdhya hai| jo Atma meM ramatA sadA AtmA parama ArAdhya hai| jo zuddha kiriyA kare naya kiriyA.se tripuTI prApta hai| jo zuddha saMyama pAlate tirate kaheM yo Apta hai|| 3 / / AtmA meM AcaraNa se caritra hai aise zuddha jJAna naya ke abhiprAya se jJAna aura darzana muni ke sAdhya haiN| kriyA naya ke abhiprAya se jJAna ke phala rUpa kriyA ke lAbha se sAdhya rUpa hai| True conduct is delving in the soul. From the view point of such pure knowledge the goal of a sage is perception and knowledge. From the view point of action the goal is the benefits drawn from the actions .guided by pure knowledge.. {99}

Page #127
yataH pravRttirna maNau, labhyate vA na ttphlm| atAttvikI maNijJaptirmaNizraddhA ca sA ythaa|| 4 // . mA maNi prApti kI na pravRtti hai na pravRtti kA pariNAma hai| "maNi hai yahI" yaha jJAna zraddhA jhUTha hai niSkAma hai| jo jAnakara upalabdha karane kI pravRtti ko kre| kara prApta kara upayoga zraddhA jJAna satya hRdaya bhre||4|| jisase na to maNi meM pravRtti ho aura na usa pravRtti kA phala prApta hotA ho aise avAstavika maNi kA jJAna aura maNi kI zraddhA jaisI hotI hai| As the knowledge of and faith in a non-existent jewel neither inspires one to obtain it nor can it be obtained. {100}

Page #128
tathA yato na zuddhAtmasvabhAvA''caraNaM bhvet| phalaM doSanivRttirvA, na tad jJAnaM na drshnm||5|| jisase nijAtama zuddha nijabhAvoM meM ho nA rmnntaa| athavA nivRtti doSa kI nA ho jarA bhI shuddhtaa|| pariNAma kucha bhI ho nahIM, vaha jJAna kaisA hai shii| AbhAsa darzana jJAna kA para jJAna darzana hai nhiiN||5|| vaise hI jisase zuddha Atma-svabhAva kA AcaraNa athavA doSa nivRtti rUpa phala nahIM milatA vaha na to jJAna hai aura na darzana hai| Similarly, that which does not lead to pursuits of the self or purification of inner faults is neither true perception nor true knowledge. {101)

Page #129
yathA zophasya puSTatvaM, yathA vA vdhymnnddnm| tathA jAnanbhavonmAdamAtmatRpto munirbhvet||6|| saMsAra hai kaisA kurUpI jAnatA hai muni prvr| jyoM puSTatA sUjana tathA mAnita bane vadha yogya nara / saMsAra ke unmAda bhAvoM ko muni phcaantaa| pahicAna kara jina Atma bhAva pradeza rasa nita caakhtaa||6|| jisa prakAra sUjana A jAne se puSTa ho jAne kI kalpanA kare athavA vadha karane yogya puruSa ko mAlA pahanAne se vaha gaurava kI kalpanA kre| saMsAra kA unmAda aisA hI hai isalie aise unmAda ko jAnane vAle muni AtmA ke viSaya meM saMtuSTa rahate haiM Just like a flabby body need not be healthy and a garlanded man, prepared for the sacrificial altar, is not to be envied, so a sage knows that this vivacious world is actually full of miseries and thus he remains content with his soul and his 'self'. {102}

Page #130
sulabhaM vAganuccAraM maunamekendriyeSvapi / pudgaleSvapravRttistu, yogAnAM maunmuttmm||7|| vANI nahIM uccAranA yaha mauna kA nahiM artha hai| isa mauna meM ekendriyAdi jIva pUrNa samartha hai| jo pudagloM meM yogatraya kI nivRtti ko dhaarte| vaha mauna saccA mauna hai Age sabhI agha haarte||7|| vANI kA uccAraNa nahIM karane rUpa mauna ekendriyoM ko bhI sulabha hai lekina pudgaloM meM mana vacana kAyA kI apravRtti hI zreSTha mauna kahalAtA hai| To not to utter the spoken word is not true speechlessness. For even the unicellular organisms are adept at that. Observance of true speechlessness is effected through non-indulgence in matter (anything other than self) by all the three modes-mind, speech and body. . {103}

Page #131
jyotirmayIva dIpasya, kriyA sarvApi cinmyii| yasyA'nanyasvabhAvasya, tasya maunmnuttrm||8|| jyoM dIpa kI sArI kriyA jyotirmayI hotI sdaa| lau jAya UMcI idhara to bhI tama haTAve srvdaa|| tyoM anya bhAva vibhAva meM pariNamita jo muni hai nhiiN| aNagAratA usakI parama utkRSTa zAstroM meM kahI // 8 // jisa prAkara dIpaka kI sabhI kriyAe~, (jyoti kA UMcA nIcA ADA TeDhA honA) prakAzamaya hotI hai usI prakAra anya svabhAva meM apariNata jisa AtmA kI sabhI kriyAyeM jJAnamaya hai usakA munitva sarvotkRSTa hai| * Just like a lamp, with its flame in no matter which direction or position, always emits light, so a sage well established in the knowledge of his soul spreads knowledge no matter what he says or does. {104}

Page #132
vidyA-14 nityshucyaatmtaakhyaatirnityaashucynaatmsuN| avidyA tattvadhIvidyA, yogAcAryaiH prkiirtitaa||1|| jo pudgaloM meM nityatA zucitAtmatA ko maantaa| jo Atma meM viparIta isake bhAva ko phicaantaa|| usa buddhi ko kahate avidyA yoga ke AcArya haiN| zuddha Atma meM nityAdi meM vidyA parama svIkArya hai||1|| anitya meM nitya kI, azuci meM zuci kI aura AtmA se bhinna pudgalAdi meM Atmatva buddhi avidyA kahalAtI hai tathA yathArtha tattva kI buddhi vidyA kahalAtI hai aisA yogAcAryoM kA kathana hai| EDUCATION One who recognizes permanence in impermanence, purity in impurity and the soul element in particles devoid of it, such a one is supposed to be educated. Educated are those whose intellect is always directed towards the study of true reality or the soul. Thus say the masters of yoga. (105)

Page #133
yaH pazyannityamAtmAnamanityaM prsnggmm| chalaM labdhuM na zaknoti, tasya mohamalimlucaH // 2 // nija Atma ke avinAza rUpa svarUpa ko jo dekhtaa| para vastu ke saMbaMdha ko nazvara svarUpe dekhtaa|| usa zuddha jJAna vidhAna meM chala prApta karanA zakya naa| chala prApti meM yaha moha rUpI cora hota samarthanA / / 2 / / jo AtmA ko sadA nitya dekhatA hai aura para vastu ke sambandhoM ko anitya dekhatA hai usake chidra prApta karane meM moha rUpa cora samartha nahIM ho sktaa| Those who recognize the indestructibility of the soul and the ephemeral nature of the material world are truly knowledgeable. Fondness, the thief, is incapable of finding holes in the character of such people and cannot seep into them. {106)

Page #134
taraGgataralAM lkssmiimaayurvaayuvdsthirm| adabhraMdhIranudhyAyedabhravadbhaguraM vapuH // 3 // nipuNajJa dhana ko capala mAne jyoM samudra taraMga hai| asthira umara hai vAyu sama bAdala samA vapu aMga hai| bAdala vinAzI tana vinAzI umra dhana bhI sthira nhiiN| ho ciMtanA to Atma ko ho janma lenA phira nhiiN||3|| nipuNa buddhi vAlA lakSmI ko samudrI-taraMgoM ke samAna caMcala, AyuSya ko vAyu ke samAna asthira aura zarIra ko bAdala ke samAna nazvara vicAratA hai| An intelligent person considers Laxmi, the goddess of wealth, to be as frivolous as the sea-waves; the life span as unpredictable as the wind, and the body as transitory as the clouds. . {107}

Page #135
zucInyapyazucIkartu, smrthe'shucismbhve| :dehe jalAdinA zaucabhramo mUDhasya dAruNaH // 4 // utpanna azuci meM huA isa deha kA kyA artha hai| zuci tattva ko apavitra karane meM ye kAya samartha hai| phira bhI puruSa ho mUr3ha jala se sApha karatA hai sdaa| apavitra hai para pavitratA kA bhrama bhayaMkara ho tadA // 4 // pavitra padArtha kA apavitra karane meM samartha aura apavitra padArtha meM utpanna aise zarIra ko pAnI Adi se pavitra karane kA mUDha AtmAoM kA bhrama bhayaMkara hai| The superstitious belief of such fools who think they can transform pure substances into impure substances and impure physical bodies into pure states just by sprinkling water or some such substance, is a dangerous thing. {108}

Page #136
yaH snAtvA samatAkuNDe, hitvA kazmalajaM mlm| punarna yAti mAlinyaM, so'ntarAtmA paraH zaciH // 5 // sama rUpa kuMDe snAna karake pApa mala dhotA sdaa| phira zuddha Atma malInatA ko prApta nA hotA kdaa|| vaha aMtarAtmA hai parama pAvana amala nirmala bnaa| kara zuddha tUM rakha zuddha tUM nija Atma ko aba he manA // 5 // jo samatA rUpa kuNDa meM snAna karake pApa se utpanna maila kA tyAga kara dubArA malina nahIM hotA, vaha antarAtmA parama pavitra hai| Those who wash away their sins in the tub full of equanimity and never become unclean again are possessed of a pure soul. {109}

Page #137
Atmabodho navaH pAzo, dehagehadhanAdiSu / yaH kSipto'pyAtmanA teSu, svasya bandhAya jAyate // 6 // tana gRha dhanAdika meM ho buddhi svatva kA nija bhAva ho| yaha buddhi hI baMdhana navIna svabhAva meM parabhAva ho| yaha pAza baMdhana Atma ne tama Adi meM DAlA vhii| vaha Atma kA baMdhana bane nizcaya bane tana kA nhiiN||6|| zarIra, ghara aura dhana Adi meM Atmatva kI buddhi eka nayA baMdhana hai| zarIra Adi meM AtmA dvArA DAlA gayA yaha baMdhana usa AtmAke baMdha ke liye ho jAtA hai| In the material aspects of life e.g. the body, the home, wealth etc. intelligence helps one realize the difference between the material and the 'self'. But the same intelligence when it identifies itself with the material possessions acts as an impediment and a yoke in the context of the soul, for intelligence is the material aspect of the 'self'. 11101

Page #138
mitho yuktpdaarthnaamsdd.krmcmkriyaa| cinmAtrapariNAmena, vidussaivaa'nubhuuyte||7|| jo jIva pudgala tattva hamako eka jaise hI lge| hai alaga lekina mohavaza niMdiyA hamArI nA bhge| jar3a cetanA kI bhinnatA rUpI camatkRti bhAna hai| anubhava kare jo jJAna pariNati-vAna hai vidvAn hai||7|| paraspara saMyukta bane jIva-pudgalAdi padArthoM kA bhinnatA rUpa camatkAra eka vidvAn ke dvArA hI jJAna mAtra pariNAma se anubhava kiyA jAtA hai| The soul appears to be very much a part of the body but that is just an illusion; for the soul element and the body element are astonishingly and vastly different and those who recognize this are truly knowledgeable. {111}

Page #139
avidyAtimiradhvaMse, dRzA vidyaanyjnspRshaa| pazyanti paramAtmAnamAtmanyeva hi yoginaH / / 8 // jaba tama timira ajJAna kA ho nAza taba yogI prvr| taba tattva buddhi rUpa aMjana dRSTi hotI sparzakara // usa dRSTi se nija Atma meM paramAtma kA anubhava kre| vidyA nahIM jaga meM timira hara Atma zruta kiraNeM bhare // 8 // ajJAna rUpa aMdhakAra kA nAza hone para vidyA rUpa aMjana ko sparza karane vAlI dRSTi se yogIjana apanI AtmA meM hI paramAtmA kA darzana karate haiN| When the darkness of ignorance dies the kohl of knowledge sharpens the vision enabling the yogi to perceive the almighty in his soul. {112}

Page #140
viveka-15 / karmajIvaM ca saMzliSTaM, sarvadA kssiirniirvt| vibhinnIkurute yo'sau, munihaMso vivekvaan||1|| jyoM dUdha jala ko alaga karatA haMsa prANI srvdaa| tyoM karma cetana ko alaga karate munIzvara ho mudaa| ve sAdhu kahalAte jagata meM haMsa sama nirmala viml| jJAnI vivekI sAdhu ve hote rahita adha karma mala // 1 // hamezA dUdha aura pAnI ke samAna mile hue jIva aura karma ko jo muni rUpa haMsa alaga karatA hai vahI vivekI hai| THE CAPACITY TO DISCERN The swan like Muni who separates the Being and Karma which are mixed like milk and water, truly is the discerning sage. {113}

Page #141
dehA''tmAdyavivekoyaM, sarvadA sulabho bhve| bhavakoTyApi tdbhedvivekstvtidurlbhH|| 2 // jar3a cetanA tana AtamA kA bheda hotA naSTa hai| aviveka aisA prApta ho sukha se na isameM kaSTa hai| lekina isI kA bheda jJAna vijJAna durlabha hai prm| tana jIva bheda viveka nA milatA mile koTi janama / / 2 // saMsAra meM deha aura AtmA kA abheda rUpa aviveka sarvadA sulabha hai jabaki usakA bheda jJAna koTi bhavoM dvArA bhI prApta nahIM hotA arthAt ati durlabha hai| It is easy to find the ill-concept that there is no distinction between the body and the soul, whereas the conscientious knowledge that the two are diverse elements comes only after infinite stages of spiritual evolution. {114}

Page #142
zuddhe'pi vyomni timirAd rekhAbhimizratA ythaa| vikArairbhizratA bhAti, tathA''tmanyavivekataH // 3 // AkAza hai suvizuddha para tama rekha se mizrita lge| nIlAdi rekhAe~ hamAre netra ko mana ko tthge| aviveka kAraNa se nijAtma vikAsa se mizrita lge| khula jAya dRSTi viveka kI to bhAva zuddhAtama jge||3|| jisa prakAra timira roga hone se svaccha AkAza meM bhI nIla pIta rekhAoM dvArA mizratva bhAsita hotA hai usI prakAra AtmA meM aviveka ke kAraNa se vikAroM dvArA mizratva bhAsita hotA hai| Just as night blindness results in sighting dark lines even in a clear blue sky, likewise due to non conscientious behaviour and thoughts the soul appears to be tarnished & corrupted when in reality that is just an illusion. {115}

Page #143
yathA yodhaiH kRtaM yuddhaM, svaaminyevopcryte| zuddhAtmanyavivekena, karmaskandhorjitaM tthaa||4|| yoddhA kare jo yuddha para dAyitva usakA svAmi pr| jaya ho agara ho hAra to bhI jimmedArI nRpati para // aviveka ne jo karma pudgala phala vilAsa kiyA sdaa| pariNAma usakA bhogatI hai AtamA hI sarvadA / / 4 // sainikoM dvArA yuddha karane para bhI rAjA meM hI usakA aropaNa hotA hai vaise hI aviveka dvArA karma skaMdha kA puNya pApa rUpa phala zuddha AtmA meM hI Aropita hotA hai| Though its the soldiers who fight in a battle the onus falls on the king, likewise the fruits of the ill effects caused by non-conscientious acts are borne by the soul.. . (116)

Page #144
iSTakAdyapi hi svarNa, pItonmatto ytheksste| AtmA'bhedabhramastadvavahAdAvavivekinaH // 5 // pIkara banA unmatta usako iMTa bhI sonA dikhe| kyA satya hai mithyA hai kyA vo kyA par3he vo kyA likhe|| avivekadhArI jIva mAne deha ko hI aatmaa| re nara ! abhI taka khUba tUM aviveka ke kAraNa bhmaa||5|| dhatUre kA pAna karane se unmAdI jIva jisa prakAra IMTa Adi ko bhI sonA mAna letA hai ThIka usI prAkara avivekI ko jar3a zarIra Adi meM AtmA ke abheda kA bhrama ho jAtA hai| To one in a stupor even a brick could appear to be one made of gold as he is incapable of discerning reality from unreality. Such illusions are the lot of unconscientious people who confuse the body for the soul. {117}

Page #145
icchanna paramAn bhAvAn vivekaadrepltydhH| . paramaM bhAvamanvicchannA'viveke nimajjati // 6 // icchA nahIM hai maiM parama zuddha bhAva ko pAUM mudA / vaha zuddha bhAva viveka giri se gire nIce sarvadA // jo cAhatA mana meM sadA hara pala parama nija bhAva ko| aviveka meM par3atA nahIM vaha prApta kara zivachAMva ko / / 6 / / paramabhAva arthAt AtmA ke zuddha guNoM ko nahIM cAhane vAlA AtmA viveka rUpa parvata se nIce gira jAtA hai ora paramabhAva ko khojane vAlA AtmA aviveka meM nimagna nahIM bntaa| If one does not desire the ultimate purity he falls down from the heights of conscientiousness. And he who craves for the ultimate is not engulfed by unconscientiousness. {118}

Page #146
AtmanyevAtmanaH kuryAt, yaH ssttkaarksnggtim| ... kvAvivekajvarasyAsya, vaiSamyaM jddmnyjnaat||7|| jo Atma meM hI Atma ke kAraka cha ko sNbNdhtaa| usa AtamA kI pudgaloM meM ho kabhI nA magnatA // aviveka rUpI jvara use phira kyoM car3hegI vissmtaa| nA nA kadApi nA car3he dhanadhanya usakI vIratA / / 7 // jo AtmA meM hI AtmA ke cha kArakoM kA saMbaMdha karatA hai use pudgaloM meM magna hone se hone vAlA aviveka rUpa jvara kA vaiSamya kahA~ se hogA? One who associate the six causative indicators of the soul with soul only and nothing outside, can never be infected with the fever of inconscientiousness caused by the involvement with matter. {119}

Page #147
saMyamAstraM vivekena, zANenottejitaM muneH / dhRtidhArolvaNaM karma-zatrucchedakSamaM bhavet // 8 // saMtoSa rUpI dhAra se suviveka rUpI zANa se| muni ne kiyA hai teja apanA zastra saMyama bhAna se|| vaha zastra saMyama karma rUpI zatru cheda samartha hai| jo chedatA vaha dhanya bAkI sarva jIvana vyartha hai / / 8 // viveka rUpa zANa dvArA atyanta tIkSNa kiyA huA tathA dhairya rUpa dhAra se ugra kiyA huA muni kA saMyama rUpa zastra karma rUpa zatru kA nAza karane meM samartha hotA haiN| The sword of discipline of a sage, that has been sharpened on the grinding wheel of conscientiousness and honed with the stone of patience is capable of slaying the enemy in the form of karma. {120)

Page #148
mAdhyastha-16 sthIyatAmanupAlambhaM, mdhysthenaantraatmnaa| kutarkakarkarakSepaistyajyatAM baalcaaplm||1|| mAdhyastha vRtti ho hRdaya meM dveSa ho nA rAga ho| upAlaMbha nA koI de sake jIvana mahakatA bAga ho| kutarka kaMkara DAlanA bAlaka capalatA chor3a do| apane vicAroM ko parama madhyastha mana se jor3a do||1|| zuddha antaraMga pariNAma se madhyastha hokara, upAlaMbha na mile isa prakAra rho| kuyukti rUpa kaMkara DAlane rUpa bAlyAvasthA kI capalatA kA tyAga kro| EQUANIMTY Abandon the childlike, frivolous umbrage throwing off baseless arguments. With inner purity lead an eqnanimous life, so that no one complains. 18

Page #149
manovatso yuktigavI, mdhysthsyaa'nudhaavti| tAmAkarSati pucchena, tucchA''grahamanaH kapiH // 2 // madhyastha nara kA citta bachar3A gAya yukti pkdd'taa| para tuccha AgrahI citta bandara yukti go puMcha khiiNctaa| aMtara yahI donoM puruSa meM jo hRdaya madhyastha ho| usa sAdhu nara ke rAgadveSa sakala mahala jhaTa dhvasta ho||2|| madhyastha puruSa kA mana rUpa bachar3A yukti rUpa gAya ke pIche daur3atA hai, jabaki tuccha AgrahI puruSa kA mana rUpa baMdara yukti rUpa gAya ko pUMcha se khIMcatA hai| The difference between an equanimous and a prejudiced attitude is akin to the behaviour of a calf and of a monkey respectively. The former follows the cow of reason always, whereas the latter only pulls the tail and irks the cow of reason. 11221

Page #150
nayepu * svArthasatyeSu, mogheSu prcaalne| samazIlaM mano yasya, sa madhyastho mahAmuniH / / 3 / / naya satya ye naya jhUTha ye haiM yoM vibhAga kare nhiiN| abhiprAya apane se jo sacce anya jhUThe bhI khiiN| donoM nayoM meM citta kI samabhAvanA bar3hatI rhe| madhyastha aise ve mahA munirAja Atama dhana lahe // 3 // apane-apane artha meM satya aura dUsaroM ko mithyA batAnemeM niSphala aise sarva nayoM meM jisakA mana sama svabhAva vAlA hai vaha mahAmuni madhyastha hai| One who realizes that there are no absolutes in right and wrong and one who realizes that what is wrong in one context could be right in another, such an enlightened soul knows that the consceince grows and matures in both the circumstances. Such a person alone is called equanimous. {1221

Page #151
svasvakarmakRtAvezAH, svasvakarmabhujo narAH / na rAgaM nApi ca dveSaM, madhyasthasteSu gacchati // 4 // nara sakala apane karmavaza haiM karma phala hI bhogte| una mAnavoM para rAga kyA kyA dveSa karanA socate // madhyastha to una para kareM nA rAga bhI nA dveSa bhii| mana ko vimala madhyastha vRtti meM rakhe sAdhu sabhI / / 4 / / apane-apane karma meM manuSya paravaza banA huA hai aura apane-apane aura dveSa ko prApta nahIM krtaa| A Sadhu keeps his heart clear and equanimous, realizing that there is no point in liking or disliking people, for all actions and the resulting sufferrings are caused by ones own karma. {124)

Page #152
manaH syAd vyApRtaM yAvat, prdossgunngrhe| kAryaM vyagraM varaM taavnmdhysthenaatmbhaavneN||5|| para doSa yA guNa dekhane meM jaba talaka mana rata rhe| utanA samaya bhI sAdhu jana to Atma ciMtanarata rhe| para ciMtanA se kyA mile madhyastha nara yaha soctaa| nija dhyAna se nija cetanA se mokSa kA milatA patA // 5 // jaba taka mana dUsaroM ke doSa aura guNa ko grahaNa karane meM pravartamAna ho taba taka madhyastha puruSa ke liye apane mana ko Atma cintana meM jor3anA zreSTha hai| A sadhu with an equanimous heart does not waste time observing the vices and virtues of others, for according to such a man it is better to utilize that time in meditating on the 'Self' in order to attain 'Moksha'. {125}

Page #153
vibhinnA api panthAnaH, samudraM sritaamiv| madhyasthAnAM paraM brahma, praapnuvntyekmkssym||6|| jyoM sakala saritAoM kI dhArA eka sAgara se mile| madhyastha nara ke patha sabhI paramAtma pada vara meM mile| jo brahma hai akSaya sadA vaha eka hai saMsAra meN| madhyastha saba mila lUTate AnaMda mokSAgAra meN|| 6 // madhyastha puruSoM ke alaga-alaga mArga eka akSaya utkRSTa paramAtma svarUpa ko usI prakAra prApta karate haiM jisa prakAra nadiyoM ke alaga-alaga pravAha samudra meM mila jAte haiN| As all rivers flow into the same occan, so all paths traversed by a person with equanimity lead to the omniscent. There is only one all-encompassing pure state of soul and an equanimous soul regales in such an ocean of 'Moksha'. {126}

Page #154
svA''gamaM rAgamAtreNa, dvessmaatraatpraagmm| na zrayAmastyajAmo vA, kintu madhyasthaMyA dRshaa||7|| nahIM rAga bhAvoM se svIkAre zAstra apane maankr| nahIM chor3ate haiM dveSa bhAvoM se parAye jAnakara // lekina hRdaya meM ciMtanAkara madhyavRtti dhaarkr| tajate asat hama zAstra sat svIkArate bhavapArakara // 7 // sva Agama kA svIkAra rAga ke kAraNa nahIM karate aura nahIM dveSa ke kAraNa para zAstra kA tyAga karate haiM, balki madhyastha dRSTi se hI svIkAra athavA tyAga kiyA jAtA hai| Those who are equanimous accept or reject seriptures exclusively on merit irrespective of the source being their own sect or some other. {127}

Page #155
madhyasthayA dRzA srvessvpunrbndhkaadissu| cArisaMjIvinI-cAranyAyAdAzAsmahe hitm||8|| cArisaMjIvanI cAra nyAye apunabaMdhakAdi. sbhii| saba jIva kA kalyANa hama cAheM vare zivapada sbhii| madhyastha dRSTi jo sahe vo pAra bhavasAgara kre| nija guNa prakaTa kara citta meM madhyastha bhAvoM ko bhre||8|| hama apunarbaMdhakAdi meM madhyastha dRSTi dvArA saMjIvanI kA cArA carAne ke dRSTAnta se sabhI ke kalyANa kI AzA karate haiN| The panacea provided by the four conceptual aspects of Ahimsa are conducive to the sense of equanimity and results in desiring the welfare of all. {128}

Page #156
nirbhaya-17 - yasya nAsti parA'pekSA, svabhAvAdvaitagAminaH / tasya kiM na bhybhraantiklaantisntaantaanvm||1|| nahIM hai apekSA anya kI nija bhAva mastI meM bhraa| ika meM hI nija kI pUrNatA jo mAne vo sAdhu khraa|| ... phira ho kahA~ se kleza mana usake na mana bhaya bhrAnti ho| , cita meM base guNa abhaya AtmAnaMda sAgara zAnti ho // 1 // . jise 'para' kI koI apekSA nahIM hai aura jo svabhAva kI ekatA meM arthAt nija bhAvoM meM ramaNa karane vAlA hai use bhaya kI bhrAMti dvArA prApta khinnatA kI paramparA kA alpatva kyoM nahIM hogA ? arthAt use khinna honA hI nahIM par3egA, kyoMki use koI bhaya na hogA, koI bhrAnti nahIM hogii| Fearless He who has no expectations from anyone except himself and is devoid of ambiguities, and one who has directed all his thoughts and actions towards the self, is free of all fears and illusions and the resultant sorrow. {129)

Page #157
bhavasaukhyena kiM bhuuribhyjvlnbhsmnaa| sadA bhaMyojjhitaM jJAnaM, sukhameva viziSyate // 2 // saMsAra ke sukha sakala haiM bhaya rUpa agni se ghire| kyoM rAcatA hai terA mana cetana ! sadA bhava bhava phire| jisameM tanika bhI bhaya nahIM sarvocca vaha sukha jJAna hai| ho dhyAna se to prApta cetana ko kharA nijabhAna hai||2|| aise saMsAra ke sukha se kyA lAbha ? jo ati bhaya rUpa agni se bhasma ho gayA ho ! vAstava meM bhaya rahita jJAna sukha hI saccA sukha hai| Every attraction of this world is surrounded by the fire of fear, yet the conciousness spins these webs of desire around it and falls in the trap of rebirth and reincarnation. True happiness flows out of the knowledge that is free of any fear of ambiguity. {130}

Page #158
na gopyaM kvApi nA''ropyaM, heyaM deyaM na ca kvcit| kvaM bhayena muneH stheyaM, jJeyaM jJAnena pazyataH // 3 // nahiM cora bhI le jA sake nA lUMTa DAkU kara ske| nahIM gopanIya na sAdhu usako aura kahiM para rakha ske| aisA hai tattva vijJAna jo rahatA hRdaya meM srvdaa| nA bhaya use hotA abhaya hai pAsa jisake zruta sadA // 3 // jisane jJeya tattva ko apane jJAna se dekha liyA hai, aise muni ko kahIM para bhI koI bhaya nahIM hai kyoMki usakI sampadA na gopanIya hai, na kahI Aropita karane yogya hai, na chor3ane yogya hai, na dene yogya Fear can never touch one who gains knowledge of the 'shrutas' for no one can steal the knowledge. It is nothing clandestine and it cannot be misplaced. In fact it remains with him forever. {131}

Page #159
ekaM brahmAstramAdAya, nighnan mohacamUM muniH| bibheti naiva sajhAmazIrSastha iva nAgarAT // 4 // muni brahma jJAna suzastra se ripu moha para vijayI bne| jyoM yuddha karatA zreSTha hAthI abhaya hotA hai rnne|| nahiM citta meM bhaya tanika saMyama bhAva mana meM hai bhraa| yoM abhaya rahate jagata se munivarga se dhana dhana dhraa||4|| kA saMhAra karatA huA saMgrAma ke zIrSa (sabase Age) para rahate uttama hAthI ke samAna muni kabhI bhaya ko prApta nahIM krtaa| * A Muni armed with cosmic knowledge is like a powerful elephant in the battlefield who triumphs over the enemy, attachment. There is no place for fear in his heart and the world is grateful for the presence of such a class of people. (132}

Page #160
mayUrI jJAnadRSTizcet, prasarpati mnovne| veSTanaM bhayasANoM, na tdaanndcndneN||5|| mana rUpa vana meM jJAna dRSTi mora nRtya kare shii| AnaMda caMdana vRkSa para bhaya sarpa A sakatA nhiiN| khula gaI manuja kI Atma dRSTi citta nirbhaya ho gyaa| saMsAra rUpI bhaya hRdaya se basa usI kSaNa kho gyaa||5|| jJAna dRSTi rUpI mayUrI (mora) jaba mana rUpa vana meM magnapUrvaka vicaraNa karatI hai taba AnaMda rUpa caMdana vRkSa ko bhaya rUpa sarva veSTita nahIM kara skte| When the peacock of knowledge dances in the jungle of the mind, then the snake of fear cannot approach the sandalwood tree of pure Bliss for then the heart is rendered fearless as the mind's vision expands. {133}

Page #161
kRtamohAstravaiphalyaM, jJAnavarma bibharti yH| kva bhIstasya kva vA bhaGga, karmasaGgarakeliSu // 6 // dhara jJAna bakhtara ke harAyA moha ripa dala ko ydaa| usako na' bhaya hai karma se saMgrAma karate haiM tdaa|| nahiM yuddha krIr3A meM parAbhava kI rahe sNbhaavnaa| saMyama abhaya mana ko kare jyoM kare caMdana bAvanA // 6 // jisameM moha rUpa astra ko viphala kiyA hai, aisA jJAna rUpa bakhtara dhAraNa karane vAle muni ko karmarUpa zatru ke sAtha saMgrAma krIDA khelate hue na to bhaya hI lagatA hai, aura na hI vaha parAjita hotA A Muni who possesses the armour of knowledge and is capable of diffusing the weapon of attachment, is fearless in a battle with the enemy, karma, and even triumphs over it. {134}

Page #162
tUlavallaghavo mUDhA, bhramantyabhre bhayA'nilaiH / naikaM romA'pi taiAnagariSThAnAM tu kmpte||7|| jo mUr3ha hai ve Aka rUI sama bhaye nabha meM sdaa| bhaya rUpa vAyu kaMpa se asthira bane ve srvdaa|| lekina jinhoMne jJAna kA Aloka mana meM bhara liyaa| unakA na ika bhI roma kaMpe abhaya meM ramatA jiyaa||7|| Aka kI rUI ke samAna jo halke haiM aise mUr3ha puruSa bhaya rUpa vAyu se AkAza meM ghUmate haiM, parantu jo jJAna se gariSTha arthAt bhArI haiM una mahApuruSoM kA eka roma bhI kaMpita nahIM hotaa| Foolish people lacking in gravity are like the lightest kind of cotton wool from the "aak" tree. Such foolhardy people are easily scattered about the sky by the winds of Fear. But such winds can not stir even a hair from the bodies of those who are firm and possess the gravity of knowledge. (135}

Page #163
citte pariNataM tasya, cAtrimakuto bhym| akhaNDajJAnarAjyasya, tasya sAdhoH kuto bhym||8|| samyak caraNa ko bhaya nahIM hotA kisI se srvdaa| cAritra aisA mana rame unakA hRdaya hotA mdaa|| mana mAnase ho jJAna akSata phira kahA~ se bhaya jge| . sad jJAna gaMgA meM nahAte sakala bhava bhaya bhrama bhge||8|| jise kisI se bhI bhaya nahIM, aisA cAritra jisake hRdaya meM hai, aise akhaMDa jJAna rUpa rAjya vAle sAdhu ko bhaya kahA~ se hogA ? The one who has attained equaminity, the strength of character and bathes in the Ganges of Right knowledge, such a person is rendered totally fearless. {136}

Page #164
| anAtma-prazaMsA-18 guNairyadi na pUrNo'si, kRtmaatmprshNsyaa| guNairevA'si pUrNazcet, kRtmaatmprshNsyaa||1|| yadi tUM guNoM se hIna hai to nija prazaMsA kyoM kare ? yadi tUM guNoM se pUrNa hai to nija prazaMsA kyoM kare ? nija guNa prazaMsA yogya nA ika Atma sAdhaka ke liye| karatA nahIM guNagAna apanA Atma amRta rasa piye // 1 // yadi tUM guNoM se pUrNa nahIM hai to phira kyoM apanI prazaMsA karatA hai ? yadi tUM guNoM se pUrNa hai to apanI prazaMsA se kyA lAbha ? Humility If you do not possess any good qualities why should you praise yourself ? If you do possess good qualities you do not need to be .conceited. Self-praise is detrimental to the growth of a true Sadhu. {137}

Page #165
zreyodrumasya mUlAni, svotkrssaambhHprvaahtH| puNyAni prakaTIkurvan, phalaM kiM samavApsyasi // 2 // kalyANa rUpI vRkSa kI vara puNya rUpI jar3a khii| . svotkarSa rUpI jala bahA kyoM jar3a prakaTa karatA shii| jisa vakSa kI jar3a prakaTa ho jAtI na phala usameM lge| jar3a puNya rUpI prakaTa ho to kaise nija Atama jge||2|| kalyANa rUpa vRkSa kI puNya rUpa jar3a ko tUM Atma prazaMsA rUpa pAnI ke pravAha se ughAr3a rahA hai, phala (aisA karane se) tujhe kyA lAbha hogA? .. - The tree of well being has, roots of virtues. By watering it with the water of self-praise do not expose the roots (virtues) to the general view. For a tree whose roots are exposed can not bear the fruits of knowledge of the Self. {138}

Page #166
AlambitA hitAya syuH, paraiH svgunnrshmyH| aho svayaM gRhItAstu, pAtayanti bhavodadhau / / 3 / / nija guNa grahaNa jo anya nara karatA bhavodadhi ko tire| lekina manuja nija guNa grahe to cakra bhava meM hI phire| guNa razmiyA~ nara pakar3a kara bhava kUpa se jAve nikl| para-razmiyA~ jo svayaM pakar3e DUbatA bhava kUpa mala // 3 // dUsare loga jaba tumhArI guNa rUpa razmiyA~ prApta karate haiM, to isameM unakA hita hotA hai, para Azcarya to yaha hai ki yadi unhIM apane guNoM kI razmiyoM ko tuma svayaM pakar3ate ho to bhavasAgara meM DUbo detI haiM ve rshmiyaaN| When one's virtues reach out to touch other they are benefitted. But paradoxically when one's virtues touch or affect one's ownself they drown us in conceit thereby rendering it impossible to extricate oneself from the vicious cycle of birth and rebirth. {139)

Page #167
ucctvdRssttidossotthsvotkrssjvrshaantikm| pUrvapuruSasiMhebhyo, bhRzaM niictvbhaavnm||4|| jo ho gaye haiM. pUrva meM vara siMha sama AcArya vr| tulanA karU~ kyA tuccha maiM laghu dIpa ve ravi dyota kara // uccatva dRSTi se jage abhimAna rUpI jvara ydaa| maiM nimna hU~ yaha jvara vinAzaka bhAvanA bhAo sadA // 4 // ucatva-dRSTi ke doSa se mana meM jo abhimAna rUpa jvara paidA huA hai, usakI zAnti ke liye aisI bhAvanA bhAnI cAhiye ki pUrva meM aneka mahApuruSa siMha rUpa hue haiM, maiM una sabase nyUna arthAt choTA Those who are over ambitious are gripped by the fever of conceit. In order to decrease or get rid of the fever it is advisable that they remind themselves that they are like a tiny lamp in comparison to the sun like, lionhearted stalwarts that have dotted history. This reminder will help them overcome the fever of conceit {140)

Page #168
zarIrarUpalAvaNyagrAmA''rAmadhanAdibhiH / utkarSaH paraMparyAyai-zcidAnandaghanasya kH||5|| tUM jJAna se paripUrNa hai AnaMdaghana bharapUra hai| nija cetanA meM bhAna kA pramudita prakAzita nUra hai| phira rUpa kA lAvaNya kA dhana gAma bAga paryAya kaa| AnaMdaghana tUM kyoM kare abhimAna asthira Aya kA // 5 // .jo jJAnAnaMda se bharapUra hai vaha zarIra ke rUpa lAvaNya, gA~va, bagIcA, dhana Adi para-paryAyoM kA abhimAna kyA karegA ? Ye, who is seeped in knowledge and is bliss incarnate. Ye, whose conciousness reflects the love-light of the superconsceince. Why should ye be conceited even if ye possess beauty, charm, wealth lands and gardens galore ? Ye blissful one, why should ye be proud of these transitory things like your earnings. {141}

Page #169
zuddhAH pratyAtmasAmyena, paryAyA: pribhaavitaaH| azuddhazcA'pakRSTatvAn-notkarSAya mhaamuneH|| 6 // hara Atma meM naya dRSTi se paryAya zuddha samAna hai| hote haiM tuccha vibhAva yuta paryAya aisA jJAna hai| aisA parama zubha jJAna jina munirAja ko hotA ydaa| paryAya para abhimAna unako nahIM hotA hai kdaa||6|| zuddha naya kI dRSTi se hara AtmA ke zuddha paryAya eka samAna haiN| aura, azuddha vibhAva paryAya nikRSTa arthAt tuccha hone se unake kAraNa 'mahAmuni' abhimAna nahIM krte| .. Every soul is pure and equal from the view point of the ultimate. From the transitory angle vice and virtues are but reflections of alternative states. The * sages who acquire this knowledge are never proud of the transitory. {142}

Page #170
paka kSobhaM gacchan samudro'pi, svotkrsspvneritH| guNaughAn bubudIkRtya, vinAzayasi kiM mudhaa||7|| utkarSa rUpI pavana prerita kSobha sAgara bhI lhe| laharAdi se nija zakti kSamatA kA vinAza sadA she|| tyoM Atma guNa gaNa kyoM vinAze he manuja ! abhimAna kr| svotkarSa mahimA yogya nA tUM soca cetana cetakara // 7 // maryAdA yukta hone para bhI kabhI-kabhI pavana ke kAraNa samudra meM bhI jvAra bhATe Ate haiN| usI prakAra tUM apane Atma guNoM kA vyartha meM vinAza kyoM karatA hai| The tiny waves on the surface of the sea often become influenced by high winds causing tidal waves in the otherwise fathomless and still sea. Likewise, the dormant baser instinets, in an otherwise elevated and tranquil soul, are aroused by the winds of self-praise. to cause a similar havoc. So be cautious and ponder. {143}

Page #171
nirpekssaanvcchinnaanntcinmaatrmuurtyH| yogino galitotkarSA'pakarSA'nalpakalpanAH // 4 // utkarSa kI apakarSa kI ati kalpanA se hIna hai| una yogiyoM ke citta meM cimAtra bajatI bIna hai| nirapekSa aivacchinna" hai va ananta aisA jJAna hai| ve yogirAja bane tadA cinmAtramUrti samAna hai| 8 / / jinakA svarUpa nirapekSa se yukta arthAt apekSA rahita jJAnamaya hai aura utkarSa tathA apakarSa kI kalpanAe~ jinakI gala gaI haiM arthAt samApta ho gaI haiM, yogI aise hote haiN| People who are endowed withequanimtityand dwell in pure absolute knowledge remaining unaffected by the ups and downs of life, are true yogis. {144}

Page #172
tattvadRSTi-19 rUpe rUpavatI dRSTidRSTvA rUpaM vimuhyti| majjatyAtmani nIrUpe, tattvadRSTistvarUpiNI // 1 // bhari rUpa dRSTi rUpa dekhI rUpa meM Asakta ho| paudgalika dRSTi hai jinhoM kI rUpa meM anurakta ho| hai tattva dRSTi rUpa virahita ve arUpI Atma meN| banate sadA rahate sadA sampUrNa magna nijAtma meN||1|| rUpavatI dRSTi rUpa ko dekhakara rUpa meM mohita hotI hai jabaki rUpa rahita tattva dRSTi to rUpa rahita AtmA meM magna hotI hai| Spiritual Insight The physical eye is infatuated at the sight of physical beauty, whereas, the formless spiritual vision or insight dwells in and focuses on the formless soul. {145}

Page #173
bhramavATI bahirdRSTirbhamacchAyA tdiikssnnm| abhrAntastattvadRSTistu, nAstyAM zete sukhaashyaa||2|| bhrama vATikA hai bAhya dRSTi prakAza chAyA mAtra hai| jo bhrAnti meM ulajhe sadA vaha mukti kA nahIM pAtra hai| vaha tattva dRSTi AtamA bhrama chAMva meM sotA nhiiN| sukha mAnatA nA bhrAnti meM vaha Atma sukha pAtA sahI / / 2 / / bAhya dRSTi to bhrama kI vATikA hai| bAhya dRSTi kA prakAzaM bhrAnti kI chAyA hai| parantu, bhrAnti rahita tattva dRSTi vAlA sAdhaka bhrama kI chAyA meM sukha kI icchA se kabhI zayana nahIM krtaa|| The external sight is a garden of delusions. The glow of the outward eye is an illusion. But a true sadhak (Spiritual practitioner) with spiritual insight and devoid of delusions never sleeps under the shade of delusions with a hope of achieving happiness. {146}

Page #174
grAmA''rAmAdi mohAya, yadRSTaM bAhyayA dRssttaa| tattvadRSTyA tadevAntarnItaM vairAgyasampade // 3 // nara bAhya dRSTi ke liye udyAna grAmAdika bne| kara dekha unako moha ke mana umaDate bAdala ghne|| para tattva dRSTi sujJa to vairAgya pAtA dekhkr|' apanI badala do dRSTi to pAo he cetana ziva nagara / / 3 / / bAhya dRSTi se dekhe jAne vAle grAma-bagIce Adi moha meM nimitta banate haiN| jabaki tattva dRSTi se dekhane para ve hI (grAma-bagIce Adi) AtmA meM vairAgya sampadA kA AdhAra bana jAte haiN| The gardens and towns seen through the external eyes become the cause of attachment and lust. Whereas those very sights through spiritual insight become the basis of. total detachment from the material world. {147}

Page #175
bAhyadRSTeH sudhAsAraghaTitA bhAti sundrii| tattvadRSTastu sA saakssaadvinnmuutrpitthrodrii||4|| sundara salonI rUpasvAmini sundarI ko dekhkr| amRta samAna lage use jo bAhya dRSTi hota nara // para tattva dRSTi sAdhunara ko lage vo hI sundrii| viSThA prapUrita mUtra pUrita carma ghaTa pitthrodrii||4|| bAhya dRSTi se dekhane para 'strI' amRta dhAra se yukta saundaryavatI dikhAI detI hai| jabaki tattva dRSTi vAle ko vahI strI pratyakSa viSThA aura mUtra ke ghara ke samAna udara vAlI lagatI hai| When' percieved through external eyes a woman appears to be as beautiful as a trickle of heavenly nectar. But when observed by one with spiritual insight a woman's body.appears to be nothing more than a bloated belly full of metabolic waste products. {148}

Page #176
lAvaNyalaharIpuNyaM, vapuH pazyati bAhayadRk / tattvadRSTiH zvakAkAnAM, bhakSyaM kRmikulaakulm|| 5 // saundarya kI sundara taraMgoM se banA ye sughar3a tana / Asakta nara jo bAhya dRSTi socatA rahatA hai mana // . lekina sadA nara tattva dRSTi ciMtanA karatA hai mana / kutte tathA kauoM ke bhakSya yogya yaha tana kITa ghana / / 20 // 'bAhya dRSTi' saundarya ke taraMgoM se pavitra zarIra dekhatA hai, jabaki tattva-dRSTi kauoM tathA kuttoM ke khAne yogya kRmi-samUha se bharA huA dekhatA hai| The external eyes percieve the physical body as an embodiment of pure beauty. Wheres, the same body is percieved by those with spiritual insight as worm-infected and fit for being consumed by dogs and crows. {149)

Page #177
gajAzvairbhUpabhavanaM, vismayAya bahirdazaH / tatrA'zvebhavanAtko'pi, bhedastattvadRzastu na // 6 // gaja azva yuta nRpa mahala ko kara dekha vismata jo bne| nara bAhya dRSTi vaha kahAve deha rata vaha hara kssnne|| nRpa mahala vana meM bheda kula bhI tattva dRSTi nA kre| saba bAhya pudgala pariNati kyA mahala kyA vana mana phire| 6 / / . bAhya dRSTi gaja azva sahita rAjamahala ko dekhakara (mugdha hokara) vismaya prApta karatA hai, jabaki tattvadRSTi ko to rAjamahala meM yA hAthI azva saMyuta vana meM koI antara nahIM dikhAI detaa| The external eyes are wonder struck at the sight of palace with elephants and horses in abundance. But one with spiritnal insight percieves such a palace as a veritable jungle full of wild animals. {150)

Page #178
bhasmanA kezalocena,. vapurdhatamalena vaa| mahAntaM bAhyadRg vetti, citsAmrAjyena tttvvit|| / / jo bAhya dRSTi citta hai vaha sAdhu unako maantaa| rakSA lagAve keza loce deha mailA raakhtaa| bAhya kriyAoM se hI sAdhu rUpa meM phicaantaa| para tattva- dRSTi jJAna prabhutA se mahAtmA jAnatA // 7 // bAhya dRSTi vyakti use mahAtmA samajhatA hai jo bhasma lagAtA hai, keza-luMcana karatA hai aura zarIra para maila dhAraNa karatA hai| jabaki 'tattvadRSTi vyakti' mahAtmA kI pahicAna jJAna kI prabhutA se karatA People who see only with the external eyes are prone to think that those who apply ash to their bodies, pluck their heads bald and allow dust and dirt to accumalate on their bodies are truly emancipated souls. But those with true spiritual insight recognize only those with the gravity of knowledge in them as truly elevated souls. - {151}

Page #179
na vikArAya vizvasyopakArAyaiva nirmitAH / sphuratkAruNyapIyUSavRSTayastattvadRSTayaH // 4 // karuNA prapUrita dRSTi amRta vRSTi jo karate sdaa| jJAnI parama zubha . tattva dRSTi janma lete srvdaa| upakAra hetu janmate, na vikAra hetu janmate / jaga sakala kA upakAra ho, ciMtana yahI mana dhaarte||8|| atyanta sphurita karuNA rUpa amRta varSA karane vAle tattva dRSTi mahApuruSoM kA janma vikAra hetu nahIM apitu vizva para upakAra ke liye hotA hai| Those who possess, spiritual insight live for the benefit of others and never cause any harm to anyone. They are the spiritually awake people who possess empathy for others. {152}

Page #180
| sarva-samRddhi-20 bAhyadRSTipracAreSu, mudriteSu mahAtmanaH / antarevAvabhAsante, sphuTA:sarvA:samRddhayaH // 1 // jaba viSaya sevana Adi bAhya svarUpa se mana hIna ho| taba cetanA meM Atma kI baja jAtI sundara bIna ho| jJAnI mahAtmA Atma meM Rddhi samRddhi dekhte| mana bAhya se antara tarapha mor3e anubhava dekhate // 1 // . bAhya dRSTi kI pravRtti baMda hone para mahApuruSa apane antara meM hI rama rahI sarva samRddhiyoM kA AbhAsa arthAt bodha karate haiN| The Gandem In emancipated souls, when the interest in the outside world dwindles then spiritual awakening begins resulting in the discovery of a whole new world full of wealth and happiness within. {153}

Page #181
samAdhirnandanaM dhairya, dambholi: samatA shcii| jJAnaM mahAvimAnaM ca, vAsavazrIriyaM muneH // 2 // jo indra pArve vajra naMdana-vana vimAna tathA shcii| munirAja ke bhI pAsa meM ye lakSmiyA~ khuda ne rcii| Atma samAdhi-rUpa nandana jJAna-rUpa vimAna hai| indrANI hai samabhAva rUpI dhairya vajra samAna hai||2|| ___ 'muni' indra ke samAna samRddhi vAle haiN| samAdhi rUpa nandana vana, dhairya rUpa vajra, samatA rUpa indrANI aura jJAna rUpa mahAvimAna muni ke pAsa haiN| A 'Muni' is always as rich and as well endowed as Indra, the Lord of gods himself. For he psossess : 'Samadhi' (transcendental Sleep) which is like Nandanwan (a beautiful garden of the gods),. Patience like vajra (thunderbolt), equanimity like.. Indrani (Indra's consort) and knowledge like vimana (Space vehicle of indra). {154}

Page #182
vistAritakriyAjJAnacarmacchatro nivaaryn| mohamlecchamahAvRSTiM cakravartI na kiM muniH // 3 // ve moharUpI mleccha se jo dinarAta hI vRSTi kre| nija - jJAna rUpI chatra ratna apUrva se usako hre|| cAritra rUpI carma ratna se vRSTi ko ve rokte| aise muni cakrI nahIM kyA bhAna nija vistArate / / 3 / kriyA aura jJAna rUpa carma rala aura chatra ratna ke vistAra se moharUpa mlecchoM dvArA kI gaI mahAvRSTi ko rokane vAle ye muni kyA cakravartI nahIM ? The torrential rains of filthy attachment are warded off by their bejewelled umbrellas of knowledge. The onslaught of those heavy rains is diverted by their bejewelled armour of good conduct. Then, are not such munis true 'Chakravartis' (Great conquerers of . the world). {155}

Page #183
navabrahmasudhAkuNDaniSThA'dhiSThAyako muniH| nAgalokezavad bhAti, kSamAM rakSan prayatnataH / / 4 / brahmacarya ke navakuMDa kA jo dhyAna se rakSaNa kre| sahiSNu parama muni dhairya ura meM zeSanAga samA dhre| aise munIzvara RddhimAna jagata ziromaNi zreSTha hai| nRpa indra se sura cakravartI se bhI saba meM jyeSTha hai|||4|| nava prakAra ke brahmacarya rUpa amRta kuMDa kI niSThA ke sAmarthya se tathA prayatnapUrvaka kSamA kI sAdhanA karate ye mahAmuna nAgaloka ke svAmI kI taraha suzobhita hote haiN| They carefully guard the nine tanks of celibacy. They are. patience and tolerance personified. Such knowledgeable and talented munis are definitly greater than the greatest of gods and kings. {156)

Page #184
muniradhyAtmakailAse, vivekvRssbhsthitH| zobhate viratijJaptigaMgAgaurIyuta: zivaH // 5 // adhyAtma rUpI zikhara hai kailAza vRSabha viveka hai| cAritra gaMgA jJAna gaurI sAdhu zivasama eka hai| aise munIzvara RddhimAna jagata ziromaNi zreSTha hai| nRpa indra se sura cakravartI se bhI saba meM jyeSTha hai|| 5 // .. adhyAtma rUpa kailAza parvata para, viveka rUpa vRSabha.para virAjamAna, cAritra aura jJAna rUpa kramaza: gaMgA aura pArvatI sahita mahAdeva kI taraha 'munirAja' zobhA prApta karate haiN| The accomplished sage is like Lord Shiva. He dwells on the Kailash mountain of spiritualism and sits on the bull of discerning attitude along with Ganges of conduct and Parvati (his consort) of knowlege. {157}

Page #185
jJAnadarzanacandrArkanetrasya nrkcchidH| sukhasAgaramagnasya, kiM nyUnaM yogino hreH|| 6 // vara jJAna darzana sUrya zazi sama netra hai jinake prm| kara nAza nAraka kA magana sukha meM virAje viSNu sm|| aise munIzvara RddhimAna jagata ziromaNi zreSTha hai| nRpa indra se sura cakravartI se bhI saba meM jyeSTha hai| 6 // jJAna aura darzana rUpa sUrya tathA candra jinake netra haiN| naraka gati rUpa narakAsura kA nAza karane vAle, sukha rUpa samudra meM magna rahate 'munirAja' zrIkRSNa se kyA kama haiM ? He possesses the eyes of sun of right knowledge and moon of right perception. He has destroyed the chance of passing into hell as Vishnu destroyed the demons. : He dwells in the ocean of bliss. He is no less than Vishnu. {158}

Page #186
yA sRSTibrahmaNo / bAhyA, baahyaapekssaavlmbinii| muneH praanpekssaa'ntrgunnsRssttistto'dhikaa|7|| aizvaryazAlI brahma jI jaba bAhya jaga racanA kre| usameM apekSA bAhya kAraNa kI, na bina kucha bhI kre|| nirapekSa hokara Atma meM guNa sRSTi maMgala jo kre| munirAja brahmA se bhI UMce Atmazruta padavI vre||7|| brahmA kI sRSTi to bAhya jagata rUpa hai aura bAhya kI apekSA para avalambata hai, jabaki muni kI antaraMga guNa+sRSTi to anyoM kI apekSA rahita hai, ata: yaha adhika arthAt utkRSTa hai| This world which is created by Brahma the Creator is an externalization and is dependent on external factors. But the internal world of a munis heart is definitely superior for it is independent of extraneous factors and is extramundane. {159)

Page #187
ratnastribhiH pavitrA yA, srotobhiriva jaanhvii| siddhayogasya sA'pyarhatpadavI na dviiysii|| 8 // traya ratna se pAvana sadA jyoM srota se srotsvinii| aisI parama zubha tIrthapati padavI samujjvala paavnii|| muni siddha yogI jo bane unake liye nahIM dUra hai| atizIghra ve pada prApta karate sukha jahA~ bharapUra hai||8|| jisa prakAra tIna pravAhoM se pavitra gaMgA hai, usI prakAra tIna ranoM se yukta (jJAna, darzana, cAritra) tIrthaMkara pada bhI parama nirmala hai| yaha pada bhI siddha yogI muni ke liye dUra nahIM haiN| Just like the holy Ganges river is a confluence of three rivers so the stature of the Tirthankars is obtained by the acquisition of the three jewels of Right knowledge, Right perception and Right conduct. This exalted stature can be attained by a true Muni or Yogi as well. {160)

Page #188
RODAPOORose | karma-vipAka-ciMtana-21 - - duHkhaM prApya na dIna: syAt, sukhaM prApya ca vismitaH / muniH karmavipAkasya, jAnan paravazaM jgt||1|| jAne munIzvara karmaphala paravaza jagata meM hai sdaa| yoM jAnakara munirAja sukha ko prApta kara nahIM ho mudaa|| nahiM dIna banate prApta kara dukha darda pIr3A jagata meN| muni karma phala ciMtana kare sukha Atma ciMtana eka meM // 1 // karma vipAka vaza parAdhIna bane isa jagata ko jAnate hue sAdhu duHkha pAne para dIna nahIM banate va sukha pAne para vismita nahIM hote| The fruition of karma Kowing that this world is shackled by the karma generated effects, a Sadhu neither gets perturbed by sorrows nor does he get excited by pleasures. {161}

Page #189
yeSAM bhrUbhaGgamAtreNa, bhajyante parvatA api| tairaho karmavaiSamye, bhUpaibhikSA'pi nA''pyate // 2 // soco aho kyA karma gati ati viSama hai isakI dshaa| re jIva ! tumako kyoM car3he phira mAna dhana sattA nshaa|| jisa bhUpa ke bhrU mAtra hilane se gire parvata bddh'e| vaiSamya ho jaba karma kA taba bhIkha mAMge ve khdd'e||2|| jinakI bhRkuTI car3hane mAtra se parvata bhI TUTa jAte haiM, aise balavAn rAjA bhI jaba karma kI viSamatA hone para bhIkha mAMgane para majabUra ho jAte haiM unheM bhIkha bhI nahIM miltii| ye kaisA Azcarya hai ? In this karma generated world no one is exempted from its effects. Even an emperor whose very raising of an eyebrow can cause mountains to crumble, could be reduced to begging for alms and still not get it, why then in the world does one allow wealth, power and recognition go to ones head ? - {162}

Page #190
jAticAturyahIno'pi, krmnnybhyudyaavhe| kSaNAdrako'pi rAjA syAcchatracchannadigantaraH // 3 // jaba udaya kAraka karma kA hotA udaya taba prApta ho| caturAI se bhI jAti se bhI hIna banatA Apta ho| kSaNa meM bane nRpa raMka bhI zubha karma kA jaba udaya ho| dizi kSetra DhaMkatA chatra se jaga sakala meM jaya vijaya ho||3|| abhyudaya karane vAle karma kA udaya hone para jAtihIna, cAturya hIna aura raMka hone para bhI kSaNa bhara meM samasta dizAoM ko chatra se avicchinna karane vAlA rAjA bana jAtA hai| When karma generated effects so compel, even a lowly and dull tramp can, in a matter of moments, turn into an all powerful emperor whose umbrella like regime extends into each direction. ' {163)

Page #191
viSamA karmaNaH sRSTiddeSTA krbhpRsstthvt| jAtyAdibhUtivaiSamyAt, kA ratistatra yogina: ? // 4 // sRSTi viSama hai karma kI racanA gati ati viSama hai| kaI jAti se haiM hIna UMce karma ko nA zarama hai| hai karma kI ye viSamatA basa UMTa pITha samAna hai| yoM dekha muni dhAre na prIti nita rahe nijabhAna hai||4|| karma kI yaha sRSTi UMTa kI pITha ke samAna ke viSama hai / (arthAt samAnatA kA abhAva hai) jAti Adi utpatti ke vaiSamya se bharI isa sRSTi meM yogI ko kyA prIti ho sakatI hai ? This world which is the resultant of the process of Karma is as enigmatic as the odd back of a camel. Therefore a Sadhu never gets attached to such a world where paradoxes like lofty deeds in a low caste coexist. {164}

Page #192
AruDhAH prazamazreNi, zrutakevalino'pi c| bhrAmyante'nantasaMsAramaho duSTena karmaNAM // 5 // zruta ke balIzvara sAdhu jana jo zreNI upazama para caDhe / nija Atma zuddhi sIr3hiyoM para bhAva dhara Age bddh'e| ati duSTa karma vipAka se ve bhI jagata cakkara phNse| hAre sabhI jana karma Age karma rAjA to hNse||5|| upazama zreNI car3hane vAle tathA zrutakevalI bhI duSTa karma vaza ananta saMsAra meM bhaTaka jAte haiN| isase bar3A Azcarya kyA ? It is amazing how a shruta kewali (having knowledge of all scriptures) or Sadhu escalating on the passionless path of spiritualism is also bogged down and trapped into this cycle of birth and death only. because of the fruition of some vile karma. - {165}

Page #193
arvAk sarvApi sAmagrI, zrAnteva pritisstthti| vipAkaH karmaNaH kAryaparyantamanudhAvati // 6 // sAdhana sabhI ho pAsa meM to. bhI rahe saba zrAnta sm| ho karma kAraNa to hI hotA kArya pUrA saphalatama // daur3e sadA hI karma kA pariNAma pIche umra bhr|| bina karma ke kucha ho nahIM cAhe lagAve jora nara / / 6 / / . pAsa par3I sArI anya sAmagrI (kAraNa) thake hAre kI taraha par3I rahatI hai jabaki karma kA vipAka kArya ke anta taka pIche daur3atA rahatA hai| Despite all the facilitating factors and all efforts success may still elude one till the moment of fruition of positive karma. Thus karma pursues one all through the life. {166}

Page #194
asAvacaramAvarte, dharmaM harati pazyataH / caramAvartisAdhostu, chalamanviSya hRSyati // 7 // yaha karma kA phala pUrva caramAvarta se haratA dharama / sthira carama meM bhI dekha muni ke doSa hotA hrsstm| aisA parama balavAna hotA karma kA pariNAma hai| kara nAza ghAtI karma kA pAo parama zivadhAma hai||7|| yaha karma vipAka (aMtima pudgala parAvarta ko chor3akara) anya pudgala parAvarta meM dekhate-dekhate dharma ko hara letA hai aura carama pudgala parAvarta meM ramaNa karane vAle sAdhujanoM ke bhI chidra dekhakara prasanna hotA hai| The fruition of karma wipes out the virtues within a moment in any transitional state of matter besides the last stage. It even smiles at the faults of even the most accomplished sages who are on the verge of the final achievement. {167}

Page #195
sAmyaM bibharti yaH karmavipAkaM hRdi cintyn| sa evaM syAccidAnanda-makarandamadhuvrataH // 8 // zubha azubha karma vipAka ko jo dekha mana samatA dhre| munirAja yogI ve sadA jo pAna zama rasa nita kre|| ve hI munIzvara jJAna ke AnaMda meM rahate magana / sadjJAna rUpI paSpa rasa kA bhoga karate bhramara bana // 8 // hRdaya meM karma vipAka kA cintana karatA huA jo samabhAva dhAraNa kara letA hai, vahI yogI jJAnAnanda rUpa parAga ko bhramaravat bhoga karatA hai| The accomplished sage watches with equanimity the ups and downs in life recognizing them to be the result of fruition of accumulated karma. They are at peace with themselves and like honeybees constantly suck the juice of knowledge. (168)

Page #196
bhavodvega-22 yasya gambhIramadhyasyA'jJAnavajramayaM tlm| ruddhA vyasanazailodhaiH, panthAno yatra durgamAH // 1 // hai madhya bhAga vizAla vizva samudra kA yaha rUpa hai| ajJAna rUpI vajra se nirmita sabala tala kUpa hai| saMkaTa svarUpI parvatoM se ruddha patha durdharSa hai| jaga rUpa dekha virAga bhAvoM kA bane utkarSa hai||1|| isa saMsAra rUpa samudra kA madhyabhAga bar3A gambhIra hai, ajJAna rUpa vajra se banA isakA tala-pradeza haiN| isameM saMkaTa rUpI parvatoM ke samUha se avaruddha aneka durgama mArga haiN| Emotions The central part of this ocean like mundane world is extremely tranquil with the deeps made up of diamond hard ignorance. There are paths made innavigable by ranges of mountains of miseries. {169)

Page #197
pAtAlakalazA yatra, bhUtAstRSNAmahAnilaiH / kaSAyAzcittasaMkalpavelAvRddhi vitanvate // 2 // tRSNA svarUpI mahA vAyu se prapUrita kalaza hai| sAmAnya nahiM krodhAdi rUpa kaSAya kA ho darasa hai| ve kalaza bharatI nita kare saMkalpa kI mana meM sdaa| saMsAra to nissAra hai nissAra rahatA sarvadA // 2 // jahA~ tRSNA rUpa mahAvAyu se bhare pAtAla kalaza rUpa cAroM kaSAya (krodhAdi) mana ke saMkalpa rUpa bharatI kA vistAra hai| There, in this world, the great winds of desires are filled in the four urns of passions (anger, conciet, illusion, and greed). The urns are regularly replenised with feelings that strengthen the notion that this . world is meaningless and transitory. with levand greeds uins of {170

Page #198
smaraurvAgnirvvalatyantayaMtra snehendhanaH sdaa| yoM ghorarogazokAdimatsyakacchapasaMkulaH // 3 // hai madhya iMdhana sneharUpI kAma vaDavAnala jle| dukha roga zokAdika machaliyA~ kAchave usameM ple|| saMsAra aisA kIca hai re jIva ! aba tUM jAga jaa| pha~sanA nahIM jaga baMdha meM saba jJAta kara tUM bhAga jaa||3|| jisake madhya meM hamezA sneha rUpa IMdhana se yukta kAma rUpa dAvAnala jalatA rahatA hai| jo bhayaMkara roga zokAdi rUpa machaliyoM/kAchavoM se bharA huA hai| The fathomless expanse of this ocean like world is live with fire of lust fueled by affection. Fishes and turtles of diseases and sufferings abound there. This world is such a quagmire that, O' ye being, run if you can. {171}

Page #199
durbuddhimtsrdrohaividhudurvaatgrjitaiH|| yatra sAMyyAtrikA lokAH, patantyutpAtasaGkaTe // 4 // camake gagana vidyut sadA tUphAna garjana ho rhaa| una nAva baiTha yAtriyoM ko bhAsa saMkaTa ho rhaa| matsara tathA hai duSTa buddhi droha rUpa tUphAna hai| aise jagata ke prati hRdaya hotA nahIM sammAna hai||4| durbuddhi matsara tathA droha rUpa jahA~ bijaliyA~ camakatI haiM, bhayaMkara tUphAna calatA hai, garjanA hotI hai aura isa kAraNa samudra meM saphara karane vAle loga tUphAna rUpa saMkaTa meM pha~sa jAte haiN| Those who traverse this ocean are caught in the storms of disasters and calamities. Waywardnes, jealousy and hostility strike them like blitz and bog them down with fearsome roars. {172}

Page #200
. jJAnI tasmAd bhvaambhodhernityodvigno'tidaarunnaat| tasya santaraNopAyaM sarvayatlena kAMkSati // 5 // aise bhayaMkara jagata sAgara kA jise ho bhAna hai| . udvigna bana ve socate jinake hRdaya sadjJAna hai| kaiseM tiru saMsAra pArAvAra ko kyA maiM kruuN| ve cAhate mana meM ki basa aba zIghra bhavasAgara truuN| 5. aise bhayaMkara saMsAra samudra se udvigna bane jJAnI puruSa hamezA pUrNa prayatna se aise sAgara ko tirane kI icchA rakhate haiN| Perturbed by such a dangerous ocean like world the discerning persons constantly endeavour to ford across and seek salvation. {173}

Page #201
tailapAtradharo yadvadrAdhAvedhodyato ythaa| kriyAsvananyacittaH syAd, bhavabhItastathA muniH|| 6 // kara taila pUrita pAtra ho vaha sAvadhAna sadA rhe| jo vIra rAdhAvedha sAdhe citta meM jAgRti bahe // bhaya ho unheM talavAra kA tyoM jagata kA muni ko ho bhy| bhavabhIta muni cAritra meM ho sAvadhAna sadA hRdaya // 6 // jisa prakAra tela ke pAtra ko dhAraNa karane vAlA, rAdhAvedha sAdhane ke liye tatpara banA vyakti apanI-apanI kriyA meM jisa prakAra ananya citta vAlA arthAt pUrNa ekAgra citta ho jAtA hai, usI prakAra saMsAra se bhaya prApta sAdhu cAritra kriyA meM pUrNa ekAgra citta ho jAtA hai| As an oil-bowl courier or a sharp-shooter maintains undistracted concentration to achieve his goal so does a discerning sage, wary of the world, disciplines his heart and mind with single minded concentration. . {174}

Page #202
viSaM viSasya vahvezca, vahnireva ydaussdhm| tatsatyaM bhavabhItAnAmupasarge'pi yanna bhIH // 7 // viSa nAza viSa hI kare agni agni nAza kare sdaa| bhavabhIta muni upasarga ke bhaya se na DaratA hai kdaa|| saMsAra bhaya se jo Dare upasarga se unako na ddr| .. ha~sate hue upasarga sahate mAnate haiM karma-hara // 7 // viSa hI viSa kA tathA agni hI agni kA auSadha banatA hai, yaha satya hai| usI prakAra saMsAra se bhayabhIta banI AtmA ko upasarga prApta hone para bhI koI bhaya nahIM hotaa| As it is true that treatment of a poison is another poison and a fire is quashed with the help of another fire so also it is true that in order to be free from fears of terrible afflictions on the path of liberation one has to be deeply frightened by this mundane world. {175}

Page #203
sthairyaM bhavabhayAdeva, vyavahAre munivrjet| svAtmArAmasamAdhau tu, tadapyantarnimajjati // 4 // vyavahAra naya se sAdhu bhava se bhIta ho sthiratA lhe| para jaba munIzvara Atmarati nijabhAva gaMgA meM bahe // taba Atma bhAva samAdhi meM bhavabhaya jarA rahatA nhiiN| bhaya jagata sakala vilIna ho jAve samAdhi meM shii||8|| vyavahAra naya se saMsAra ke bhaya se hI sAdhu sthira banatA hai| parantu apanI AtmA kI rati rUpa samAdhi meM lIna hone para vaha bhaya bhI aMdara samApta ho jAtA hai| Practically speaking it is the fear of the world that compels a sage to be indrawn and still. But as he gradually becomes engrossed in romancing with his inner self this fear evaporates. {176}

Page #204
gooooooooo oooooooooomsomasoomsomeoosemaroorwesomewooom | loka-saMjJA-tyAga-23 prAptaH SaSThaM guNasthAnaM, bhvdurgaa'drilNghnm| losaMjJArato na syAnmunirlokottarasthitiH // 1 // saMsAra rUpa viSama parvata lAMghane taiyAra hai| guNa sthAna chaThThA prApta kara muni mukta zuddhAcAra hai| muni loka-uttara mArga para calatA cale vo nA thke| aisA munIzvara loka saMjJA meM na prIti kara ske||1|| saMsAra rUpa viSama parvata ko lAMghane rUpa chaThe guNa sthAnaka ko prApta, lokottara mArga sthita sAdhu lokasaMjJA meM rata arthAt prIti. vAlA nahIM hotaa| Sacrifice of worldly indulgenees A Muni having achieved the sixth level of knowledge and purity, i.e. the sixth 'Gunsathan' is thus in a state of preparedness for crossing over the level of life on this earth which is akin to an unsurmountable mountain. Such a muni is not entrenched in worldly pleasures and forges forward on the path to attaining higher levels or 'Gunasthans'. {177}

Page #205
yathA cintAmaNi datte, baTharo bdriiphlaiH| . hA hA jahAti saddharma, tathaiva janarajanaiH / / 2 / / jyoM mUrkha vyakti ratna dekara bora le pramudita bne| tyoM loka- raMjana meM muni jo DUbatA hai hara kssnne|| hA ! mUr3ha kaisA hai muni jo lokaraMjana hI kre| vo mUrkha tyAge dharma ko nija Atma guNa saMjJA hre|| mUrkha vyakti jisa prakAra ratna dekara badale meM bora letA hai, vaise hI mUr3ha vyakti lokaraMjana ke liye saddharma kA tyAga kara detA haiN| Such a Muni who indulges in entertaining the masses with his powers is actually exchanging his gems for berries. For such ar muni gradually loses his spiritual' prowess and gets enmeshed in worldly indulgences. 1178)

Page #206
lokasaMjJAmahAnadyAmanuzroto'nugA na ke| pratisroto'nugastveko, rAjahaMso mahAmuniH // 3 // vistRta nadI hai loka- raMjana kI bhayaMkara hai bdd'ii| dhArA vikaTa usameM bahe sAre manuja hara pala ghdd'ii|| para eka sacce jo mahAmunirAja nija meM raajte| vo rAjahaMsa samAna dhArA ke samakSa hi caalte||3|| loka saMjJA rUpa vizAla nadI meM loka pravAha kA anusaraNa karane vAle kauna nahIM haiM ? jabaki pravAha ke sAmane calane vAle rAjahaMsa jaise to mahAmunIzvara eka hI haiN| This river-like desire to tantalize the populace with one's spiritual powers is a dangerous one. Many an aspirant has had to flow along with its strong current. Only a Swan-like, mentally poised, great muni can stand against the strong current of such indulgences. {179)

Page #207
lokamAlambya kartavyaM, kRtaM bahubhireva cet| . taMdA mithyAdRzAM dharmoM, na tyAjya: syAtkadAcana // 4 // lokAnusArI bana bahuta nara jo kare vo satya hai| aisA ucita nahIM mAnanA isameM na koI tathya hai| yadi mAna leM to bahuta nara se Acarita jo dharma hai| mithyAtviyoM kA dharma phira nahIM tyAjya hotA karma hai|||4|| loka kA AlaMbana lekara yadi adhika manuSyoM dvArA kiyA gayA kAma hI yogya ho taba to mithyAdRSTi lokoM kA dharma bhI tyAjya nahIM mAnA jA sktaa| To do what the majority does is not always a correct and sensible decision. For if it were to be so then perhaps it would not be advisable to give up the much beaten path of falsehoods and non-righteousness. {180}

Page #208
zreyo'rthino hi bhUyAMso, loke lokottare na ca / stokA hi ratnavaNijaH, stokAzcasvAtmasAdhakAH // 5 // mokSAbhilASI loka meM lokottare bhI alpa hai| jo loka-raMjana nA kareM muni nara bahuta hI svalpa hai| vyApArakartA ratna ke hote jagata meM alpa jyoN| nijaAtmasAdhaka sAdhanArata sAdhu hote svalpa tyoN||5|| nizcita hI loka meM/lokottara meM mokSa ke abhilASI thor3e hI haiN| jisa prakAra ratnoM ke vyApArI thor3e hI hote haiM usI prakAra apanI AtmA kI sAdhanA karane vAle bhI thor3e hI hote haiN| Few are the people desiring 'Moksha' (Saluation), fewer still who do not cater to the fancies of the populace. Just as there are very few traders in the field of gems and jewles, so there are very few sadhus in a genuine pursuit of salvation. {181}.

Page #209
lokasaMjJAhatA hanta, nIcairgamanadarzanaiH / / zaMsayanti svstyaangg-mrmghaatmhaavythaam||6|| jyoM jIva tana meM darda ho taba manda gati se caaltaa| mukha nimna kara yoM pragaTa karatA darda kI ghana daastaa|| nija satya vrata ko bhaMga karate lokasaMjJA ke liye| ve vedanA ko prakaTa karate Atma ke bujhate diye / / 6 // loka saMjJA se Ahata hue logoM ke dhIre calane se va nIce dekhane se apane satya vrata rUpa aMga meM marma prahAra kI mahA vyathA prakaTa hotI hai| Just like a man in physical anguish moves slowly, his head bent,,so those who detract from the path of righteousness for the sake of popularity, appear to possess a soul dimmed with spiritual anguish. {182}

Page #210
AtmasAkSikasaddharmasiddhau ki lokyaatryaa| tatra prasannacandrazca, bharatazca nidrshnm||7|| nRpa prasannacandra RSi pravara nRpa bharata kA dRSTAnta hai| nija Atma anubhava prApta kara banate sadA ve zAnta haiN| nija bodha dAyaka dharma kA vara marma prApti ho jise| nahiM kAmanA rahatI hRdaya meM lokasaMjJA kI use||7|| prasannacandra rAjarSi va bharata mahArAjA ke dRSTAnta se yaha spaSTa hai ki Atma sAkSI se yukta satya dharma kI siddhi arthAt prApti hone ke bAda loka vyavahAra kA kyA kAma hai ? The lives of Rishi Prasanna Chandra and King Bharat exemplify how worldly indulgences and popularity gained thereby are redundent for those who have achieved self realization. - {183}

Page #211
lokasaMjJojjhitaH sAdhuH, prbrhmsmaadhimaan|| gatadrohamamatAmatsarajvaraH // 8 // sukhamAste jo loka saMjJA rahita hai, para brahma meM susamAdhi hai| huI nAza matsara droha mamatA rUpa vyAdhi upAdhi hai| aise munIzvara jagata meM rahate parama sukha meM sdaa| .. unake caraNa meM vandanA ho bhAvabhInI srvdaa||8|| lokasaMjJA se rahita, para brahma meM samAdhirata, droha, mamatA, matsara (guNa-dveSa) rUpa jvara nAza kara diyA hai jinhoMne, aise sAdhu sukha meM rahate haiN| Those who are detatched from worldly indulgences stay transfixed in the 'Brahma'. Such munis are worthy of profound salutations for they are not afflicted with ailments like malice, over-indulgance and vindictiveness. . (184

Page #212
| zAstra-dRSTi-24 carmacakSurbhUtaH sarve, devazcA'vadhicakSuSaH / sarvatazcakSuSaH siddhAH,sAdhavaH zAstracakSuSaH // 1 // sAre manuja nija carma nirmita cakSuoM se dekhte| sura sakala avadhi jJAna rUpI cakSuoM se pekhte|| zrI siddha ke kaivalya zruta hI A~kha hotI hai mhaa| vara zAstra hI cakSu bane muni ke yoM zAstroM meM kahA // 1 // sabhI manuSya carma cakSu ke dhAraka hai, deva avadhi jJAna rUpa cakSu ke dhAraka haiM, siddha sarva Atma pradezoM ke kevala jJAna kevala darzana rUpa cakSu vAle haiM, jabaki sAdhuoM ke pAsa to zAmba rUpa cakSu hote View of the scriptures Odinary human beings use their eyes to see, and gods use their extra-sensory perception. Those belonging to a higher level, like 'Siddhas' and Kewalis depend on the ultimate perception and knowledge of their state of omniscience. But the Sadhus see through the eyes of the scriptures. {185}

Page #213
pura:sthitAnivodhistiryaglokavivartinaH / sarvAn bhAvAnavekSante, jJAninaH shaastrckssussaa||2|| jJAnI puruSa zruta cakSu se tInoM hI loka nihaarte| tiryaka adho au Urdhva meM jo ho rahA saba bhaaste|| pariNAma sAre bhAva ko ve dekhate pratyakSa sm| muni zAstra kI hI A~kha se dekhe sadA zrata meM hI rama // 2 // jJAnI puruSa zAstra rUpa cakSu se Urdhva, adho va tiryak lok meM pariNamita ho rahe, sabhI bhAvoM ko pratyakSa dekhate haiN| The knowledgeable man, with eyes of the 'Shrutas' observe all that transpires in the three worlds of Tiryak', 'Adho' and 'Urdhva' (the lowermost, the middle and the top most planes of life) as clearly as clairvoyants observe life. on earth. .. {186}

Page #214
zAsanAt trANazaktezca, budhaiH zAstraM nirucyte|| vacanaM vItarAgasya, tattu nA'nyasya ksycit||3|| upadeza hita kA jo kare vaha zAstra kahalAtA sdaa| upadeza de hara jIva kI rakSA kare vaha srvdaa|| isa zAstra rUpI zabda kI vyutpatti paMDita yoM kreN| ko anya nA, ye vacana sAre vItarAgI uccre||3|| "hitopadeza va rakSA kA sAmarthya' aisI 'zAstra' zabda kI vyutpatti paMDita jana karate haiN| (vAstava meM) vItarAga ke vacana hI zAstra haiM, kisI anya ke nhiiN| Pundits interpret the word 'Shastras' as that source of literature which imparts knowledge and protects all beings. The words of 'Shastras' are none other than those pronounced. by the saints (Vitaragis') themselves. {187}

Page #215
zAstre puraskRte tasmAd vItarAgaH puraskRtaH / puraskRte punastisti , niyamAt sarvasiddhayaH / / 4 / / yadi zAstra vara hote puraskRta ho puraskRta jina skl| ho vItarAga agara puraskRta siddhi prApta kare viml|| ye vItarAga hI zAstra hai ye zAstra hI vItarAga hai| prati zAstra mere hRdaya meM umar3A bharA anurAga hai| zAstra ko puraskRta kiyA arthAt vItarAga ko puraskRta kiyaa| vItarAga ko svIkAra kiyA arthAt zAstra ko svIkAra kiyaa| isakA artha hai-zAstra vItarAga hI hai aura vItarAga hI zAstra hai| isa prakAra niyama se sarva siddhi hotI hai| One revels at the fact that if the 'Shastras' are appreciated than it amounts to the 'Vitarags' (the all knowing Sadhus) being appreciated. For the Vitarags and the shastras are virtually synonymous in their essence. - - {188}

Page #216
adRSTArthe'nudhAvantaH, zAstradIpaM binA jaDAH / prApnuvanti paraM khedaM praskhalantaH pade pde||5|| dIpaka binA jo cala rahe ve ThokareM hI khA rhe| khA. ThokareM unake hRdaya meM khinnatA pIr3A bhe|| tyoM zAstra rUpI dIpa bina jo mokSa kI yAtrA kre| avivekapUrita ve manuja hara kadama.para Thokara vare / / 5 / / zAstra rUpa dIpaka ke abhAva meM adRSTa (parokSa) artha meM pIche daur3ate mUr3ha manuSya dara-dara paga-paga para ThokareM khAte haiM aura khinna hote haiN| * A man who walks in the dark, without a lamp in hand, keeps getting hurt and consequently feels depressed and frustrated. Likewise, one who aspires to walk on the path of 'Moksha' (Salvation) without the aid of the lamp of shastras finds his efforts frustrated at every step. {189)

Page #217
zuddhojchAdyapi zAstrA''jJAnirapekSasya no hitm| . bhautahanturyathA tasya, pdsprshnivaarnnm|| 6 // AjJA na mAne zAstra kI para gaucarI suvizuddha hai| hitakara nahIM zuddha gaucarI muni vo to pUrNa azuddha hai| jyoM bhauta mAraka ko kiyA pada sparza kA nRpa ne manA / viparIta calatA zAstra ke hitakara nahIM tasa sAdhanA // 6 // zAstra AjJA rahita svacchaMda mati zuddha gaucarI vagairaha bAhya kriyA karatA hai, para vaha hitakAraka nahIM hai| jaise (rAjA kA) bhautamati ke mAraka ko aisA Adeza denA-bhautamati ke pA~va kA sparza mata krnaa| Despite feeding on daily beggings of pure food from door to door, a sadhu can not achieve exaltation if he does not pursue the intrinsic teachings of the shastras. It is as absurd as the kings order to the killer of Bhautmati not to touch his feet. {190}

Page #218
ajJAnA'himahAmaMtraM, svaacchndyjvrlNghnm| dharmArAmasudhAkulyAM, zAstramAhurmaharSayaH // 7 // ajJAna rUpI sarpa-jahara vinAza maMtra samAna hai| svacchaMdatA rUpI mahAjvara nAza 'laMghana' mAna hai| sadhdarma rUpI bAga ke suvikAsa amRta nIka sm| mahimA sadA yoM zAstra kI RSi sAdhu saba gAte parama // 7 // ye zAstra ajJAna rUpa sarpa kA jahara utArane meM mahAmaMtra samAna haiN| svacchantA rUpa jvara kA nAza karane meM upavAsa samAna haiN| dharma rUpa bagIce meM amRta kI nIka samAna haiN| aisA RSiyoM kA kathana hai| "These scriptures are like magic potions against the venom of the snake of ignorance. They are like a fast for the cure of fever of indiscipline. They are like vessels of nectar to help growth in the garden of religion." So say the sages. {191

Page #219
zAstroktAcArakartA ca, zAstrajJaH zAkhadezakaH / zAstraikaddagaM mahAyogI, prApnoti paramaM pdm||8|| vaisA hI jo AcAra pAle zAstra meM jaisA khaa| sat zAstra ko jo jAnatA upadeza bhI vaisA mhaa| hai eka dRSTi zAstra meM aise munIzvara dhanya haiN| ve mokSa ko pAte unheM ho namaskAra ananya hai||8|| zAstra nirdiSTa AcAra kA pAlana karane vAlA, zAstrajJa, zAstra kA upadeza karane vAlA, tathA zAstra meM eka dRSTi rakhane vAlA mahAn yogI parama pada ko prApta karatA hai| Munis who keep an unfaltering faith in the shastras are sure to get liberated and are worthy of salvation. {192} .

Page #220
| parigraha-tyAga-25/ na parAvartate rAzervakratAM jAtu nojjhti| parigrahagrahaH ko'yaM, viDambitajagattrayaH // 1 // pIche cale nija rAzi se nA agra bhI bar3hatA nhiiN| nija vakratA kA bhI kabhI parityAga vo karatA nhiiN| tInoM jagata kA kara rahA aisI sadaiva viddmbnaa| aisA parigraha rUpa graha hai kauna nitya vicaarnaa||1|| jo rAzi se pIche nahIM haTatA, apanI vakratA kabhI chor3atA nahIM, jisane tInoM jagata ko viDambanA dI hai, aisA parigraha rUpa graha aura kauna-sA hai ? The Desire for Possessions With a vice like tenacity it never detracts from its orbit around the three worlds and its evil influence thereon. This desire for possessions is like the worst amongst the orbiting planets. {193}

Page #221
prigrhgrhaa''veshaaddurbhaassitrj:kiraam| zrUyante vikRtAH kiM na, pralApA liGginAmapi // 2 // parigraha svarUpI graha praveze Atma meM munirAja bhii| utsUtra-bhASaNa dhUla pheMke sAkSI sakala samAja bhii|| vikRti, bhare bakavAda sAgara meM parigrahI muni bhe| parigraha se muni kA hAla ye hai, dUsaroM kI kyA kheN||2|| parigraha rUpa graha ke praveza se utsUtra bhASaNa rUpa dhUla ur3Ate veSadhAriyoM kA vikRta pralApa kyA sunane meM nahIM AtA ? Do you not hear the irrational and distorted talks of even those in the garb of a mendicant when the evil influence of desire for possessions creeps into their mind. (194)

Page #222
yastyaktvA tRNavadvAhyamAntaraM ca prigrhm| udAste tatpadAmbhoja, paryupAste jgtryii|| 3 // tRNa sama samajhakara sarva parigraha ko sadA jo chodd'te| ho bAhya yA antar parigraha se sadA mukha modd'te|| parigraha samakSa rahe RSIzvara udAsIna hRdaya sdaa| tInoM jagata una sAdhu jana ke caraNa seve srvdaa||3|| jo bAhya-Abhyantara parigraha ko tRNa samAna chor3akara udAsIna rahatA hai usake caraNa kamala ko tInoM jagata pUjatA hai| Those who consider the worldly possession to be not worth a straw, those who eschew from all sense of possession-internal and external - and those who are generally disinterested in possessions, such sadhus are revered by all. {195}

Page #223
citte'ntargranthagahane, bahinimranthatA vRthaa| tyAgAtkaJcakamAtrasya, bhujaGgo na hi nirviSaH // 4 // antara parigraha se hRdaya yadi vikala hai to vyartha hai| nimrantha kevala bAhya hai usakA parama kyA artha hai| nA sarpa kevala keMculI ke tyAga se viSa rahita ho| tyoM sAdhu bhI vo hai na jo antar parigraha sahita ho||4|| - yadi antaraMga parigraha se mana vyAkula hai to bAhya nirgranthatva vyartha hai| mAtra kAMcalI chor3a dena se sarpa viSa rahita nahIM bana jaataa| If the heart is plagued by a craving for possessions, wearing the garb of a monk is meaningless. A snake does not loose its poison just by shedding its skin. {198}

Page #224
tyakte parigrahe sAdhoH, prayAti sakalaM rjH| pAlityAge kSaNAdeva, sarasaH salilaM ythaa||5|| saravara bharA hai nIra se para pAla jo Te ydaa| pAnI sakala baha jAya phira ika bUMda bhI na rahe tadA // parityAga karate parigraha kA sarvathA tyoM sAdhu jb| parityAga karate hI muni pala meM vinAze pApa saba // 5 // parigraha kA tyAga karane se sAdhu kA pApa rUpI maila kSaNa meM hI naSTa ho jAtA hai| jisa prakAra pAla TUTane se tAlAba kA pAnI calA jAtA hai| As when a dam is broken not a drop of water remains in the lake, likewise when the desire for possessions is subdued all the dirt of sins is washed in no time. (197)

Page #225
tyaktaputrakalatrasya, mUrkhAmuktasya yoginaH / cinmAtrapratibaddhasya, kA pudglniyNtrnnaa|| 6 // chor3A jinhoMne putra nArI ko ho mamatA se rhit| mukha mor3a jaga parigraha se sAdhe Atma ko nija bala sahita // ve jJAna meM hI rata rahe nija bhAna meM hI srvdaa| yogI parama unako na baMdhana pugaloM kA sarvathA // 6 // jisane putra patnI kA tyAga kiyA hai, jo mamatva se rahita hai, aura jJAna mAtra meM Asakta hai, aise yogI ko pudgala kA baMdhana kyA hogA? He who gives up the attachement for his son and wife alongwith the feeling of fondness and looses himself into the quest for knowledge goes beyond all mundane ties.. {198}

Page #226
cinmAtradIpako gacchet, nirvaatsthaansnnibhaiH| niSparigrahatAsthairya, dharmopakaraNairapi // 7 // sadjJAna dIpaka rUpa muni apramatta hotA srvdaa| virahita pavana ke sthAna jaise sthira bane rahate sdaa|| cAritra meM sahayoga hetu pAsa hote upkrnn| phira bhI parigraha rahita hI hai parama sthira ve saadhugnn||7|| 'pavana rahita sthAna' rUpa dharma ke upakaraNoM se jJAna mAtra dIpaka rUpa (muni) parigraha tyAga rUpa sthiratA ko prApta karatA hai| * Like a lamp that burns steadily at a place having air without turbulance, a Sadhu remains steadfast in his detachment despite all amenities at his disposal just due to the absence of the desire for possesions. .{199)

Page #227
mUrchAcchannidhiyAM sarva, jagadeva parigrahaH / mUrcchayA rahitAnAM tu, jagadevA'parigrahaH // 8 // mati para lagA jinake paTala, ati mUrcchanA kA ve kheN| sArA jagata hI hai parigraha ina vicAroM meM bahe // lekina rahita jo mUrcchanA se bhAva unake yoM jge| sArA jagata parigraha rahita hI sAdhuoM ko yoM lge||8|| mUrchA se jisakI buddhi AcchAdita hai, unake liye sarva jagata hI parigraha hai| mUrchA rahita vyaktiyoM ke liye to saMsAra hI aparigraha rUpa hai| For people whose minds are under the influence of illusion of desires the whole world is there for their possessing. But for those who are above this state of illusion the entire world is the object of detachment. - (200)

Page #228
MORRORINGHOST | anubhava-26 sandhyeva dinarAtribhyAM, kevalazrutayoH pRthak / budhairanubhavo dRSTaH, kevalA'rkA'ruNodayaH // 1 // saMdhyA alaga hai divasa se bhI alaga hai nizi se bhI vh| zruta jJAna se kaivalya se bhI alaga anubhava jJAna kh| kaivalyajJAna svarUpa ravi ke aruNa udaya samAna hai| paMDitajanoM se dRSTa aisA parama anubhava jJAna hai||1|| jisa prakAra dina aura rAta meM saMdhyA alaga hai, usI prakAra kevala jJAna aura zruta jJAna se bhinna anubhava kevala jJAna rUpa sUrya ke aruNodaya ke samAna jJAniyoM ne dekhA hai| Experience As the twilight is different from the day and the night, so is 'kewalya' (state of omniscience) from the knowledge of the shrutas. Sages reveal that the experience of kewalya is like beholding the sun at dawn. (201}

Page #229
vyApAraH sarvazAstrANAM, dikpradarzanameva hi| . pAraM tu prApayatyeko'nubhavo bhvvaaridheH|| 2 // saba zAstra Agama jagata ke dizi mAtra kA sUcana kre| kyA satya kyA jhUTha hai ye tattva sAre. uccare // para pAra pArAvAra bhava se parama anubhava hI kre| anubhUti rasa hI Atma meM ziva harSa kA jharaNA jhare / / 2 / / nizcaya hI sabhI zAstroM kA kArya dizA dikhAnA hI hai, lekina saMsAra samudra se pAra lagAne vAlA to eka anubhava hI hai| Truly, the task of all the scriptures and shastras is to guide one to the path of righteousness, however, it is experience alone that actually takes one across this sea of life. (202}

Page #230
atIndriyaM paraM brahma, vizuddhAunubhavaM vinaa| zAstrayuktizatenA'pi, nagamyaM yad budhA jaguH // 3 // nahiM jAna sakate indriyoM se aisI anupama aatmaa| zAstroM kI yukti se bhI jAnI jA sake nA AtamA / paMDita sakala kahate ki tumako prApta karanA aatmaa| anubhava binA nA jAna sakate brahma rUpI AtamA // 3 // saikar3oM yuktiyoM dvArA bhI indriyoM dvArA agocara aisA paramAtmA kA svarUpa zAstroM kI saikar3oM yuktiyoM dvArA bhI nahIM jAnA jA sakatA, use mAtra anubhava se hI jAnA jA sakatA hai aisA paMDita kahate haiN| The senses are not adequate to enable one to understand the 'atman' or soul which is beyond compare. The logic of the shashtras too is not sufficient. Sages declare that it is impossible to understand the 'Brahma' like soul without direct . experience. {203}

Page #231
jJAyeran hetuvAdena, padArthaM yadyatIndriyAH / kAlenaitAvatA prAjJaiH, kRtaH syAtteSu nizcayaH // 4 // jo hai atIndriya tattva unakA yuktiyoM se jJAna ho| itane samaya meM paMDitoM ko phira kabhI kA bhAna ho| nirNaya kabhI kA kara liyA hotA ki AtmA cIja kyA ? anubhava binA nA jAna sakate per3a kyA hai bIja kyA ? // 4 // yadi yuktiyoM dvArA atIndriya padArthoM kA bodha saMbhava hotA to itane samaya meM paMDitoM ne una atIndriya padArthoM ke viSaya meM nizcaya kara liyA hotaa| had it been possible to understand that which is ertra-sensory through logic and reasonings the pundits would have by now known everything about the atman' (Soul). But the fact is that without experience one cannot comprehend what a seed is and what a tree is. {204}

Page #232
keSAM na kalpanAdI, shaastrkssiiraanegaahinii| virlaastdrsaasvaadvido'nubhvjihvyaa||5|| ye zAstra Agama sakala jo madhu svAda pUrita kSIra hai| usameM calAte kalpanA kA camaca kaI mati vIra haiN| anubhava svarUpI jIbha se AsvAda virale hI kre| anubhava sadA hI mukhya hai usase hI bhava sAgara tre| 5 / / kisakA kalpanA rUpa cammaca zAstra rUpI khIra meM praviSTa nahIM hotA ? lekina anubhava rUpa jihvA ke dvArA zAstra ke AsvAda ko jAnane vAle to virale hI hote haiN| Which spoon of imagination does not take a dip into the sweet dish of the shastras. But in absence of the tongue of experience who can get the true taste of the shastras. {205}

Page #233
pazyatu brahma nirdvandvaM, nirdvandvAnubhavaM vinaa| kathaM lipimayI dRSTirvAGmayI vA mnomyii|| 6 // manalipi mayI yA vAGmayI dRSTi se Atma dikhe nhiiN| pratyakSa anubhava se muni sAkSAtkAra kare shii|| nirdvandva anubhava ke binA nirdvandva brahma dikhe nhiiN| anubhava binA nija rUpa ko nara prApta karatA hai nhiiN||6|| rAga dveSAdi kleza rahita zuddha anubhava jJAna ke binA mAtra zAstra dRSTi, vANI rUpa dRSTi athavA manana rUpa dRSTi usa nirdvandva rAga dveSa rahita AtmA ko kaise dekha sakatI hai| That unambiguous soul devoid of any attachment or aversion is beyond the reach of visual, verbal, or mental perception in absence of sublime and direct expericnce that is free of pollutants like attachment, aversion etc. {206}

Page #234
na suSuptiramohatvAnnApi ca svaapjaagrau| kalpanAzilpavizrAntesturyaivAnubhavo dshaa|| // anubhava dazA hai moha virahita gADha nidrA hai nhiiN| anubhava dazA hai kalpanA kA zilpa bhI calatA nhiiN| isaliye svapna bhI hai na hai nA jAgati phira kyA dazA / nidrA na jAgRti svapna hai, anubhava parama cauthI dazA / / 7 / / yaha anubhava moha rahita hone se nidrA rUpa suSupti dazA nahIM hai, kalpanA rUpa kalA kA bhI isameM abhAva hone se svapna athavA jAgRta dazA bhI nahIM haiN| yaha to cauthI dazA hI hai| This direct experience of knowing the soul or the self being devoid of attachment, is not a sleep like state. Being devoid of imagination and fantasies it is neither a dream like state nor wakefulness. It is definitely a fourth dimension. {207}

Page #235
adhigatyAkhilaM zabdabrahma zAstradRzA muniH / svasaMvedyaM paraM brahmAnubhavenAdhigacchati // 8 // muni zAstra rUpI dRSTi se saba brahma ko jaantaa| au dRSTi anubhava se parama nija Atma ko phicaantaa| nija ke parama Aloka se hI Atma jAnA jA ske| anubhava timira hara se hI yogI Atma amRta pA ske||8|| muni zAstra dRSTi se sakala zabda brahma ko jonakara anubhava ke dvArA svayaM prakAza aise parama brahma arthAt paramAtmA svarUpa ko jAnatA hai| With the eyes of the shastras the Muni gains verbal knowledge of the 'Brahma'. Through the eyes of experence he encounters the 'Self'. It is only through the eternal light of one's experience that one gains access to the nectar of the knowledge of the 'Self'. {208}

Page #236
yoga-27/ mokSaNa yojanAdyogaH, sarvo'pyAcAra issyte| viziSya sthAnavarNAAlambanaikAgryagocaraH // 1 // jo AtamA ko mokSa ke saha jor3atA vaha yoga hai| AcAra isa kAraNa dharama ke saba kahAte yoga haiN| hai. sthAna varNa tathA aratha ekAgratA aalNbnm| ye bheda pAMcoM yoga ke suvizeSa zAstra vivecnm||1|| mokSa ke sAtha AtmA ko jor3ane se sabhI prakAra kA AcAra yoga kahalAtA hai| vizeSa rUpa se sthAna (Asana Adi), varNa, arthajJAna, Alambana aura ekAgratA (yoga ke prakAra) haiN| YOGA * Yoga is that process which joins the soul or self to moksha or emancipation. Thus, the various aspects of religion are all called Yoga. Especialy the five facets of meditation-space, colour, meaning, path, and concentration;in other words - posture, vision, thought, goal and concentration. {209)

Page #237
karmayogaM dvayaM tatra, jJAnayogaM trayaM viduH / virateSveSa niyamAMda, bIjamAnaM pareSvapi // 2 // pAMcoM prakAroM meM kahe do karma haiM traya jJAna haiN| nizcita rahe unameM sakala yA dezavirati-vAna hai| para jIva jo hai mAtra samyaka dRSTi unameM yoga bhii| apunarbaMdhaka meM bhI kevala bIja rUpI ho sbhii||2|| usameM do karmayoga (kriyA rUpa) aura tIna jJAna yoga (jJAna svarUpa) haiM / ye yoga niyamata: virativAn meM avazzyaka hote haiM, anyoM meM bhI bIja rUpa hote haiN| Of these, two are physical in dimension and three spiritual. They are evident in the detached and dormant in others. {210)

Page #238
kRpAnirvedasaMvegaprazamotpattikAriNaH / bhedAH pratyekamatrecchApravRttisthirasiddhayaH // 3 // icchA. pravRtti sthairya siddhi bheda cAroM hI khaa| saba yoMga ke ye bheda hote marma zAstroM kA lhaa| inameM kRpA nirveda au saMvega prazamotpatti hai| yoM bheda kula assI bane ye zAstra kI vijJapti hai|| 3 / / pratyeka yoga ke icchA, pravRtti stharitA aura siddhi isa prakAra cAra-cAra bheda hote haiN| ye kRpA, nirveda, saMvega aura prazama ko utpanna karane vAle hote haiN| Every yoga has four levels - desire, indulgence or practice, stability or concentration and achievement or purity. These give rise to humility, detachment, spiritual craving and peace. {211}

Page #239
icchA tadvatkathAprItiH, pravRttiH pAlanaM prm| sthairya bAdhakabhIhAni:, siddhirnyaarthsaadhnm||4|| yogI kathA meM prIti dharanA yahI icchA yoga hai| vara yatna se pAlana karo yaha zubha pravRtti yoga hai| aticAra bhaya ke tyAga ko sthira yoga zAstroM meM khaa| para artha kI ho siddhi siddhi yoga usake mana bhaa4|| yogI kI kathA meM prIti honA yaha icchA yoga kahalAtA hai upayoga pUrvaka pAlana karanA yaha pravRtti yoga, aticAra ke bhayoM kA tyAga sthiratAyoga aura anyoM ke artha kA sAdhana karanA yaha siddha yoga kahalAtA hai| To have liking for stories about yogis is evidence of this desire. To practise with perseverence is evidence of the level of indulgence. To be free of the fear of transgression is evidence of the level of stability. To care and work for the benefit of others is evidence of the level of purity. {212}

Page #240
arthAlambanayozcaityavandanAdau vibhaavnm| zreyase yoginaH sthAnavarNayoryatna eva ca // 5 // jina caityavaMdana Adi zubha anuSThAna meM sumiraNa kreN| vara artha AlaMbana smaraNa kalyANa zubha mana meM bhreN| nija sthAna meM ho varNa meM zubha yatna zubha ekaagrtaa| una yogijana ko prApta ho kalyANa kA sthAyI patA // 5 // caityavaMdana Adi kriyAoM meM artha aura Alambana kA smaraNa karanA tathA sthAna aura varNa meM udyama karanA yahI yogiyoM ke liye kalyANa kara hai| During the acts like worship in a temple it is beneficial for a yogi to remember the meaning and the path. During practices it is beneficial to remember the colour and the space. (213}

Page #241
Alambanamiha jJeyaM, dvividhaM rUpyarUpi c| arupiguMNasAyujyayogo'nAlambanaH prH| 6 / / AlaMbanaM ke bheda do rUpI arUpI haiM khe| utkRSTa hotA anAlaMbana yoga. jo yogI lhe|| haiM jo arUpI siddha unake guNoM meM tallIna ho| yogI parama usake hRdaya meM baje ziva pada bIna ho||6|| : rUpI aura arUpI ye Alambana ke do prakAra haiM, unameM arUpI siddha ke svarUpa ke sAtha tanmayatA rUpa yoga utkRSTa anAlambana yoga hai| There are two types of goals or targets of meditation, one with a form and another formless. To transcend into oneness with the formless siddha is the highest level of meditation and is known as Analmban. Yoga. {214}

Page #242
prItibhaktivaco'saGgagaiH, sthAnAdyapi cturvidhm| tasmAdayogayogAptermokSayogaH kramAd bhvet||7|| haiM prIti bhakti vacana asaMga prakAra cAra vivecnaa| ye sthAna Adika yoga meM hai bheda tattva vicAraNA // isa yoga se kramazaH ayoga svarUpa yoga mile tdaa| milatA parama pada mokSa taba nija meM magana rahatA sdaa||7|| prIti, bhakti, vacana tathA asaMga anuSThAna ye sthAnAdi yoga ke cAra prakAra haiN| usa yoga se yoga-nirodha rUpa yoga kI prApti hone se kramaza: mokSa yoga prApta ho jAtA hai| * There are four of space yogas-fondness, devotion, word, solitude. With the help of these practices, detachment results and it gradually evolves into the ultimate moksha yoga. (215)

Page #243
sthaanaadyyoginstiirthocchedaadyaalmbnaadpi| sUtraMdAne mahAdoSa ityAcAryAH pracakSate // 4 // jo sthAna Adika yoga se hai yukta bhI yadi nA pddh'e| naye tIrtha kA viccheda ho phira kauna patha para hama bar3he ? para pUrva ke gItArtha AcAryoM ne sUtroM meM khaa| una yoga virahita ko par3hAne meM mahAdUSaNa kahA // 8 // "tIrtha kA uccheda hogA" ityAdi Alambana se bhI sthAna Adi yoga se rahita ko sUtradAna karane meM mahAn doSa hai, aisA AcAryoM kA kathana hai| The sages of the past have proscribed the teachings of scriptures for those who have no faith in the place yogas. - Not even on the pretext that otherwise the . religious organisation will disintegrate. (216)

Page #244
| niyAga-28 yaH karma hutavAn dIpte, brahmAgnau dhyaandhyaayyyaa| sa nizcitena yAgena, niyAgapratipattimAn // 1 // uddIpta kara lI hai jinhoMne brahma rUpI Aga ko| ve dhyAna rUpI veda Rca se homate saba karma ko|| nija kI niyAga parama dazA munirAja ve hI pA gye| nija bhAva yAga niyAga hai kara zuddha pAvana ve bhaye / / 1 / / 'jisane pradIpta brahma rUpa agni meM dhyAna rUpa veda ke maMtra dvArA karmoM kA homa kiyA haiM usa muni ne nizcita hI bhAva yajJa dvArA niyAga ko prApta kiyA hai| Liberation The sage who has offered karmas as oblution purifying them with meditation as the mantra from Vedas to the burning pyre in the form of Brahma has certainly earned liberation through the spiritual yajna. (217)

Page #245
pApadhvaMsini niSkAme, jJAnayajJe rato bhv| sAvadhaiH karmayajJaiH kiM, bhUtikAmanayAvilaiH // 2 // usa jJAna meM anurakta bana jo pApa kA dhvaMsana kre| vaha yajJa hI vara yajJa hai jo kAmanAoM ko hre|| sukha kAmanA yuta pApa saMyuta yajJa se kyA kAma hai ? re ceta mAnava yajJa to vaha karma-bandhana dhAma hai||2|| pApa kA nAza karane vAlA aura kAmanA rahita aise jJAna yajJa meM tUM Asakta bana / sukha kI icchA dvArA malina bane pApa sahita karma yajJoM kA kyA kAma hai ? Indulge in the yajna of knowledge that is devoid of desires and destroys sins. Of what use are the mundane or ritual yajnas that are tarnished with desire for pleasure and are full of sins ? {218}

Page #246
vedoktatvAnmanaHzuddhyA, karmayajJo'pi yoginaH / brahmayajJa itIcchantaH, zyenayAgaM tyajantiM kim ? // 3 // koI kahe ye yajJa vedoM se kathita karaNIya hai| manazaddhi dvArA karma yajJa bhI 'brahma' se tulanIya hai| jo jJAna yogI hai use kucha yajJa doSa lage nhiiN| phira zyena yajJa kA tyAga kyoM ve ajJa nara karate sahI / / 3 / / vedokta hone se mana kI zuddhi dvArA kiyA gayA karma-yajJa bhI jJAna yogI ke liye brahma yajJa samAna hai, aisA mAnane vAle zyena yajJa kA phira kyoM tyAga karate haiN| There are those who propagate that, for a spiritual practitioner even the ritual-yajna as per the Vedas done with pure heart is like the ultimate yajna (Brahma yajna). Why, then, they abandon the sacrificial yajnas ?' (219)

Page #247
brahmayajJaH paraM karma, gRhasthasyAdhikAriNaH / pUjAdi vItarAgasya, jJAnameva tu yoginaH // 4 // adhikAra prApta gRhastha zrI jinarAja kI pUjA kre| vo brahma yajJa kriyA kahAve jo suzrAvaka aadre| para yogirAjoM ke liye to jJAna hI saba sAra hai| vara jJAna hI hai brahma yajJa kare tire saMsAra hai||4|| adhikArI gRhastha ko mAtra vItarAga kI pUjA Adi kriyA brahma yajJa hai aura yogI ke liye to jJAna hI brahma yajJa hai| For the worthy house-holder the worship of the Vitaraga and other related activities are like ultimate yajna. For a Yogi the true knowledge is the ultimate yajna. {220}

Page #248
bhinnoddezena vihitaM, karma krmkssyaakssmm| klRptabhinnAdhikAraM ca, puddhessttyaadivdissytaam||5|| aisI kriyA se mokSa kA uddezya hai jisameM nhiiN| nahIM karma kA kSaya ho sake, AdhAra anucita hai shii| putreSTi yajJa se jyoM kabhI kSaya karma kA hotA nhiiN| phira anya lakSita karma se kSaya karma hotA hai khiiN|| 5 / / bhinna yajJa se kiyA gayA anuSThAna karma kSaya karane meM asamartha hotA hai| jaise bhinna adhikAra kI kalpanA vAlA putra prApti ke liye kiyA jAne vAlA yjny| Performance of the yajna ritual for some specific purpose does not help wiping of Karmas. As it can not be expected of the son-giving yajna: to yield any thing other than a son. .{221}

Page #249
pa . brahmArpaNamapi . brhm-yjnyaantrbhaavsaadhnm| brahmagnau karmaNo yuktaM, svakRtatvasmaye hute||6|| nija meM chipe mada mAna ko hI yajJa meM homo sdaa| saba brahma ko arpaNa karo yaha brahma yajJa parama mudA / kartApane kA bhAva rUpI mAna jaba jalatA rhe| vara brahma rUpI Aga meM to brahma yajJa manasi bahe // 6 // brahma yajJa meM antara bhAva kA sAdhana brahma ko arpaNa karanA bhI brahma rUpa agni meM karma kA aura sva kartRtva ke ahaMkAra kA havana karane para hI yukta hotA hai| The ultimate (Brahma) yajna, where all feelings and thoughts are amalgamated in the Brahma (the creator), can be performed only if all the Karmas and the ego of being the "doer" are vanquished in the ultimate fire. {222}

Page #250
brahmaNyarpitasarvasvo, brahmadRga brhmsaadhnH| brahmaNAM juhvadabrahma, brahmaNi brahmaguptimAn // 7 // vara brahma ko sarvasva jisa nirgrantha ne arpaNa kiyaa| dRSTi bhI brahma meM brahma hI hai jJAna sAdhana kA diiyaa| upayoga rUpI brahma se ajJAna home jo sdaa| vara brahmacArI sAdhu ho nA lipta pApoM se kdaa||7|| jisane brahma meM sarvasva arpaNa kiyA hai, brahma meM hI jisakI dRSTi hai, brahma rUpa jJAna hI jisakA sAdhana hai aura brahma ke dvArA brahma meM jo abrahma kA havana karatA hai, jo brahma gupti vAlA hai| He who has submitted all to the Brahma, who sees only the Brahma, whose only goal as Brahma, who burns everything other than pure in the ultimate fire through this submission is the true detacched ascetic. {223}

Page #251
brahmAdhyayana niSThAvAn prbrhmsmaahitH| brAhmaNo lipyate naadyairniyaagprtipttimaan|1 8 // jo brahma ke abhyAsa meM hI rata rahe niryantha vo| para brahma meM ekAgratA se yuta samAdhivanta jo|| nija bhAva yajJa svIkAratA nija brahma meM vihare sdaa| nirgrantha ve munirAja pApoM se na lipta bane kdaa||8|| brahma adhyayana meM jo niSThAvAn hai, para brahma meM samAhita hai aura niyAga ko jisane prApta kara liyA hai aisA brAhmaNa (nirgantha) kabhI pApa se lipta nahIM hotaa| Further, he who is true to the study of Brahma, who has amalgamated the self with the Brahma and attained liberation, such an ascetic (Brahman) is never consumed by sin. - {224}

Page #252
bhAvapUjA-29 - dayAmbhasA kRtasnAnaH, sntossshubhvstrbhRt| vivekatilakadhAjI, bhAvanApAvanAzayaH // 1 // jala le dayA kA snAna kara saMtoSa ujjvala cIra dhr| nija bhAla ko suviveka rUpI tilaka se saMyukta kara // Azaya parama pAvana hRdaya kI zuddhatama ho bhaavnaa| tuma roja nija suvizuddha Atama kI karo zubha pUjanA / / 1 / / dayA rUpI pAnI se jisane snAna kiyA hai, saMtoSa rUpa ujjvala vastra dhAraNa liye haiM, viveka rUpa tilaka se zobhAyamAna hai, zubha bhAvanAoM se pavitra Azaya vAlA hai| Spiritual Worship Taking a bath with the water of compassion, wearing the clean white dress of contentment, painting the Tilak (a spot of paint on the forehead) of rational judgement on the forehead, and with a purpose purified by auspicious intent worship your own purified self. {225}

Page #253
bhAkta shrddhaanghusRnnonmishrpaattiirjdrvaiH| navabrahmAGgato devaM, zuddhamAtmAnamarcaye // 2 // bhakti tathA zraddhAna caMdana yukta kesara rasa bhro| nava brahma vAr3a svarUpa nau aMgoM kI phira pUjA kro| bhItara chipI jo AtamA vahI deva hai, pUjo use| caitanya rUpa svarUpa hI hai aura tUM pUje kise / / 2 / / bhakti aura zraddhA rUpa kesara mizrita caMdana ke dvArA zuddha Atma deva kI nava prakAra ke brahmacarya rUpa nava aMgoM kI tUM pUjA kr| . Worship the pure soul by putting spots of the auspicious mixture of sandal wood of devotion and saffron of faith on the nine parts of the conceptual body of the pure soul that is Brahma, (226)

Page #254
kSamApuSpasrajaM dharmayugmakSaumadvayaM tthaa| dhyAnAbharaNasAraM caM, tadaGge vinivezaya / / 3 // mAlA sugandhita puSpa kI rUpI kSamA kI nita cddh'aa| nizcaya tathA vyavahAra rUpI vastradvaya nija hita car3hA // sad dhyAna rUpI zreSTha bhUSaNa kaMTha meM Aropa kr| AnaMda pAo yoM nijAtama deva aMga supUja kara / / 3 / / usa zuddha Atma deva ko kSamA rUpa phUla kI mAlA arpaNa kara, nizcaya aura vyavahAra dharma rUpa do vastra tathA dhyAna rUpa zreSTha alaMkAra arpaNa kr| To that pure soul offer the garland of the flowers of benevolence, two aparrels of ultimate and mundane viewpoints, and the best ornament of meditation. {22}

Page #255
madasthAnabhidAtyAgairlikhAne caassttmngglm| jJAnAgnau zubhasaGkalpakAkatuNDaMca dhuupy|| 4 // vara svastikAdi aSTa maMgala Atma makha lekhana kro| yoM ATha mada ke sthAna kA parityAga kara maMgala bhro| zruta Aga meM saMkalpa kA kRSNAgarU kA dhUpa kr| AnaMda pAo yoM nijAtama deva aMga supUja kara // 4 // usa paramAtmA ke sAmane ATha mada sthAnoM ke tyAga rUpa aSTa maMgala kA Alekhana kara aura jJAna rUpa agni meM zubha saMkalpa rUpa kRSNAgaru kA dhUpa kr| Draw before the conceptual form of pure soul the eight auspicious things in the form of abandonment of eight types of egos. Offer the insence by burning the fragrant powder of good resolution in the fire of knowledge. - (228}

Page #256
prAgdharmalavaNottAraM, dhrmsnyaasvhniynaa| kurvan pUraya saamrthyraajnniiraajnaavidhim|| 5 // saMnyAsa dharma svarUpa agni. Atma sammukha pragaTa kara / kSaya aura upazama dharma rUpI lavaNa usa agni se hara // sAmarthya yoga svarUpa phira vidhi AratI kI pUrNa kr| AnaMda pAo yoM nijAtama deva aMga supUja kara / / 5 // dharma saMnyAsa rUpa agni ke dvArA pUrva kA kSAyopazamika dharma rUpa lUna utAratA huA sAmarthya yoga rUpa dedIpyamAna AratI kI vidhi pUrNa kr| Perform the brilliant Arati-ritual in the form of proficiency in Yoga by curing it with the fumes of the .state of disciplining and destroying the past karmas, emanating out of the fire of asceticism. (229)

Page #257
sphuran maGgaladIpaM ca, sthApayAnubhavaM purH| yognRtyprstaurytriksNymvaanbhv||6|| * anubhava svarUpI dIpa maMgala Atma sammukha pragaTa kr| phira yoga saMyama rUpa nATaka pUjanA zraddhAna bhr|| saMgIta bhI vara nRtya bhI vAjiMtra bhI ekatra ho| tInoM ke aikya samAna saMyamI jo bano zira chatra ho|6|| anubhava rUpa sphurAyamAn maMgala dIpa kI zuddha Atma deva ke samakSa sthApanA kr| saMyama yoga rUpa nATya pUjA meM tatpara banA huA tUM gIta nRtya aura vAMjiMtra ina tInoM ke samUha ke jaisA saMyama vAlA bn| Install the burning auspicious lamp of experience before the pure soul. Then prepare yourself for the Natya-Puja (ritiual worship by music and dance) by disciplining yourself like the synchronized song, dance and orchestra (choreography). (230}

Page #258
ullasanmanasaH satyaghaNTAM vaadytstv| bhAvapUjAratasyetthaM, karakoDe mahodayaH / / 7 // mana bhAva ke ullAsa meM phira satya ghaMTa ninAda ho| ekAgratA ho Atma meM nahiM koI vAda vivAda ho| tallInatA aisI parama zubha bhAva pUjA meM bne| usake liye to mokSa kara meM prApta karatA ika kssnne||7|| ullasita mana se satya rUpa ghaNTa vAdana karatA huA aura bhAva pUjA meM lIna banA huA terA mokSa terI hathelI meM hI hai| Sounding the gong of truth with the blissful attitude, loose your identity in the spiritual worship and the liberation will come within your reach. {231}

Page #259
dravyapUjocitA bhedopAsanA gRhmedhinaam| bhAvapUjA tu saadhuunaambhedoNpaasnaatmikaa|| 8 // hai do prakAre dravya-bhAve zAstra meM pUjA khii| hai dravyapUjA to gRhasthoM ke liye mAno shii|| para sAdhu jana gaNa ke liye to bhAva pUjA yogya hai| kara bhAva pUjA mokSa pAte yatra ziva pada bhogya hai| 8 / / gRhasthoM ko bheda pUrvaka upAsanA rUpa dravya pUjA yogya hai aura abheda upAsanA rUpa bhAva pUjA to sAdhuoM ko hI yogya hai| There are two types of worship. One is the physical, done through material things with seperate identities suitable for the house-holders and the other the spiritual, done through thought and feelings with fusion of identities, suitable for the asceties.. (232}

Page #260
| dhyAna-30/ dhyAtA dhyeyaM tathA dhyAnaM, trayaM yasyaikatAM gtm| munerananyacittasya, tasya duHkhaM na vidyate // 1 // dhyAtA vahI hai dhyeya bhI hai dhyAna bhI jisake vhii| tInoM hI jinake eka haiM ve duHkha pA sakate nhiiN| munirAja jo ika citta haiM nija Atma meM layalIna haiN| unake hRdaya meM dhyAna kI sukha kI baje nita bIna hai||1|| dhyAtA dhyeya aura dhyAna ina tInoM kI ekarUpatA ko jisane prApta kara liyA hai aisa ekAgracitta muni ko koI duHkha nahIM hotaa| Meditation * That absolutely poised ascetic who accomplishes the fusion of subject, object and process in meditation, becomes free of all sorrows. {233}

Page #261
dhyAtAantarAtmA dhyeyasta, paramAtmA prakIrtitaH / dhyAnaM caikAgryasaMvittiH, smaapttistdektaa|| 2 // dhyAtA hai antarAtamA hai dhyeya to prmaatmaa| hai dhyAna mati-ekAgratA nija Atma meM jalatI zamAM // tInoM bane jaba ika samApatti kahAve ektaa| ekatva meM mana ramaNa ho to prApta ho nija divytaaH|| 2 / / dhyAna karane vAlA antarAtmA hai dhyeya paramAtmA ko kahA gayA hai aura dhyAna ekAgratA kI buddhi hai| ina tInoM kI ekatA ko samApatti kahA jAtA hai| The subject or the individual who meditates is the soul. The object of meditation is the super or pure soul. Concentration of thoughts is meditation or the process. Coming together of these three is called Samapatti or fusion. {234}

Page #262
maNAviva praticchAyA, samApattiH praatmnH| kSINavRttau bhaved dhyAnAdantarAtmani nirmle|| 3 // maNi meM par3e jyoM biMba kA pratibiMba nirmala sundrm| ho jAya naSTa malIna vRtti nijAtma to banatI vrm|| 'nirmala vimala mana meM par3e pratibiMba prabhuvara kA prm| vaha dhyAna kahalAtA. samApatti parama sukhasAgaram // 3 // jisa prakAra maNi meM anya vastu kA pratibimba dikhAI detA hai usI prakAra kSINa vRtti vAle zuddha-nirmala antarAtmA meM dhyAna dvArA paramAtmA kA pratibimba dikhAI detA hai, isI ko samApatti kahate haiN| As in a clear rock-crystal bead is seen a reflection of other things, in a pure soul with vanishing desires is seen the reflection of the super-soul. This is termed as Samapatti or fusion. {235)

Page #263
Apattizca tataH puNyatIrthakRtkarmabandhataH / tadbhAvAbhimukhatvena, sampattizca kramAd bhvet||4|| ati puNya rUpI tIrthapati kA baMdha ho samApatti se| usa karma se phala prApta ho Apatti nAma kahe jise // anukrame tIrthakara mahApada ke samakSa bar3he ydaa| anamola saMpatti rUpa pariNati prApta hotI hai tadA // 4 // usa samApatti se puNya prakRti rUpa tIrthaMkara nAma karma ke baMdha svarUpa phala kI prApti hotI hai aura tIrthaMkara nAma karma kI abhimuktA se kramaza: Atmika saMpatti rUpa phala hotA hai| This fusion gives rise to virtuous transformations that result in acquisition of Tirthankar-nam-karma (the karma that causes birth as a Tirthankar). This culminates in the unparalelled bliss of ultimate transformation into the pure and liberated state. {236}

Page #264
itthaM dhyAnaphalAdyuktaM, viNshtisthaankaadypi| kaSTamAtraM tvabhavyAnAmapi no durlabhaM bhvet|| 5 // vara vIzasthAnaka sAdhanA bhI dhyAna phala se yukta hai| jo bhavya prANI sAdhate banate karama se mukta hai| durlabha nahIM jaga meM abhavyoM ke lie yaha saadhnaa| zivaphala unheM milatA na hotI kaSTa kara ArAdhanA // 5 // isa prakAra ke dhyAna phala se hI vIzasthAnaka Adi tapa bhI yogya haiN| kaSTa mAtra rUpa tapa to isa saMsAra meM abhavyoM ko bhI durlabha nahIM haiN| The penances like Vishasthanak are also beneficial like the results of such meditation. And there are other simple penances which are not impossible to do even for the unworthy. {237}

Page #265
jitendriyasya dhIrasya prazAntasya sthirAtmanaH / sukhAsanasthasya nAsAgranyastanetrasya yoginH|| 6 // jItI sabhI nija indriyoM ko dhIra hai jo zAnta hai| nija cetanA meM capalatA nA, Atma sthira hai dAnta hai| nijanetra dvaya ko nAsikA ke agra parisara sthira kiyaa| usa dhyAna yogI kI na upamA ddhuuNddhlokrlediiyaa||6|| jo jitendriya haiM, dhairyazAlI hai, prazAnta hai, jisakI AtmA sthira hai, sukhAsana para sthita hai, jisane nAsikA ke agrabhAga para apanI dRSTi kA sthApana kiyA hai, jo yoga sahita hai| One who has absolute control over the senses, who is composed and serene, whose soul is unwavering, sitting in a convenient posture who has focused his gaze on the tip of his nose, and who is meditating. {238}

Page #266
ruddhabrAhyamanovRtterdhAraNAdhArayA ryaat| prasannasyA'pramattasya, cidAnandasudhAlihaH // 7 // nija dhyeya meM sthira dhAraNa kA dhAra vega bar3hA diyaa| brahmendriyoM meM lIna mana kI vRtti rokI, sthira kiyaa| mana meM kaluSa nA, apramAdI jJAna kA amRta piyaa| zubha dhyAna meM hI yogijana kA ramaNa karatA hai jiyaa| dhyeya meM mana kI sthiratA rUpa dhAraNa kI satata dhArA ke vega se jisane bAhya indriyoM kA anusaraNa karane vAlI mana kI vRtti ko rokA hai, jo prasanna mana vAlA hai, pramAda rahita hai, jJAnananda rUpa amRta kA AsvAdana karane vAlA hai| With the force of a continuous flow of serenity emerging out of the deep concentration on the goal, he has disciplined the attitudes that are stirred by senses. Who has joyous mind, who is free of illusions and enjoys the nectar of bliss of knowledge - {239}

Page #267
sAmrAjyamapratidvandvamantareva vitnvtH| dhyAnino nopamA loke, sadevamanuje'pi hi|| 4 // antar jagata meM hI nijAtama rAjya ko vistaarte| nA zatru hai nA yuddha hai sArI sImAyeM lAMghate // nara loka meM yA deva jaga meM ghaTa sake nA opmaa| vaMdana kare usa yogI ko hama dhyAna patha meM jo rmaa||8|| apanI antar AtmA meM hI vipakSa rahita apane sAmrAjya kA vistAra karatA huA aise dhyAnavaMta sAdhakoM kI devaloka aura manuSya loka meM bhI vAstava meM koI upamA nahIM hai| He who expands his inner empire where exists no adversary. There exists no metaphor on earth or in heaven for such a meditating sage. {240}

Page #268
tapa-31 jJAnameva budhAH prAhuH, karmaNAM tApanAttapaH / tadAbhyantarameveSTaM, bAhyaM tadupabRMhakam // 1 // jo karma kA pAtana kare usa jJAna ko hI tapa khaa| tapa antaraMga hI iSTa hai paMDita kare mahimA mhaa|| antar tapasyA ko bar3hAve bAhya tapa to tapa shii| para iSTa antar mAtra hai tepa bAhya kA sAdhana grhii||1| karmoM ko tApane vAlA hone se tapa yaha jJAna hI hai aisA jJAniyoM ne kahA hai|(tp ke do bhedoM meM se) antaraMga tapa hI iSTa hai, bAhya tapa to usakA sahAyaka arthAt usakI vRddhi karane vAlA hai| Penance As it burns Karmas, Tap (penance) is nothing but knowledge, so say the sages. Out of the two types the desired one is the inner penance. The outer one is only of supportive nature. {241}

Page #269
AnuzrotasikI vRttirbAlAnAM sukhshiiltaa| prAtizrotasikI vRttijJAninAM paramaM tapaH // 2 // jo loka dhArA kA kare anusaraNa ve anajAna haiN| sukha zIla meM DUbA rahe ajJAna pUrita gAna hai| para guru jJAnI pravAha sammukha abhaya nirbhaya caalte| unakA parama utkRSTa tapa hai tApa se agha tApate // 2 // sukhazIlatA bharI saMsAra ke pravAha kA anusaraNa karane vAlI vRtti ajJAniyoM kI hotI hai aura saMsAra ke pravAha ke viparIta arthAt sammukha aisA parama tapa yaha jJAniyoM kI vRtti haiN| To follow the pleasure seeking tendencies is for ingnorants. To go against the mundane flow is the ultimate penance done by the sages. {242}

Page #270
dhanArthinAM yathA nAsti, zItatApAdi dusshm| tathA bhavaviraktAnAM, tattvajJAnArthinAmapi // 3 // isa jagata meM dhana prApti ke pIche manuja jo daudd'te| nahiM tApa kI nahIM zIta kI paravAha hRdaya meM dhaarte|| jaga se virakti mana bharI ve tattva-jJAnArthI sdaa| ho zIta cAhe tApa ho duHsaha nahIM lagate kadA // 3 // jisa prakAra dhana ke abhilASI ke liye sardI garmI Adi ke kaSTa dussaha nahIM hote usI prakAra saMsAra se virakta tattva jJAna ke abhilASI (sAdhakoM) ke liye bhI koI kaSTa dussaha nahIM hotaa| The desire and pursuit of wealth makes the pain of heat or cold tolerable. Similarly for the detached ones in pursuit of spiritual knowledge there is no pain difficult to tolerate. {243}

Page #271
sadupAyapravRttAnAmupeyamadhuratvataH / jJAninAM nityamAnandavRddhireva tapasvinAm // 4 // sundara upAyoM meM pravartita jJAniyoM ke mana sdaa| AnaMda hI AnaMda baDhatA bhAva mana ramate mudA // kyoMki najara sammukha rahe nita mokSa kI mIThAsa hai| ziva prApti hI ika sAdhya hai ziva prApti kI hI Aza hai|| 4 / sad upAya meM pravRtta jJAnI aise tapasviyoM ko mokSa rUpa sAdhya ke miThAsa se hamezA AnaMda kI vRddhi hI hotI hai| The sages indulging in right endeavour are the ascetics for whom the sweetness of the goal of liberation is ever increasing. {244}

Page #272
itthaM ca duHkharUpatvAt, tapo vyrthmitiicchtaam| bauddhAnAM nihatA buddhirbodhAnandA'parikSayAt // 5 // AnaMda kA nahIM nAza hotA dekha bauddha vicaarte| kuMThita banI unakI mati jJAnI puruSa dhikkaarte|| tapa duHkha rUpI mAtra hai, yoM bauddha jana jo maante| tapa kA na koI artha hai niSphala use ve jAnate // 5 // "isa prakAra duHkha rUpa hone se tapa niSphala hai" aisI mAnyatA vAle bauddhoM kI buddhi kuMThita banI huI hai kyoMki buddhi janita antaraMga AnaMda kI dhArA kabhI khaNDita nahIM hotii| (arthAt tapa meM bhI Atmika AnaMda kI dhArA akhaNDita hotI hai) The beleif that being a source of pain penance is worthless has dulled the wit of Buddhists. They forget that the inner stream of bliss flowing out of wisdom is never blocked, not even by penance. {245}

Page #273
yatra brahma jinArcA ca, kaSAyANAM tathA htiH| sAnubandhA jinAjJA ca, tattapaH zuddhimiSyate // 6 // tapa zuddha vara jJAnI guru bhagavaMta ne usako khaa| jisameM jinezvara pUjanA ho, brahmacarya vipula rhaa| jisameM kaSAyoM kI rahe hara pala hRdaya meM kssiinntaa| anubaMdha yuta paramAtma kI AjJAnupAlana tIvratA / / 6 / / jisameM brahmacarya hai, jina pUjA hai, kaSAyoM kA kSaya hai tathA anubaMdha sahita jinAjJA pravartamAna hai vaha tapa zuddha kahalAtA hai| That which includes celibacy, worship of the Jina, erosion of passions, and discipline of the tenets of the Jina is called pure penance. {246}

Page #274
tadeva hi tapaH kArya, durdhyAnaM yatra no bhvet| yenaM yogA na hIyante, kSIyante nendriyANi ca // 7 // pala ke liye bhI dhyAna vikRta nA kabhI jisameM bne| saMyama kriyAoM meM bhI ho nA hAni yoM ho ika mne|| nahiM indriyAM bhI kSINa ho nija kArya meM saMlagna ho| aise parama tapa meM sadA yuga lagana se ati magna ho||7|| nizcaya se vahI tapa karane yogya hai jisameM durdhyAna nahIM hotA, jisameM mana vacana kAyA ke yogoM kI hAni nahIM hotI aura indriyoM kA kSaya nahIM hotaa| Indeed, that penance is worth doing which is devoid of ill feelings, which does not reduce the unison of mind, speech, and body, and which does not cause the decay of senses. {247}

Page #275
muulottrgunnshrennipraajysaamraajysiddhye| bAhyamAbhyantaraM cetthaM, tapaH kuryAd mahAmuniH / / 4 // nija meM rame jo mUla guNa uttara guNoM kI vRddhi ho| guNa rAjya kI suvizAlatA kI eka mana meM siddhi ho| isaliye sAdhu kare sadA tapa bAhya Abhyantara yugl| tapa jo kare vo mahAna hai, miTa jAya sArA karma mala // 8 // mUla guNa aura uttara guNa kI zreNi rUpa vizAla sAmrAjya kI siddhi ke liye mahAmuni bAhya aura Abhyantara tapa kreN| The great sages indulge in inner and outer penance in order to acquire the great empire of fundamental and resultant virtues. {248}

Page #276
sarvanayAzraya-32 dhAvanto'pi nayA: sarve, syurbhAve kRtvishrmaaH| cAritraguNalIna: syAditi sarvanayAzritaH // 1 // nija pakSa siddhi vidhAna sAdhana hetu saba naya daudd'te| ve naigamAdi sabhI to Akhira vastu bhAva meM Thaharate // cAritra guNa sampannatA meM lIna sAdhu vicaarte| muni sarva naya Azrita rahe muni saba nayoM ko mAnate // 1 // apanI-apanI mAnyatA ko siddha karane ke lie daur3ate hue bhI sabhI naya vastu ke usa-usa svabhAva meM sthira hote haiN| cAritraguNa meM lIna banA huA sAdhu sabhI nayoM kA Azraya karane vAlA hotA Holistic View To prove their specific views all the Nayas (Parameters) approach different specific properties of a thing. But the ascetic following the code of conduct adopts the holistic view point that encompasses all the Nayas. (2491

Page #277
pRthagnayA mitha: pkss-prtipksskdrthitaaH| / samavRttisukhA''svAdI, jJAnIsarvanayAzritaH // 2 // saba naya paraspara vAda se prativAda se ho viddmbnaa| jJAnI muni mana meM rakhe sukha lIna bana sama bhaavnaa| jJAnI sadA mAne haiM sacce naya sabhI nija artha meN| jJAnI nayAzrita mAnatA phira dveSa kyoM ho vyartha meM // 2 // alaga-alaga naya paraspara vAda prativAda se viDaMbita haiN| samabhAva ke sukha kA anubhava karane vAle mahAmuni sarva nayoM ke Azrita hote Individual Nayas are plagued with ambiguity arising out of clash of purpose. The great sages embracing all Nayas enjoy the bliss of equanimity. {250}

Page #278
nA'pramANaM pramANaM vA, srvmpyvishessitm| vizeSitaM pramANaM syAditi srvnyjnytaa|| 3 // saba vacana avizeSita haiM jo apramANa hai na pramANa hai| ekAMta nirNaya jo kare aucitya meM vyavadhAna hai| savizeSa vacana pramANa hote zAstra yoM kahate sdaa| yoM sarva naya kA jJAna ho syAdvAda dRSTi se mudA / / 3 / / sabhI vacana vizeSa rahita ho to ekAnta se ve na apramANa haiM, na pramANa hI haiM, vizeSa sahita hI pramANa haiM. isa prakAra sabhI nayoM kA jJAna hotA hai| A statement without specifc parameters may be true as well as false. It is true only with a specific parameter. It is through Syadvad (Jain principle of relativity of thought/truth) that all the Nayas can be known. {251}

Page #279
loke sarvanayajJAnAM, tATasthyaM vA'pyanugrahaH / syAtpRthaD.nayamUDhAnAM,,smayArtirvo'tivigrahaH // 4 // naya sakala ke jJAtA janoM ke mana rahe sama bhaavnaa| mAdhyasthya mati upakAra mati se pUrNa mana kI sAdhanA // para alaga naya kI mAnyatA meM mUr3ha nara jo ho gyaa| Aina meM atikleza meM mana sakala usakA kho gyaa||4|| AbhamAna.... loka meM sabhI nayoM ke jAnakAra ko mAdhyastha bhAva athavA upakAra buddhi hotI hai| alaga-alaga nayoM meM mohagrasta (AtmA) ko abhimAna kI pIr3A athavA atyanta kleza hotA hai| He who has knowledge of all the Nayas attains the equanimous or balanced state and is full of beneficence. He who is attached to different Nayas is an illusioned soul suffering acute agony of conceit. - 1252

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zreyaH sarvanayajJAnAM, vipulaM dhrmvaadtH| zuSkavAdAMdvivAdAcca, pareSAM tu viparyayaH // 5 // jJAtA sakala naya vAda ke jo dharmavAda sadA kre| kara dharmavAda kare svapara kalyANa mana amRta bhare / ekAMta dRSTi banI jinhoM kI zuSka vAda kiyA kre| haThavAda zuSka vivAda se jaga meM amaMgala hI bhare / / 5 / / sabhI nayoM ko jAnane vAloM kA dharmavAda se bahuta kalyANa hotA hai| anya ekAnta dRSTi vAloM kA to zuSkavAda aura vivAda se akalyANa hI hotA hai| Those who know all the Nayas are followers of true spiritualism that is beneficent. Those who are confined to the bias of one specific Naya invite harm through abstract logic and dry debate. {253}

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prakAzitaM janAnAM yairmataM srvnyaashritm| citte pariNataM cedaM yeSAM tebhyo namo nmH||6|| naya sarva Azrita rUpa pravacana jagata ko jisane diyaa| syAdvAda kA gaMbhIra vizleSaNa amI bhara bhara piyaa|| jinake hRdaya meM sarvanaya kI vacana pariNati huI prgtt| unako karUM maiM vaMdanA nita khola apanA hRdaya ghtt|| 6 // jina mahApuruSoM ne sabhI nayoM se Azrita pravacana logoM ke lie prakAzita kiyA hai aura jinake citta meM (vaha pravacana) pariNata ho gayA hai unako vAramvAra namaskAra ho| Salutations to the great sages whose enlightening precepts are based on all Nayas, and also to those who have understood and absorbed those precepts. {254}

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nizcaye vyavahAre ca, tyaktvA jJAne ca krmnni| / ekapAkSikavizleSamArUDhAH zuddhabhUmikAm // 7 // nizcaya tathA vyavahAra jJAna kriyA nayoM meM jo cddh'e| sthita eka jo pakSIya bhrAMti chor3a Age jo bddh'e|| zubha jJAna pariNati rUpa nirmala bhUmikA AdhAra hai| jJAtA sakala naya ke jo haiM unakI sadA jayakAra hai| 7 // nizcaya naya meM, vyavahAra naya meM, jJAna meM aura kriyA naya meM eka pakSa meM sthita bhrAMti ke sthAna ko chor3akara zuddha bhUmi kA para Arur3ha aur| Leaving the bias of specific Nayas like Nishchaya (absolute), Vyavahar (Practical), Jnana (Knowledge), and Kriya (action), those who transcend to the pure state - - - (255)

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amUDhalakSyAH sarvatra, pksspaatvivrjitaaH| jayanti paramAnandamayAH srvnyaashryaaH||8|| cUke nahIM nija lakSya ko jo pakSapAta rakhe nhiiN| AnaMda meM bana magana mana sarvatra jo nabha tala mhii|| zubha jJAna pariNati rUpa nirmala bhUmikA AdhAra hai| jAtA kala naya ke jo haiM unakI sadA jayakAra hai / / 8 / / jo lakSya se vicalita nahIM hai, sarvatra pakSapAta se rahita hai, paramAnanda rUpa sabhI nayoM ke Azraya bhUta aise jJAnI jayavanta rahate haiN| who are unwavering in pursuit of their goal, who are always and everywhere unbiased, who are the adodes of the blissful unison of all Nayas, they are always successful. They are always victorious. {2561

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upasaMhAra pUrNa magana sthira moha-tyAga yuta jJAna zAnta indriy-jetaa| tyAga kriyA rata tRpta bane nilepa niHspRhI mana vettaa| vidyA yuta muni vivekadhArI. hai madhyastha bhayamukta muni| Atma-niMdanA tattva-dRSTi samRddhivAn muni mhaagunnii||1|| karma vipAkI dhyAna magna udvigna bane bhavasAgara se| loka-raMjanA mukta yukta zAstroM se mukta parigraha ghara se|| anubhava yoga niyAga bhAva vara dhyAna tapasyA saMyuta hai| sarvanayAzraya ina battIsoM se muni pratipala acyata hai||2| isake ciMtana se pratipala banatA hai sAdhu vimala aml| prakRti se vikRti miTa jAtI saMskRti dhAra bahe kala kala // nitya kare svAdhyAya grantha kA dRr3ha cAritra bane munivr| jJAna-kriyA ke sugama yoga se prApta kare pada ajarAmara / / 3 / Epilogue : The thirty two subjects discussed in this book and listed here are the virtues that make the foundation on which the edifice of spiritualism is raised. The ascetic who understands and absorbs and follows it can be steadfast in his practices. Through daily reading and pondering over it an ascetic may go far in his pursuit of the goal of liberation. - {257}

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prazasti jJAnasAra jo AtmasAra hai bar3A anUThA amRta phl| upAdhyAyajI ne viracA virati preraka yaha grantha prbl|| tapagaccha gagane dinakara sama adhyAtma kSetra meM camaka rahe / yazovijayajI pUjyapravara dala sahasakamalavat mahaka rahe / / 1 / / vikrama doya sahasa aDatAlIsa jJAna paMcamI zubha pala meN| aSTaka padyoM meM kRta anudita moda manA mana maMgala meM / pUnA nagare caumAsA muni muktiprabha kI prernnyaa| hindI meM maNiprabhasAgara gaNi ne kInA anuvAda nayA / / 2 / / nabha meM ravi tyoM jina zAsana meM camake kharataragaNa ujjvl| sUri jinezvara abhayadeva mahimA chAI nabha se bhUtala // dAdA datta candra maNidhArI kuzala candra jaga upkaarii| sukhasAgara jina hari zrImajjina kAnti sUri zuddhAcArI // 3 // upAdhyAya zrI yazovijaya jI ne viracA yaha grantha bhlaa| kAnti ziSya maNi ne hindI meM likhI kRti sundara suphlaa| amaradIpa hai jina zAsana meM kharataragaccha kI vyaapktaa| guru gaNa ke guNa maiM kyA gAUM suraguru bhI nahiM gA sktaa||4|| {258}

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prAptI srota :1-prAkRta bhAratI akAdamI 3826, ema. esa. bI. kA rAstA, jayapura-302003 2-pArasa prakAzana 21, Ananda loka, naI dillI-111049