Hriday Pradip Shat Trinshika

Author(s): Mrigendravijay, Nileshwari Kothari
Publisher: Jain Yog Foundation
Catalog link: https://jainqq.org/explore/022080/1

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hRdaya-pradIpa SaT nizikA THE LIGHT OF THE SOUL EDITED BY: MUNISHRI MRIGENDRA NIJAYJI MAHARA) ENGLISH VERSION : MLESHWARI KOTHARI

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hRdaya - pradIpa SaTtriMzikA The Light of the Soul Spiritual Summary in Gujarati By Munishri Mrigendra Vijay Maharaj Poetic Presentation With Commentary In English By NILESHWARI KOTHARI

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hRdaya - pradIpa SaTtriMzikA The Light of the Soul. prakAzaka / prAptisthAnA jena coga phAunDezana C/o. naTavaralAla haThIsIMga jhaverI jitendra harSadakumAra enDa kaMpanI 685 goviMda coka, mulajI jeThA mArakeTa muMbaI - 400002. phona : 2084547 / 209 6007 Fax : 91-022-209 6258 prathama AvRtti julAI 200 First Edition July 2000 kopI - 3000 mUlya rUA. 50.0 mudraka : araviMda prinTarsa 108, sIema inDasTrIla esTeTa, rAmacandralena kAMcapADA, malADa (vesTa), muMbaI - 400 064. phona - 889 3718 .. pheksa - 880 8345

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samarpaNa mArA parama upakArI, svAdhyAya premI, pUjya gurUdevazrI, gacchAdhipati, AcArya deva zrI cidAnaMda sUrIzvarajI mahArAjanA kara - kamalomAM A graMtha - puSpa samarpita karuM Apano ziSya - zizu muni mRgendra.

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graMtha - prAptisthAnA memarsa motIlAla banArasIdAsa mahA lakSmI maMdira lena, 8, mahAlakSmI cembarsa, 22, bhulAbhAI desAI roDa, muMbaI - 400 026. phona - 492 3526 navabhArata sAhitya maMdira 134, prinsesa sTrITa, muMbaI - 400002. prANalAla jamanAdAsa zAha bI / 9 garIbadAsa -ko. sosAyaTI northa-sAutha roDa naM.5, gulamohara krosa roDa naM. 4, je.vI.pI.DI. skIma, juhuskIma (vesTa), muMbaI - 400 049. phona - 620090 Jitendra B. Shah (President). Jain Center of Northern California 1529. Via Cancion San Jose. CA 95128 - U.S.A. Tel.: (408) 729 - 7916 Fax : (408) 528 - 3536

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PREFACE "Hridaya-Pradipa-Shattrinshika" is a well-known poem of thirty-six Sanskrit stanzas emphasising the transient nature of this world and the glory of self-realisation. These stanzas, composed in a simple but lucid sanskrit, stir up our heart with its depth of meaning, directness and musical flavour. To illustrate, read the stanza 29 : manolayAnnAsti paro hi yogo jJAnaM tu tatvArthavicAraNAcca / samAdhisaukhyAnna paraM ca saukhyaM saMsArasAraM trayametadeva // Pujya Muni Shri Mrigendra Vijayji has explained the original Sanskrit text in Gujarati language. His comments reveal his scholarship as well as his dedication to the soul-seeking path. His words will serve as a guiding star, helping the seekers of soul to find the right direction in this stormy ocean of worldly existence. For this DharmaJnana-Labha, we all are deeply grateful to pujya Muni Shri Mrigendra Vijayji. Ms. Nileshwari Kothari has also given the English and select glossary of English words with corresponding terms in Sanskrit. Ms. Nileshwari has drunk deep the original sanskrit stanzas; hence she is able to bring the original sound and 5

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sense in her soul-stirring translation. Each original stanza is presented in eight lines, flowing smoothly with beats of rhymes. With her poetic touch, the original essence takes up the elegant and enchanting garb, wafting the illuminating fragrance. She repeats to emphasise, to wake you up; cf. "Endeavour, endeavour, endeavour, O man !" Mark the alliterating reasonace of her lines : "A hermit who holds in his heart hidingly A hope of riches, which are wordly unholy, A man in the mask of a mendicant who Desires sensual pleasures all through, One who possesses all symbols of sainthood. But favours the flavours of forbidden food Is indeed a picture of great irony, His monkhood is worlds' mosy mindless mockery" (St.19) In a simple effortless manner, she reaches our heart of. "Not wealth, but the thirst for wealth is really The cause of all the human misery, Shun the thrist, this excessive greed, And find yourself from all miseries freed." (st.9, lines 5-8) Her comments are brief and brilliant; her glossary guides our understanding of the original text.

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Ms. Nileshwari has not translated literally, she has trans-created-weaving a poem with illuminating threads of soul's wisdom. Ms. Nileshwari Kothari deserves our hearty thanks for making this important Jain-text available to English knowing readers both in India and abroad. 12 April, 2000 Suresh A. Upadhyaya Director Post-Graduate & Research Dept. Bharatiya Vidya Bhavan Mumbai - 400 007.

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(saMvedananuM nivedano - pravartaka munizrI mRgendra vijaya mahArAja (nyAyatIrtha) A graMthanA 36 zloko eTale ajJAnano aMdhakAra ulecIne hRdaya, mana, budhdhi ane AtmAmAM prajJAno prakAza pAtharanAra 36 dIvaDAM - bhAvadIpako. A arthamAM "hRdaya-pradIpa" nAmane sArthaka karatI kRti eTale ja "hRdaya-pradIpa SatriMzikA" kiMvA - The Light of the soul. jaina sAhityamAM dravyAnuyoganuM nirUpaNa karanArA prazamarati, zAMta sudhArasa, jJAnasAra, jJAnArNava, adhyAtmasAra, adhyAtma kalpadruma, paMcasUtra vagere aneka graMtho Aje upalabdha che. temAM prastuta hRdaya-pradIpa sviMzikA nAmanI A laghu racanA kharekhara mumukSu sAdhako, ArAdhako mATe hRdayaMgama ane anuprekSA mATe upayogI che. A saMskRta laghu racanA ajJAtakaka che. temaja koI paNa gaccha ke saMpradAyanI chApathI taddana mukta che. A graMthanA racayitAe potAnA nAmanI mahorachApa mArI nathI ke svAnubhavane mudrita (seal) karyuM nathI. zlokonI racanA jotAM spaSTa jaNAya che ke - hRdaya - aMtaranA UMDANamAMthI AvelAM emanA udgAro Aje paNa eTalAja satya, zAzvata, ane asarakAraka che. tethI tenI upara koI ekano ja dAvo, adhikAra, Rights kema hoI zake? nisargamAM dareka jIvasRSTine jIjIviSA rahe che tema ahiM paNa AMtarajIvana mATe zAMtarasa, mAnasika-prasannatA, duHkhamukti ane mokSapurUSArtha pratyeka mumukSu sAdhako mATe upAdeya che. have ApaNe A graMtha vize vizeSa mAhitI joizuM. upalabdha sAmagrI A pramANe che. "hRdaya pradIpa saptatikA" nAmanI 70 zloka pramANa eka racanA paNa maLe che. AnI hastalikhita prati zrI haMsa vijaya lAyabrerI, vaDodarAnA jJAna bhaMDAramAM che evuM jANavA maLyuM che. te zloko jatAM 36 zlokonI A

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racanA vadhu mULabhUta lAge che, prAcIna jaNAya che. A uparAMta hRdaya-pradIpa paaizikAnuM saTIka-gujarAtI bhASAMtara zrI jainadharma prasAraka sabhA, bhAvanagarathI vi.saM. 1973 mAM prakAzita thayuM hatuM. tenI prastAvanAnA AdhAre A mULazloko uparanI saMskRta TIkA tatkAlIna saMskRtanA vidvAna zAstrIjI dvArA taiyAra karavAmAM AvI che. temaja hRdaya-pradIpa SatriMzikAnuM iMgliza noTa-vivaraNa sahita bIjuM prakAzana sana 1971 mAM vI.je. sabhA, bhAvanagara thI mudrita thayuM hatuM. uparAMta A graMtha upara AcArya vijaya ratnasuMdarasUrijI mahArAje arvAcIna ane AdhyAtmika zailimAM vivecana taiyAra karyuM che. je graMtha "cetana,? jJAnadIpa pragaTAvo" e nAme ratnatrayI TrasTa taraphathI prakAzita thayela che saune vAMcavA mATe upayogI che. e graMthamAMthI hadaya pradIpa pragaTAvo' e lekha sAbhAra udbhUta karyo che. prastuta graMthanuM A mAtra punarmudraNa nathI paraMtu teno pariSkAra karIne atre zlokAI tathA bhAvAnuvAda Apela che. te uparAMta sonAmAM sugaMdha bhaLe tema viduSI nIlezvarIbena koThArI taraphathI iMglizamAM karavAmAM Avela samazlokI padyAnuvAda jevuM Poetic Presentation, Explanation tathA Glossary thI A graMthanuM gaurava vadhyuM che. nIlezvarI bene A kArya ghaNIja AtmIyatAthI karI ApyuM che. temanI svAdhyAyarUcine huM AvakAruM chuM. mArA pravajayA-jIvananA bAlyavayamAM A saMskRta graMtha meM mukhapATha karyo hato teno rasAsvAda hajI sudhI huM bhUlyo nathI. tenA pariNAme A graMthanuM pariSkRta ane parimArjita prakAzana karavAnI preraNA jAgI ane mArA parama upakArI pUjaya gurUmahArAja AcAryadeva zrI cidAnaMda sUrizvarajI mahArAje paNa mArI bhAvanAne vAraMvAra protsAhana ApIne abhivRdhdhi karI ane vRdhdha umare paNa kALajI laine mane AzIrvAda ApIne A kArya saraLa banAvyuM teno huM RNI chuM. pariNAme Aje A graMtha ApanI samakSa mUkI zakayo chuM.

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vi.saM. 2055 nuM mAruM cAturmAsa zrI naminAthajI jaina derAsara, pAyadhunI, muMbaI mukAme TrasTIonI vinaMtithI thatAM A samaya daramiyAna A graMthanuM vistRta vivecana lakhavAnI preraNA jAgI ane A kArya ahiM saMpanna thayuM. A graMthanA prakAzanamAM mArgadarzana ApIne ke abhirUci batAvIne jeo mane sahAyaka thayAM che temanA nAmano ullekha karavAnuM huM TALI zakato nathI. te sauno huM kRtajJa chuM. AcAryazrI vizAlasena sUrijI mahArAja tathA sarvazrI caMdrakAMtabhAI amRtalAla dozI. (jaina sAhitya vikAsa maMDala, iralA brIja) suzrAvakavaryazrI goviMdajIbhAI jIvarAja loDAyA, (jaina darzananA vidvAna), zrI harSadabhAI maNIlAla saMghavI, paMDitavaryazrI punamacaMdabhAi, mukatAbena bhaTTa, nIlezvarIbena koThArI, araviMda prinTarsanA mAlIka araviMdabhAI rAvala vagerenA sahayogathI A kArya saraLa banyuM che, je cerITebala TrasTo ane mahAnubhAvo taraphathI jJAnakhAtAmAMthI Arthika anudAna maLyuM che tenA nAmo ahiM sAbhAra prakAzita karela che. ' graMthanA mudraNakAryamAM dhAryA karatAM jarUra vilaMba thayo che paNa sarvAga suMdara prakAzana ApanI samakSa mUkI zakayAno AnaMda che. astu. kalikuMDa pArzvanAtha jaina maMdira zAMtAkrujha (isTa), muMbaI - 55 tA. 20-7-2000

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hRdaya pradIpa pragaTAvo...] aMdhakAra, viSTA, kacaro, daridratA ? AmAMnI eka paNa cIja ApaNane gamatI nathI.. aMdhakAra akaLAve che...vijhA bhagADe che.... kacaro bhamAve che... daridratA saLagAve che .... A badhIya cIjonA trAsa ja ApaNane e cIjothI mukata thavAmAM saphaLatA apAve che. paNa, aMdhakAra.. viSTA.... kacaro ane daridratA karatAMya vadhu bhayaMkara che ajJAnano aMdhakAra.... vAsanAnI viTTA... kaSAyano kacaro.... aMtaranI daridratA paNa, kharI takalIpha e che ke AmAMnI ekeya cIja ApaNane akaLAvatI nathI.... corane jema corI karavA mATe aMdhakAraja phAve che tema ApaNaneya ajJAnano aMdhakAra phAvI gayo che... majUro kacarAnI vacce rahevA jema TevAI jAya che tema ApaNeya kaSAyanA kacarA vacce rahevA TevAI gayA chIe. varasothI daridratAmAM jIvanArAne jema daridratA koThe paDI jAya che tema ApaNane ya aMtaranI daridratA koThe paDI gaI che.... paNa A aMdhakAra vageree ApaNane kevA ribAvyA che, ApaNA AtmaguNonI kevI dUra katala karI che... durgationAM jAlima duHkho vacce kevI bhayaMkara . (11) R

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durbuddhi dilamAM pedA karI che. e svastha citte jo jANI laie to eno trAsa Ubho thayA vinA na rahe... ane jyAM A trAsa Ubho thaI jAya tyAM enAthI mukata thavAnA upAyo zarU thayA vinA na rahe ! hRdaya pradIpa' nAmano A graMtha e trAsa utpanna karavAmAM ane e trAsathI mukata thavAmAM jabaradasta sahAyaka bane evo che enI pratIti graMthanuM vAMcana karyA pachI thayA vinA nahIM rahe ! vAsaNa mAMjatAM mAMjatAM vAsaNanI sAthe jema hAtha paNa cokhkhA thai jAya che -tema A graMthanA zlokonuM vivecana lakhatAM lakhatAM meM apUrva AnaMda anubhavyo che. anaMtopakArI pUjyapAda gurudevazrInI kRpAdRSTithI anAmI evA pUjanIya ciraMtanAcArya viracita A graMthanA vivecananA lakhANamAM kayAMya paNa zrI jinAjJA viruddha lakhAI gayuM hoya to trividha trividha micchAmi dukkaDaM.... prAnta, 'hRdaya pradIpa' nAmano A graMtha sAceja ApaNA hRdayamAM dIpa pragaTAve eja zubhecchA sAthe... -ratnasuMdaravijaya (A. vi. ratnasuMdara sUri) ("cetana ? jJAnadIpa pragaTAvo" mAMthI udbhata) 12)

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anubhavanuM amRta lekhaka :- gautama vI. paTela M.A. Ph.D. (adhyakSa, saMskRta sAhitya akAdamI gujarAta rAjya.) amadAvAda AcAryathI cidAnaMda sUrijI ma.nA vidvAna ziSyaratna, pravartaka munizrI mRgendra vijayajI no janma tA. 26 jAnyu 1939 nA roja navasArI (sUrata) mukAme thayo. teozrIe bAlyavaye mAtA-pitA sAtheja pravajyA dhAraNa karI hatI. Aje temaNe saMskRta, prAkRta, gujarAtI, hindI ane aMgrejI bhASA upara vyavasthita adhyayana dvArA sArUM evuM prabhutva prApta karyuM che. teozrInA ekathI vadhu bhASAomAM aneka dharmagraMtho sAhitya jagatane prApta che. meM teozrIne najIkathI nihALyAM che eTale temanI spaSTa chabi huM joi zakayo chuM AdaraNIya munizrI mRgendra vijayajI niraMtara adhyayanarata rahe che. svabhAve jijJAsA vRtti dharAve che. ane jIvanamAM anubhavanuM virala bhAthuM bheguM kare che. ApaNI dhArmika paraMparAmAM je aneka uttama nAnA- moTA graMtho che temAM je jIvananuM amUlya amRta upalabdha thAya che tene AtmasAt karavA teo avirata prayatnazIla rahe che. bhAratanA aneka dharmonA vividha upadezapradhAna graMthomAM je graMtho jIvanopayogI kahI zakAya temAM zrI hradayapradIpa SatriMzikAnuM potAnuM AgavuM sthAna che eka prata mujaba enA 70 zloko upalabdha che paNa pUjaya munijIe 36 zlokonI pratano AdhAra laine je vivecana karyuM che e vidvattAnA dhoraNe ane saMpAdananA sidhdhAnto anusAra sarvathA yogya che kAraNa bhAratamAM ghaNIvAra mULagraMthamAM pAchaLathI samaye umerA thatA hoya che. atre je graMthanA anuvAda sAthe prakAzana thai rahyuM che teno paricaya 13

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anyatra Apelo che. ahIM sAdhujanone ucita evo upAdeya upadeza saMskRtamAM vyakata thayo che. pU. munizrI mRgendra vijayajIe tenuM vivecana saraLa bhASAmAM ApyuM che. Ama karatI vakhate Rgveda ke kAlidAsanI kRtio tathA subhASito uddhRta karIne teoe potAnA anubhavanA amRtanuM ApaNane supere prAna karAvyuM che. ahIM adhyayana ane anubhUtinI saritAo mULa graMthanI sAthe bhaLatA eka prakAranI triveNI racAi che. jemAM snAna karIne vAcaka A lokamAM zudhdhi ane paralokamAM mukti meLavI zake che. A uparAMta graMthanA zlokono viduSI nIlezvarI bena koThArI dvArA taiyAra karela aMgrejI anuvAdathI A graMthanI upayogitAmAM avazya umero thayo che. A kRti 'nAno paNa rAino dANo' kahevatane sArthaka kare che ane tenI sarasa samajutIthI vAcaka varga anugRhIta thaze emAM koi zaMkA nathI. pU. munijI pAsethI samAja haju graMtharatnonI apekSA rAkhe te yogya che. mArA teozrIne praNAmapUrvaka abhinaMdana. 14

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-: sukRtanA sahabhAgI:* zrI neminAthajI mahArAja jaina derAsara TrasTa, pAyadhunI. * zrI kalikuMDa pArzvanAtha jaina maMdira TrasTa. zAMtAkrujha (pUrva) * zrI anaMtanAthajI mahArAja jaina Tempala enDa sAdhAraNa phaMDa. * zrI ghATakopara jaina zve. mU. tapagaccha saMgha. * zrI zAMtinAthajI jaina derAsara TrasTa, borAbajAra, koTa. * zrI jhaveracaMda pratApacaMda supArzvanAthajI jaina derAsara TrasTa, vAlakezvara. * zrI caMdraprabhu jaina derAsara, prArthanA samAja. * prinsesa sTrITa, luhAracAla jaina saMgha. + amRtalAla phAunDezana (iralA brIja, aMdherI). 1 prANa-parimala prakAzana TrasTa, zrI maNIbhAI dozI A paddhasiMha ke. cheDA (juhuskIma). zazIkAMta dIpacaMda kalyANajI mahetA parivAra. muMbaI * amolakacaMda nAhara (rojha enTIka) muMbaI dhupelIA parivAra, harSadabhAi, zAMtAkrujha (vesTa) esa.TI. maNIyAra parivAra, zAMtAkrujha (isTa) tArAbena maNIlAla deDhIyA zAMtAkrujha (isTa) sumitrAbena zAMtilAla mahetA parivAra, zAMtAkrujha (isTa) mAtuzrI dhanavaMtIbena dhanajI cheDA. (zAMtAkrujha - IsTa) * mAtuzrI vimaLAbena zAMtilAla zeTha (zAMtAkrujha - IsTa) * mAtuzrI jhaverabena jeThAlAla maNazI kArIA (zAMtAkrujha - IsTa) lakhamazI surajI gAlA (zAMtAkrujha - isTa) maMchIbena acaladAsa rAThoDa (zAMtAkrujha - isTa) kalikuMDa mahilA maMDaLa (zAMtAkrujha - isTa) kumArapALabhAI zAha (zAMtAkrujha - IsTa). 1 azokabhAi DI. zAha (mAlANavALA) malADa (vesTa) (15)

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* mAtuzrI lakSmIbena meghajI dAmajI zeThIyA (bhujapura). mAtuzrI prabhAvatIbena hiMmatalAla zAha. * mAtuzrI sva. mIThIbena devazI sAvalA. * sva. zAradAbena kAMtilAla vakhArIyA. bAbubhAi pAMcAbhAI gAlA. bhAvika rAjezabhAi khaMdhAra. sva. jayasukhalAla kuMvarajI zAha. * icchAbena gopAlajI paramAnaMda zeTha. nathamalajI bhaMDArI. saralAbena jitendra ema. zAha parivAra (kAMdIvalI). * jayasudhA caMdrakAMta ema. zAha parivAra (kAMdIvalI). * phorama-priyaMkA kAMti lIlAdhara vorA. . AzAbena devena zAha. haMsAbena mahendrabhAI sAvalA (pAnetara sADI senTara) * haMsAbena pravINabhAI zAha. ramIlAbena pradIpakumAra. * snehalatA zAMtilAla rAMbhIyA. lakSmIbena kAnajI bAMdhAvAlA. * mAtuzrI ratanabena talakazI pAsaDa. 1 jhaverabena dAmajI devajI harIA. gaDA harIA parivAra. hIrajI tejapAla. hIro pepara sTorsa, AzISa DI. kArIA. dhIrajabhAI devajI kArIA.

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zloka-kramAMka 3/4 5 8/9 10 thI 18 19 20/21 22 23 thI 25 26 27 28 thI 30 31 geca-rAga vasaMtatilakA indravajA rathoddhatA indravajA upajAti indravajA upajAti upendravajA upajAti indravajA upajAti indravajA mandAkrAMtA upajAti indravajA vasaMta tilakA upajAti mAlinI 32 33 thI 35' noMdha :prastuta graMtha mudraNa-presamAM ApyA pachI munizrI gharmatilaka vijayajI ma. dvArA saMpAdita hRdaya-pradIpa SatriMzikAnuM prakAzana jevA malyuM. jenI huM ahiM sAdara noMdha lauM chuM. A prakAzana zeThazrI khetazIbhAI parasottamadAsa parivAra (rAdhanapura) taraphathI vi. saM. 2055 mAM dvitIya saMskaraNa rUpe prasidhdha thayela che. - saMpAdaka 17

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zabdAdipaJcaviSayeSu vicetaneSu, yo'ntargato hRdi vivekakalAM vyanakti / yasmAd bhavAntaragatAnyapi ceSTitAni, prAdurbhavantyanubhavaM tamimaM bhajethAH // 1 // Endeavour, endeavour, endeavour, Oman ! To seek, to serve and hence to obtain, That 'Self - experience' which unfolds in a heart. The wisdom to set sound and all senses apart - These non-living objects, distinct from 'knowledge', (As is a charioteer, from his carriage ) And which reveals to the eyes of the Soul - The deeds of earlier births and all. 18

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(1) EXPLANATION : Man seeks bliss. But constant suffering is his lot. This verse stresses that 'Right knowledge' is the only remedy. Right knowledge is attained in three stages : (1) Right Information, (2) Right Reflection, (3) Self-experience of these, right information, which implies scriptural knowledge; and right reflection - which involves mental activity are both indirect. 'Self-experience is the knowledge attained by the 'soul' without the aid of their the senses or the mind, and is thus direct. 'Self-experience' is vital because it lends the seeker the wisdom to distinguish non-living objects of the five special senses (sound, sight etc.) and the living soul from each other and also blesses him with the extra-sensory perception and knowledge of his previous births. RAT zlokArtha: je anubhavajJAna hRdayamAM pragaTa thayA pachI jaDasvarUpa zabdAdi pAMce ya viSayono viveka pragaTa thAya che ane jenA dvArA pUrvajanmonA (zubhAzubha) kAryonuM jAtismaraNa jJAnathI pratyakSa - tAdaza darzana thAya che te anubhava jJAnane (he bhavyajIvo?) tame prApta karo (1) bhAvAnuvAda: A graMthanA racayitA ArSadaSTA che eTale temaNe graMthanA prAraMbhamAM ja mAnasa pratyakSa je anubhava jJAna che te prApta karavA sAdhakone anugraha karyo che (19)

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A anubhavajJAnanI paribhASA samajatAM agAu ApaNe traNajJAnanuM svarUpa vicArIzuM. AcAryazrI haribhadra sUrijI mahArAje SoDazaka prakaraNa nA 11 mAM SoDazakamAM trANa jJAnanI vivakSA A rIte karI che (zloka naM. 7 thI 8) 1 zrutamaya jJAna 2 ciMtAmaya jJAna 3 bhAvanA maya jJAna je jJAna kamazaH uttarottara viziSTa che. ahiM vivakSita anubhavajJAna eja bhAvanAjJAna samajavuM ane graMthakAranA kahevA mujaba je jAtismaraNa jJAnanuM paNa nimitta che. Ukata traNe jJAnamAM zrutamaya jJAna dhAnyanA koThAramAM rahela bIja jevuM che. temAMthI navA dhAnyanI utpatti saMbhavita nathI. bhASA, vaividhya, vyAkaraNa, alaMkAra, zabdakoza sudhI ja A jJAna sImIta hoya che. jayAre ciMtAmayajJAna AthI vadhu vistRta ane naya, saptabhaMgI, pramANa vagerethI grAhaya che. pANImAM jema telanuM biMdu phelAI jAya che tema buddhinI sUkSmatAthI vicAranuM kSetra vyApaka bane che. jayAre bhAvanAjJAna - anubhavajJAnano prakAza jAtyaratnanI AbhA kAMti jevo che. sUryano prakAza vAdaLothI AcchAdita hoya to paNa te prakAza pAthare ja che eTale ke saMpUrNarUpe tirohita thato nathI. A jJAnamAM vizvano sarvajIvonA anugrahanI ane duHkha muktinI bhAvanA - khevanA hoya che. mahAbhAratamAM jaNAvyA mujaba A bhAvanAjJAnane samajavA mATe A zloka atre upayogI thaze. na tvahaM kAmaye rAjyaM na svarga nA'punarbhavaM / kAmaye duHkhataptAnAM prANinAM Arti nAzanam // mane koI paNa pada, pratiSThA, sattA, svarga ke mokSanI paNa khevanA nathI. basa, A duniyAnA du:khI jIvonuM duHkha dUra thAya e ja IcchuM chuM. 20)

Page #22
graMthanA mULazlokanA prathama caraNamAM jaNAvyA mujaba 'gadrAtipaviSayepu vicetanepu' paMktimAM zabda, rUpa, gaMdha, rasa ane sparzarUpa pAMce indriyonA viSayo-bhogya-padArtha pudgala ke jaDarUpa che. samasta saMsAranuM te kendra-biMdu che. caitanyarUpa AtmA ene vazIbhUta thatAM tenuM adhaHpatana thAya che. temAM paNa eka eka indriyane AdhIna thavAthI teno karUNa aMjAma mRtyu Ave che. jyAre pAMce pAMca indriyonA viSayonA upabhogamAM gaLADUba DUbelo manuSya jo potAnI jAtane ugArI na le to teno dArUNa vipAka kevo AvI zake teno tAdaza citAra ahiM Apyo che. raMga-mAtA-pataMga-mULa,-mInA hatA: 5mireva vaSa ekaH pramAdI sa kathaM na hanyate, yaH sevate paJcabhireva paJca // zabda, sparza, rUpa gaMdha, rasa jevA eka eka viSayanI lubdhatAthI prANI potAno prANa gumAve che jemake- haraNano zikAra karavA zikArI tene karNapriya saMgItathI AkarSe che ane pachI haraNa potAnA prANanI Ahuti ApI de che. te ja rIte vijAtIya sparzanI lAlace hAthI prANa gumAve che. pataMgiyu baLatA dIvAnI jyotamAM jIvane homI de che. jyAre gaMdhamAM lubdha bhramara mRtyunA bhoge paNa kamalamAM keda thavAnuM pasaMda kare che, ane matsya jIhavAnI lolupatAthI mAchImArano bhoga bane che. Ama eka eka viSayanA sevanathI jIvanI AvI duHrdazA thatI hoya to pachI manuSya jo bephAma varte to tenA adhaHpatananuM to pUchavuM ja zuM ? AjanA TI.vI. vIDIyo, oDiyo, hoTela ane moTelanA yugamAM jAtane surakSita rAkhavA mATe anubhavajJAnanA AlaMbanathIja bacI zakAya tema che te nirvivAda che. 21

Page #23
&fefefefefefefefefefefefefefefef jAnanti kecinna tu kartumIzAH kartuM kSamA ye na ca te vidanti / jAnanti tatvaM prabhavanti kartuM, te ke'pi loke viralA bhavanti // 2 // A few among men do have the privilege - To possess the right spiritual knowledge Yet they happen to remain for everIncapable to act in a righteous manner, And few others, who are capable of action, * Are deprived of the right knowledge and vision, Rarest of rare are indeed those who - Are right in their knowledge and conduct too. ++ ++++22)++++++++

Page #24
(2) EXPLANATION : Seekers of self-experience can be classified into three broad categories: (1) Theorists who have the right scriptural knowledge about the 'Self', the 'nature of self' and the right path to liberation, but are unable to put their knowledge into action due to spiritual lethargy. (2) Ritualists are those who zealously undertake the performance of various rites and rituals but are totally unaware of the 'Self'. (3) Those rare few, who seek 'Self-realisation' by a synchronisation of right conduct and right knowledge. zlokArtha: A jagatamAM keTalAMka manuSyo (buddhithI) tatvane jANe che paNa tenuM AcaraNa karavA mATe samartha nathI. keTalAMka manuSyo (dharmakArya) karavA mATe samartha hoya che paNa tatvane jANatA nathI. paraMtu jeo tatvane jANe che pichANe che ane teno amala paNa karI zake che tevA jIvo to koka virala (durlabha) ja hoya che. (2) - bhAvAnuvAda A zlokamAM jagatanA jIvonuM traNa vibhAgamAM pRthakkaraNa karyuM che :1) budhdhithI jANI zake paNa tene amalamAM mUkavAmAM asamartha evo eka varga. 2) kriyA -AcaraNamAM samartha paraMtu jJAnano abhAva hoya. 3) jANIne tenuM AcaraNa karavAmAM eTale ke baMnemAM samartha hoya te. Ama jadhanya, madhyama ane uttama ema traNa kakSA (Category) paDe che. 23

Page #25
AmAM uttama kakSAnA jIvo virala eTale alpasaMkhyAmAM jovA maLe che. hoDI naukAne haMkAravA be bAju halesAMnI jarUra paDe che ane AkAzamAM pakSI paNa potAnI be pAMkha phaphaDAvIne ja UDI zake che te ja rIte jIvananI pragati - unnati ke sadgati paNa jJAna ane kriyAnA samanvayathI ja zakya che. koI paNa kSetramAM saphaLa thavA mATe baudhdhika samajaNa ane AcaraNano jo sumeLa paNa A tenuM suMdara pariNAma lAvI zakAya che. vyApAra karavA mATe dhana jarUrI che paraMtu tenA karatAM dhaMdhAnI sUjha - AvaData ethI paNa vadhu jarUrI che. dhananA vinimaya mATe budhdhinuM kauzalya joIe. A ja vAta AdhyAtmika kSetramAM paNa lAgu pADI zakAya. jaina darzananI paribhASA pramANe jJAnanI mAtrAnuM tara-tamatAnuM kAraNa jJAnAvaraNIya karmano kSayopazama che ane jJAnane AcAramAM pariNata karavAnuM kArya cAritra mohanIya karmanA kSayopazamanA kAraNe thAya che. jayAre koIvirala vyakti vizeSamAM karmanA kSayopazamano prabhAva jovA maLe to ja uttamakakSAnI yogyatAnuM nirmANa thAya che. mahAbhAratamAM duryodhanane AvI koI agamya samasyAnuM samAdhAna na maLyuM eTale chevaTe teNe phariyAda karI ke - jAnAmi dharma, na ca me pravRttiH, jAnAmyadharmaM na ca me nivRttiH / kenApi daivena hRdi sthitena, yathA niyuktosmi tathA karomi // huM dharmane jANavA chatAM tene AcarI zakato nathI ane adharmane samajIne paNa tene choDI zakato nathI to tenuM zuM kAraNa? A zlokamAM jaNAvyA mujaba ahiM zubha pravRtti ane azubhanivRttinuM niyAmaka kAraNa hadayanI aMdhArI guphAmAM rahelA koI agamya deva-bhAgyane bhale gamyuM hoya paNa ApaNo dorIsaMcAra tenA hAthamAM nathI. tenuM yogya samAdhAna ApaNA ArSadraSTA mahApurUSe ahiM ApyuM che. [24]

Page #26
&poffefefefefefefefefefefefefefef samyagviraktirnanu yasya citte, samyaggururyasya ca tatvavettA / sadA'nubhUtyA dRDhanizcayo ya - . stasyaiva siddhirna hi cAparasya // 3 // efefefefefefefeffoffeffffffffffffffffff. fefefefefefefefefefefefefefefefefefefefefefefefefe He, and he all alone, whose mind - en f Has truly cast all attachments behind, Who has for a guide a verily true Guru, (A knower of that which is really true), Whose iron resolve rests on experience - Of that which is truly his own essence, do Yes, he alone ultimately attains - 'Realisation' and freedom from mundane existence. fefefefefefefef 24 efefefefefefefef

Page #27
(3) EXPLANATION : This verse spells out the three most important preconditions for 'Self-realisation' : (1) True Detachment (2) True Guide and (3) Iron-Resolve. 'Self-realisation' is impossible without total mental detachment from all other substances' except one's self-substance. The guidance of one who is himself a knower of the 'Real Truth' and is thus a 'True Guru', is also essential. Firm determination based on 'True experience' of the 'Self', prevents one's deviation from the right path. zlokArtha: jenA cittamAM sAco vairAgya hoya, jenA gurU samyak tatvavettA hoya ane niraMtara anubhavavaDe jeNe dRDha nizcaya karyo hoya evA AtmAneja sidhdhi prApta thAya che, bIjAne nahIM. (3) bhAvAnuvAda: atre upadiSTa bhAvanAjJAna - anubhavajJAna ja sAdhakane sidhdhi ApavA samartha che. tenI sAthe bIjI be zarato mUkI che. 1. mumukSumAM sAcI virakti eTale ke vairAgya joie. 2. sadgurUnuM yogya mArgadarzana. virakti, praNati ane anubhUtino triveNIsaMgama jyAM thAya che te tIrtha banI jAya che. vairAgyanuM vizleSaNa karatAM adhyAtmasAra graMthamAM traNa prakAra batAvyA che:- ''tat vairAyaM mRta 3:va-moha-jJAnAttvayAt tridhA' duHkhagarbhita, moha (Asakti) garbhita ane jJAnagarbhita. temAM duHkha ane mohajanya vairAgya tyAjaya che. mAtra jJAnamUlaka vairAgya ja upAdeya che. dharmanA marmane je samaje che te ja sadguru che. gurU hamezA Agama - sUtronA jJAtA hovA joie. gurU ziSyono pathapradarzaka-bhomiyo (Guide) che. 26

Page #28
vigrahaM kRminikAyasaMkulaM, * duHkhadaM hRdi vivecayanti ye / guptibaddhamiva cetanaM hi te, mocayanti tanuyantrayantritam // 4 // The soul is once and for all set free, From its physical frame the body'; Alike a captive from a prison-hole By him who knows in his heart and soul, That the body is only a gathering of worms, (Speaking of it, in absolute terms) It causes one; over and over again, Nothing but untold suffering and pain.. . ++++++++27) + ++ ++ ++ +

Page #29
(4) EXPLANATION : True detachment from an object is generated by the knowledge of either its (1) underlying ugliness or (2) remote painfulness. Therefore, only he who knows his body to be a gathering of worms and realises that it ultimately causes pain, is able to get rid of his body - mindednes. And only he, who is thus truly detached, is able to release his soul from the body like a prisoner set free from a prison-hole. zlokArtha : A zarIra aneka (sUkSma ane trasa) kRmi vagere jIvonA samUhathI vyApta che ane du:khadAyI che evuM jeo hRdayamAM samaje che te jIvo ja A zarIrarUpI piMjarAmAM pUrAyelA evA (caitanya rU5) AtmAne kedakhAnAmAMthI baMdIvAnane choDAve tema choDAvI zake che. (4) bhAvAnuvAdaH mumukSumAtrane caitanyarUpa AtmA ane A pArthiva paMcabhUtAtmaka zarIranuM bhedajJAna hovuM jarUrI che. koI mUrkha-gamAra kedakhAnAne ja ghara samajI le ane dharmazALAne potAnuM nivAsasthAna samaje to tene kevo gaNavo? e ja rIte A saMsArI jIva zarIra rUpa kedakhAnAmAM keda thayo che te zarIranuM svarUpa atibibhatsa che. bahArathI cAmaDIthI maDhelI A kAyA game teTalI suMdara jaNAtI hoya to paNa te aneka sUkSma jIva-jaMtuthI vyApta che. jo tene tethI mukta thavuM hoya to dehanA mamatvano tyAga karavo joIe. prAcIna rUSi-munioe zarIra mAdya khalu dharmasAdhana' kahIne zarIrane dharmanuM mAdhyama banAvavAnI ja vAta karI che. 28

Page #30
&&&&&&&&&&&&&&&&&& bhogArthametad bhavinAM zarIram, jJAnArthametad kila yoginAM vai / jAtA viSaM cedviSayA hi samyak, jJAnAttataH kiM kuNapasya puSTayA // 1 // The physical body is to wordly beings, A means of quenching sensual cravings, But unto the seekers of spiritual union, It is a tool of knowledge acquisition. do What purpose is served by nourishing the body, When once right knowledge indicates clearly That objects of sense are in fact poison, 4 Which subject the soul to deadly delusion ? 28

Page #31
(5) EXPLANATION : Different men have different view-points towards the body depending on their spiritual state. Wordly beings, who are generally body - minded, look upon the body as a means of gratification of sensual desires. But to Yogis, who seek union with Supreme Consciousness, the body is a tool of gaining Right knowledge. Right knowledge reveals that the objects of sensual pleasures poison the soul with delusion. Thus no being who has this Right knowledge ever indulges in nourishing the body. zlokArtha : A zarIra (bhavAbhinaMdI) saMsArIjIvonA bhoga mATe che. jyAre yogI-jJAnI purUSo mATe A zarIra jJAnasaMpAdana mATe che. jemaNe samyajJAnacakSuthI IndriyonA viSayone viSa-jhera tarIke jANI lIdhAM che temane pachI zarIranI puSTi karavAnI jarUra nathI. (kAraNa mRtaka jevA A zarIrane hRSTapuSTa banAvI tene zaNagAravAthI zuM?) (5) bhAvAnuvAda : A mAnavadeha bhavAbhinaMdI jIvo mATe bhogAyatana che. jyAre mumukSujJAnI purUSo mATe te yogAyatana che A zarIrane bhoganuM sAdhana banAvavuM ke yoganuM! te tenA adhikArI upara nirbhara rahe che. (30)

Page #32
A ja kAraNane laIne zarIrane adhikaraNa paNa banAvI zakAya che ane upakaraNa paNa. jo saMsAranA hetu mATe upayoga thAya che to te zarIra adhikaraNa eTale ke pApa vyApAranuM sAdhana banI jAya che. jyAre yogI purUSo mATe zarIra mokSa prApaka hovAthI temane mATe zarIra dharmanuM sAdhana banIne upakaraNa bane che. samyagU samajaNathI jeNe viSayone viSatulya jANI potAno amUlya samaya veDaphatA nathI. zarIrano svabhAva nAzavaMta che eTale game teTaluM puSTa karo to paNa te chevaTe paMcabhUtamAM vilIna thavAnuM che. 31

Page #33
tvaGmAMsamedo'sthipurISamUtra pUrNe'nurAgaH kuNape kathaM te ? dRSTA ca vaktA ca vivekarupa stvameva sAkSAt kimu muAsIttham ? || 6 || - Composed of fat, flesh bones and the skin, And with waste matter, filled from within, This body is a contemptible possession, How can it be an object of affection? When you are yourself the 'power-in-person' Of preaching and also of true perception Why then, O, soul ! This infatuation, When you are the discerning 'Wisdom-in-action'? 32

Page #34
(6) EXPLANATION : . This verse ridicules a soul which is intensely infatuated towards the body. Infatuation for the body is caused by ignorance. Ignorance, however, is not the true nature of the 'self. Self' is at once the 'seer' who sees the Truth about the body, the speaker who narrates the 'Truth' and the active wisdom that discerns the Truth from Falsehood. There is no reason for the 'self' to remain attached to the body which is composed of and filled with degenerating organic matter. zlokArtha: - he AtmanuM? cAmaDI (vaka, tvacA), mAMsa, carabI, asthi, viSTA ane mUtra vagere azucithI paripUrNa evA A zarIramAM tane kema Asakti thAya che? kAraNake Atmika guNono daTA, vaktA tathA tuM ja sAkSAt vivekarUpa cho to pachI A rIte tuM A dehamAM muMjhAya che kema? (6) bhilADatha :' , , , , - ' ' . bhAvAnuvAda: anuprekSA karavA mATe 16 bhAvanA aMtargata azuci bhAvanAnI vibhAvanA karI che. jenA dvArA zarIranI Asakti moha, mamatA ghaTADI zakAya che. azuci - gaMdavADathI bharelI myunisipAlITInI gADI bahArathI bhale raMgarogAna karelI hoya paNa tenuM AvaraNa dUra thatAM ja durgadha phelAi jAya che. e ja rIte A zarIra paNa eka gaMdavADathI bharelo azucino Dabbo che tenI aMdara mAMsa, rUdhira, carabI, hADakAM, viSTA, mUtra vagere bhareluM che. mAtra (33)

Page #35
cAmaDInA AvaraNanA kAraNe te tirohita che. te AtmanuM? jyAre tuM to tArA dehanA guNothI para che to tuM zA mATe temAM mamatva-rAga karIne muMjhAya che? kuMbharAjAnI putrI rAjakumArI malline paraNavAnA mAMgA laIne jyAre che rAjakumAro ekI sAthe AvyA tyAre rAjakumArI malie suMdara yukti dvArA temane pratibodha karyo hato. mallie potAnA rUpa jevuM ja be Abehuba suMdara sTa - pUtaLuM banAvavA kahayuM temAM dararoja be koLIyA bhojana nAMkhavAmAM AvatuM ane pachI uparathI DhAMkI devAmAM AvatuM, rAjakumArone pratibodha karavA DhAMkaNa dUra karatAM ja turata durgadha rAjamahelamAM phelAI gaI. potAnA ja sTepyunA A daSTAMtathI malie rAjakumArone jaNAvyuM ke zA mATe tame mArI pAchaLa mugdha cho? - jyAre Aje kahevAtI sahastrAbdinuM nimitta laIne misa varlDa Miss World nuM gAMDapaNa kyAM jaine viramaze tenI to mAtra kalpanA ja karavI rahI. 34

Page #36
dhanaM na keSAM nidhanaM gataM vai ? daridriNaH ke dhanino na dRSTAH 1 / duHkhaikahetvatra dhane'tRSNAM, tyaktvA sukhI syAditi me vicAraH // 7 // oefefefefefefefefefefefefefefefefefefefefefeffffff Which wealthy beings don't ever witness - The destruction of all that they do possess ? Which poorest of poor are not seen to rise - To wealth that well-nigh touches the skies ? Not wealth, but the thirst for wealth is really The cause of all the human misery. Shun this thirst, this excessive greed, And find yourself, from all miseries freed. rim-b0nyibzhibzhis 31 )rim-bzhi-rim-zhig

Page #37
(7) EXPLANATION : Wealth is considered to be a major source of pleasure. This pleasure is very momentary since wealth increases or decreases with fluctuating fortune. Man therefore ought to give up his excessive thirst for wealth. zlokArtha : A jagatamAM konuM dhana nAza nathI pAmyuM? ane nirdhana-garIba (puna:) zrImaMta thatAM kyAM nathI joyAM? paNa (arthopArjananI) tRSNA ja duHkhanuM ekamAtra kAraNa che mATe tRSNAno tyAga karIne ja sukhI thaI zakAya ema mAruM mAnavuM che. (7) bhAvAnuvAda: duniyAnA bajAramAM bhAvanI vadhaghaTa thatAM karoDapati eka kSaNamAM roDapati banI jAya che ane nidhana dhanavAna banI jAya che Ama dunyavI kahevAtA sukhano koI bharoso nathI. dhUpa-chAMvanI ramata cAle che. jota jotAmAM sukha, duHkhamAM palaTAI jAya che eTale ja dhananI tRSNA mRgatRSNA che. raNamAM dekhAtuM jaLa e mRgajaLa che. vAstavamAM to pANI che ja nahi mAtra pANIno AbhAsa che, daSTi-bhrama che. kavi kAlidAsa kahe che ke :- aizAnta sumupato, hukamezAttato | nIcairgacchatyupari ca dazA cakranemikrameNa // sukha-dukha eka dvandra che. te gADInA paiDAMnI jema Wheel nI jema upara-nIce pharyA kare che. 36)

Page #38
mIrAM potAnA anubhavane vAcA ApatAM kahe che "saMsAranuM sukha kAcuM, jhAMjhavAnA nIra jevuM. paraNIne raMDAvuM pAchuM re. mohana pyArA." - kavi RSabhadAsa paNa AvI ja vAta kare che. "saNuM tAruM koNa sAcuM re, saMsAriyAmAM. ku kuDuM hete kIdhuM, tene sAcuM mAnI lIdhuM aMtakALe duHkha dIdhuM re. saMsAriyAmAM" ahiM graMthakAre duHkhanuM eka mAtra kAraNa dhananI Asakti batAvI che e Asakti-mamatvabhAvano tyAga e ja zAzvata sukhano rAjamArga che ema teo mAne che evuM spaSTa vidhAna zlokamAM jovA maLe che graMthakAranuM A sTeTamenTa akSarazaH satya che. 37

Page #39
fefefefefefefefefefefefefefefeff saMsAraduHkhAnna paro'sti rogaH samyagvicArAt paramauSadhaM na / tadrogaduHkhasya vinAzanAya, sacchAstrato'yaM kriyate vicAraH // 8 // fefefefofefofefofefffffffffffffffffffff To be subjected to mundane existence, . Is greatest of all grave wordly afflictions, There is no better, no surer cure - Than 'right - reflection,' : 'truthful' and 'pure' Hence, for the purpose of complete destructionde Of all the agony of this affliction, I here do suggest the right remedy, As spelt by the scriptures, true and holy.

Page #40
(8) EXPLANATION : Disease and death are feared by all men. But for a soul, this very wordly existence is the worst disease of all. This affliction can be cured only by the panacea of 'right reflection'. Right reflection, when undertaken as per the guidelines given in True scriptures, uproots all the suffering entailed by mundane existence. zlokArtha : saMsAranA duHkha jevo bIjo koI roga nathI. samyag vicAra jevuM bIjuM koI zreSTha auSadha-bheSaja nathI. mATe (janma - maraNa rUpa) roga sadaza duHkhanA nivAraNa mATe (sarvajJa prarUpita) sat-zAstra (Agama) thI A (nirNayAtmaka) vicAra karavAmAM Ave che. (8) bhAvAnuvAda: A saMsAranA Adhidaivika, Adhibhautika ane AdhyAtmika duHkho e ja vAstavamAM vyAdhi che. bIjA duHkho teno vistAra che. A vyAdhino jaDamULathI nAza karanAra sabhyan viSAra e parama zreSTha auSadha che. A samyag vicArano srota sarvaza deva prarUpita zAstra che. eTale tenA AdhAre ciMtana karavAthI duHkha ane rogathI kAyamI mukti meLavI zakAya che. zubha-suMdara vicArothI paryAvaraNane paNa sudhArI zakAya che. Rgvedano maMtra che :- 'Ja no madrA: Rtavo yantu vizvataH'' dareka dizAomAMthI " amane maMgala-samyag vicAro prApta thAo. (Rgveda 1-89-1) 39

Page #41
anityatAyA yadi cet pratIti stattvasya niSThA ca guruprasAdAt / sukhI hi sarvatra jane vane ca, no cedvane cAtha janeSu duHkhI // 9 // - One who upholds in his conviction The trainsient nature of all creation, And has with his Guru's gracious blessingsFirm faith in the intrinsic 'Truth' of all things, Wherever he lives, he lives happily; In the midst of men or in woodlands lonely, But he who holds no faith or conviction Is followed everywhere by inner agitation. 40

Page #42
(9) EXPLANATION : Equanimity heals all worldly wounds. This equanimity is attained by a being who (1) has firm conviction about the impermanence of the entire universe, (2) has the blessing of a true guru and (3) has, by the virtue of such blessing, strong faith in Truth. Beings who lack such conviction and faith, undergo constant suffering, whether they live in isolation or in social association. zlokArtha : (saMsAranA sarva padArthonI) anityatAnI jene khAtarI che ane saranA anugrahathI jene tatvaniSThA prApta thaI che te AtmA jagatamAM ke jaMgalamAM badheja sukhI che. athavA jo tene anityatAnI pratItI nathI ane tatvanI zraddhA nathI to te sarvatra duHkhI ja che. (9) bhAvAnuvAda: sukha ane duHkhanA AvartamAM A jIva hameMzA athaDAya che. ISTavastuno viyoga ane aniSTa vastunA saMyoganuM ghaTanAcaka satata cAlyA kare che. saMsAranI kSaNabhaMguratA pratikSaNa anubhavAya che. jo ekavAra A satyanI khAtarI thaI jAya ane sadgurU kRpAthI A zraddhA suddaDha thai jAya to sukha ApaNA hAthaveMtamAM che. sukha bahu dUra nathI. te samIpamAM ja che svAdhIna ane svAyatta paNa che. koI paNa sthitimAM game tyAre nagaramAM ke jaMgalamAM tame A sukhane mANI zako cho, basa, ATaluM samajI lo ke - "A paNa kAyama rahevAnuM nathI." A sUtra tamArI dilanI divAla upara kotarI do. anyathA dukha tamAro pIcho choDaze nahiM. (41) 41

Page #43
&&&&&efefefefefefefefefefefef * mohAndhakAre bhramatIha tAvat, saMsAraduHkhaizca kdiimaanH| yAvadvivekArkamahodayena, yathAsthitaM pazyati nAtmarupam // 10 // Lost in the darkness of self - delusion Tortured by ignorance and infatuation, Seeking an escape from worldly agony Man wanders, and wanders all over; aimlessly Until the 'Sun' of discerning vision - And knowledge, rises on his inner horizon And until he sees in its glorious brilliance His own true nature, his spiritual essence. efefefefefefefefefeffffffffffffffffffff + )

Page #44
(10) EXPLANATION : Man is tortured by worldly misery only as he is drowned in the darkness of delusion. Delusion is the root cause of a man's wordly wandering. This wandering comes to an end when the 'Sun' of discerning knowledge and vision dispels all the darkness and man sees his true nature in its light. zlokArtha : A jIvAtmA moha (rAga-dveSa) nA aMdhakAramAM tyAM sudhIja athaDAya che. ane saMsAranA (trividha) duHkhothI duHkhI thAya che. jyAM sudhI viveka rUpa sUryano udaya thayo nathI. svAnubhava-prakAza thatAMja potAnuM AtmasvarUpa oLakhAya che ane duHkhono (kAyamI) aMta Ave che. (10) bhAvAnuvAda: anAdikALanA ajJAna, moha ane mAyAnA aMdhakArane ulecavA AkAzanA sUryanI gati jyAM saMbhavita nathI te aMdhakAra bhedajJAnanA vivekano sUryodaya thatAMja kSaNamAM vilIna thai jAya che. mohane aMdhakAra sAthe ghaNuM sAmya che. aMdhakAra pudgala dravya che. jyAre mohanIyakarma paNa kAryaNa vargaNAnA pudgala che. ATha karmo paikI mohanIya karmanI pakaDa vadhu majabUta che temaja tenI sthiti paNa lAMbI che. aMdhakAranA AvaraNathI jema joi zakAtuM nathI. tema darzana mohanIya karmanA nibiDa AvaraNathI paNa AntarcakSu - prajJAcakSu DhaMkAi jAya che. duHkhI thAya che. AtmAnA sAcA avabodha vinA A duHkha TaLavuM azakya che. mATe he Atman ? tuM te mATe prayatnazIla thA. 43

Page #45
&fefefefefefefefefefefefefefefeff artho hyanartho bahudhA mato'yaM, strINAM caritrANi zavopamAni / viSeNa tulyA viSayAzca teSAM, yeSAM hRdi svAtmalayAnubhUtiH // 11 // ++++++++++++++++++++++++++++++ T That wealth is an evil to a holy soul - Which is to many an essential life - goal, A woman's gestures of love and loyalty Are like those of a corpse - lifeless and filthy, All wordly objects of sense satiation, Are just as venomous as deadly poison To him who has had the divine experience, Of dissolving himself in his soul - substance.

Page #46
(11) EXPLANATION : The previous verse highlighted the significance of wisdom. This one sings the glory of the divine experience of dissolution within one's self. All the sources of momentary mirth namely (1) Wealth, (2) Woman an (3) Worldly means of sense-satiation; become redundant to him who is engrossed in himself. Such a being looks upon wealth as an 'evil' and not as one of the four principle 'ends' of life. The gestures of a woman are as lifeless and meaningless to him as those of a corpse. Pleasures of the sense become poison for him whose heart overflows with 'self-experience'. zlokAIH jemane AtmAnubhUti thai che temane aneka prakAre sAMsArika sukhanA kAraNabhUta lokoe mAnI lIdheluM pratyakSa dekhAtuM dhana anarthakAraka ja lAge che temaja strIonA zRMgArarasanI vAto e mRtakanI vArtA jevI bhAse che ane indriyonA viSayo viSatulya lAge che. (11) bhAvAnuvAdaH jAtathI A jagatu juduM che - bhinna che. evuM jeNe sva-saMvedana karyuM che evA prAjJapurUSane A bhautika jagatanA kahevAtA koipaNa pralobhana AkarSa zakatAM nathI. saMsAra eka vizALa zopIMga senTara che. Theka-ThekANe pralobhanonA pATIyA mArelA che. ApaNe emAMthI pasAra thavAnuM che paNa A pAmarajIva te jovA mATe lalacAya che ane tene meLavavA mATe athAga prayatna kare che. ( 45 ]

Page #47
Ama jotAM jotAM ja jIvana purUM kare che. A jagatanA prAMgaNamAM traNa padArtha tarapha prANIne vadhu AkarSaNa rahayuM che te tarapha ahiM aMgulinirdeza thayo che. 1 kaMcana (dhana) 2 kAminI (strI) 3 kAmanA (viSaya lolupatA) jJAnanI najarathI enuM mUlyAMkana karatAM lAge che ke artha (dhana) ja badhAM pApo - aniSTonuM mULa che. pApano bApa paNa eja lobha che. Adi zaMkarAcArya kahe che ke - samarthanartha mAvA nityaM. arthadhanane tuM anarthanuM kAraNa samaja. te pachI strI saMbaMdhI vAtone - strI kathAne mRtaka sAthe sarakhAvIne tene niSNANa gaNI che. zaMkarAcAryajI kahe che. tAju teMpi nAsa: sA mA~ narakRtiH je mAnava kaMcana ane kAminImAM Asakata nathI te manuSyanI AkRtimAM paNa sAkSAt zaMkara che Aja bhAvane vyakata karatAM zrImad rAjacaMdrajI kahe che : nIrakhIne navayauvanA, leza na viSaya nidAna, gaNe kASTanI pUtaLI, te bhagavAna samAna. manuSyane ApeluM A birUda kharekhara khubaja viziSTa che trIjo naMbara kAmanAno che. kAmanAmAM mukhyatve viSayecchA hoya che. viSa ane viSya vacce mAtra eka ja akSarano phera che. viSa karatAM viSaya vizeSa hAnikAraka che. kAraNa jhera pIvAthI mRtyu ekavAra thAya che jyAre viSayo anekavAra mAre che. jJAnI purUSonuM A vizleSaNa Atmahita mATe khubaja upayogI che. 46

Page #48
++++++++++++ + ++ kAryaM ca kiM te paradoSadRSTayA ? ___ kAryaM ca kiM te paracintayA ca ? vRthA kathaM khidyasi bAlabuddhe ! kuru svakAryaM tyaja sarvamanyat // 12 // +++++++++++++++++++++++++++++ What is the need to focus attention T on others' wrongs; without any reason ? T How can others be your responsibility? How can their deeds cause you anxiety ? What anyone else does is none of your business Why this disgust, then why this distress ? O child - like being ; shun everything else - + And fulfil your duty to your own 'Self'! +

Page #49
(12) EXPLANATION : A potential self-attainer who has just set out on his spiritual path, is here forewarned against three probable pitfalls : (1) Tendency for fault - finding, (2) Anxiety for the well - being of others and (3) Frustration with wrong - doing of the world. One who seeks self - realisation must focus on doing his duty towards the 'Self' rather than remaining pre-occupied with the world. zlokArtha: (he Atmana) tAre bIjAnA doSa jovAnuM zuM kAma che? ane pArakI paMcAta karavAnuM paNa zuM prayojana che? are mUrkha? phogaTa zA mATe tuM duHkhI thAya che? tuM tArU Atmahita kara ane bIjuM badhuM choDI de. (12) bhAvAnuvAda pArakAMnA doSonuM darzana ane pArakI paMcAta choDIne he AtmanuM? tuM AtmalakSI bana. tuM tAruM hita sAdhI le. jayAre tuM bIjA tarapha eka AMgaLI cIMdhe che tyAre tArA hAthanI bIjI traNa AMgaLI tArI sanmukha hoya che e batAve che ke tArAmAM keTalAM doSo avaguNo che tene kema joto nathI? ekavAra soya ane cAraNI vacce saMvAda thayo. cAraNIe soyane kahyuM ke - tAre mAthe to kANuM che tyAre soye javAba Apyo ke - bena? tuM pahelAM jo ke tAre mAthe keTalA chidro che? durjananI daSTimAM pArakAnI sarasava jeTalI nAnI bhUla paNa moTI dekhAya che jayAre potAnA parvata jeTalAM doSo tarapha te AMkha ADA kAna kare che. khalaH sarSapamAtrANi parachidrANi pazyati / AtmanaH bilvamAtrANi pazyannapi na pazyati // (48)

Page #50
anya eka kavi kahe che. bUrA jo dekhana maiM calA, bUrA na dekhA koya / jo dila DhUMDhA ApaNo, mujasA bUrA na koya // A vAta akSarazaH sAcI che. doSa-daSTi thI sarvatra durguNo ja dekhAze jayAre guNa-daSTithI guNo jovA maLaze. jevI daSTi tevI sRSTi. upavananuM kAma sugaMdha ApavAnuM che jayAre ukaraDo durgadha phelAve che. eja rIte para niMdAnuM pApa paNa eTaluM ja nukazAna karyA che. potAnI jihavAthI pArakAnI azuci ulecavAnuM niMdanIya kAma koNa kare? jagatamAM satkAryo karanArA kadAca ghaNAM maLaze paraMtu koIne mATe tenI pITha pAchaLa sArUM bolanArA ke sAro abhiprAya ApanAra virala ja maLaze. be paMDito ekavAra eka yajamAnanA mahemAna banyA. yajamAne be paMDitonA eka bIjAne mATenA abhiprAya jANI lIdho pachI madhyAhane bhojana pIrasatI vakhate temanA bhANAmAM ekane bhUsuM ane bIjAne ghAsa pIrasyuM tethI baMne paMDito coMkI uThayA. yajamAne khulAso karyo ke tame ja ekabIjAne gadheDo ane baLada banAvyA che to tamAre yogya ja bhojana pIrasyuM che. baMne paMDitone potAnI bhUla turata samajAi gai. A zlokamAM upayukta "ciMtA' zabdano bhAvArtha e paNa che ke kadAca tame bIjAne sudhAravA mAMgo cho ke temane dharma mArge lAvavA iccho cho paraMtu tyAre jo tamane niSphaLatA maLe to e Agraha choDIne tuM tArA hitamAM lagI jA. zA mATe nirarthaka dukhI thAya che? "mAdhyamamAM viparIta vRtta, sadA manamA vidhAtu veva !" AcAryazrI amitagati kahe che ke - viparIta ke vibhinna vRtti ke pravRtti dekhAya tyAre te AtmanuM? tuM mAdhyasthabhAva dhAraNa karaje. A bhAvanA dvArA tAruM ane bIjAnuM kalyANa karI zakAya che. (49] 49

Page #51
teppefefefefefefefefe&&&&&&& * yasmin kRte karmaNi saukhyalezo, duHkhAnubandhasya tathA'sti nAntaH / * mano'bhitApo maraNaM hi yAvat, __ mUryo'pi kuryAt khalu vana karma // 13 // ffffffffffffffffffffffffffffff What good is that deletul that activity . + Which generates only a grain of gaiety ? And causes a bond - unbreakable and endless, Instead, with worldly unhappiness, of And subjects a being to agony of mind To go through a gruelling and gradual grind Tell me, which fool, which mindless being sa Spends all his life in such a doing ? + ++++++++10++++++++

Page #52
(13) EXPLANATION : Right conduct is as significant in spiritual aspiration as Right knowledge is. Right conduct leads to true and lasting happiness. Wrong conduct may bring joy in the short run, but it causes an endless bond with future misery. The shadows of one's own sins chase man till death and subject him to lifelong mental torture. To waste one's entire life time in such wrong doing is, indeed foolishness. * - - zlokArtha: je kArya karavAthI sukha lezamAtra maLe ane duHkhanI paraMparA vaNathaMbhI cAlyA kare ane mRtyu paryanta mAnasika kleza thAya tevuM kArya koi mUrkha mANasa paNa karato nathI. (to pachI vidvAna to kare ja zI rIte ?) (13) bhAvAnuvAda: tatvArthasUtranI "saMbaMdha kArikA'' mAM vAcakavarya zrI umAsvAti bhagavAne 6 prakAranA purUSonI kakSA batAvI che. 1. adhamAdhama 2. adhama 3. vimadhyama 4. madhyama 5. uttama 6. uttamottama A krama uttarottara zreSTha banato jAya che. mukhyatve to adhama, madhyama ane uttama che. tenA ja bIjA traNa peTA vibhAga che. A dRSTie joie to A loka ane paralokamAM duHkhI thavAya tevuM ahita AcaraNa karanAra mUrkha ziromaNI che. uparAMta jemAM sukhanI mAtrA atialpa ane alpakAlIna hoya temaja duHkha dIrdhakAlIna bhogavavuM paDe tevuM kArya sujJa mANase karavuM na joie. je pApakArya karyA pachI manamAM teno paritApa - vedanA rahe ane jIvanabhara teno pazcAtApa thAya tevuM kArya paNa karavuM na joie. chala, prapaMca, tathA garbhapAta, ApaghAta, jevAM guptapApo bhale bIjA na jANe paraMtu pote to teno sAkSI che ja. teno DaMkha mANasane hameMzA satAvyA kare che. mATe ja dharma hameMza zalyathI rahita hovo joie. 51

Page #53
+++++++++++++++++ yadarjitaM vai vayasA'khilena, dhyAnaM tapo jJAnamukhaM ca satyam / kSaNena sarvaM pradahatyaho ! tat, kAmo balI prApya chalaM yatInAm // 14 // fefefefefefefefefefefefefefefefefefefefefefefefefefefefefef ++++++++++++++++++++++++++++++ to Such finer fruits which ascetics desire - And after an entire lifetime - acquire ; 'Self - meditation' as also 'penance', 'Knowledge' and attainment of 'Real Essence' Are all burnt to ashes instantaneosly, Collectively, completely and very cunningly, By 'Kama, the God of sensual longing, to Oft cleverly disguised as a beautiful earthling. ++++++++(52) ++++++++

Page #54
(14) EXPLANATION : This verse shows how the power of lust can cause the spiritual ruin of a being. Kama, the God of love and lust often deceitfully robs great ascetics of the finest of fruits of all their spiritual aspiration. The 'self-meditation' 'penance', 'right knowledge' and 'Truth' attained by them after painstaking and persistent effort are all burnt down by lust in an instant. zlokAIH je munie jIvana paryanta sAdhanA karIne dhyAna, tapa, jJAna, satya vagere je saMpAdana karyuM hoya te badhuM ja kSaNavAramAM A prabaLa kAmadeva (vAsanA) taka joIne (bahAnuM zodhIne) bhasmIbhUta karI nAMkhe che. (14) bhAvAnuvAda: - bhAratIya darzanamAM dharma, artha, kAma ane mokSa - cAra purUSArtha mAnavAmAM AvyA che temAM "kAma" no paNa samAveza thAya che. eTale A daSTie jotAM "kAma" e purUSArthanuM eka aMga gaNI zakAya. tenI upekSA na karAya tema tene vikRta paNa na karAya 'kAma' e gRhasthadharmano pAyo che. te vinA purUSArtha pAMgaLo che. kavionI bhASAmAM "kAma" ne "kAmadeva" rUpe oLakhAvyo che. tene zarIra na hovAthI "anaMga' paNa kahyo che. chatAM te atyaMta baLavAna che kAraNa ke te manovikAra rUpa hoi sUkSma che. AgamasUtronI TIkAmAM kahyuM che : kAma? jAnAmi te mUlaM, saMkalpAt kila jAyase / ato'haM na kariSyAmi tato me na bhaviSyasi // 53] 53

Page #55
he kAmadeva! huM jANuM chuM ke - pahelAM tAro janma mArA manamAM thAya che - eTale udbhave che mATe ja kavio tane "manasina" ke "manmatha' kahe che te satya che. bhartuharie zRMgAra zatakamAM kAmadeva mATe vizeSa zabdaprayoga karyo che. "makaradhvaja" ane "kusumAyudha". "tamai namo mAvati sumAyudhAya" paNa tethI zuM? he kAmadeva jo huM tAro vicAra ja nahiM karuM to tAruM koI astitva ja rahetuM nathI. manovijJAnanI daSTie A vAta anubhavagamya paNa che. A kAmadevane parAjita karavA saMyamI jaina sAdhuo mATe brahmacaryanI nava vADa (maryAdA vizeSa) nuM ullaMghana na karavA sAvacetI rAkhavA kahyuM che. kAmoddIpaka dazyo na jovA ke atipauSTika AhAra na levo vagere chatAM paNa A kAmadeva cora nI jema gupta rIte pravezIne mahAna kahevAtA tapasvI, RSi, munione kyAreka padabhraSTa karI nAMkhe che. ane AkhI jIMdagImAM mahAprayatna upArjita karelI pratiSThA, tapazcaryA, sAdhanA, ArAdhanA, jJAna vagerene paLavAramAM ja jamInadosta karI de che. bhalabhalA mAdhAtA ane mahAtmAo paNa kAmadevanI aDapheTamAM AvI gayAnA ahiM keTalAMka bolatAM pUrAvA rajU karyA che. * gaNikAnA arthalAbhane paDakAravA jatAM naMdiSaNa munine A kAmadeve pachaDATa ApI hatI. vividharUpa karavAnI camatkArika zakti (Mirecle) dharAvatAM muni aSADhAbhUtine naTakanyAnA bAhupAze jakaDI lIdhA hatA. sthUlibhadrajInA siMhaguphAvAsI baMdhu munivare gurUnI AjJAno anAdara karIne rUpakozA rAjanartakIne pratibodha karavA jatAM pote ja parAjita thaI gayA hatA. ane sAdhvI rAjamatIne guphAmAM nirvastra jotAM ja rathanemie anucita mAMgaNI (oNphara) mUkI hatI. paraMtu zAstroe temanA jaya-parAjaya bannenI noMdha lIdhI che. (54) 54

Page #56
ahiM A jANavuM rasaprada thaze ke - manusmRti A aMge kaDaka Adeza jArI kare che. naiSThika brahmacArIe strI sAthe saMbhASaNa karavuM nahIM, smaraNa karavuM nahI ane mukhadarzana paNa na karavuM. manusmRtimAM A pramANe ullekha maLe che ke mAtrA svastrA duhitrA vA, naikazayyAsano bhavet / balavAn indriyagrAmo, vidvAMsamapi karSati / Indriyo no svabhAva sAmAnya rIte niraMkuza hoya che. te kayAre dago deze te kahevuM muzkela che. te vidvAnane paNa choDatI nathI. mATe potAnI sagI mAtA, bhaginI-bahena, ke putrI sAthe ekAMtamAM ekasthAne besavuM ke rahevuM nahIM. e nirvivAda che ke - kudaratanA kamamAM A vAtano inkAra karI zakAya tema nathI. 55

Page #57
fefefefefefefefefefefefefefefefef. balAdasau moharipurjanAnAM, jJAnaM vivekaM ca nirAkaroti / mohAbhibhUtaM hi jagadvinaSTaM, tattvAvabodhAdapayAti mohaH // 15 // Delusion; a man's most mighty enemy, With all of its force and all its furyDestroys his knowledge, all his 'inner light', His power to seperate the 'wrong' from the 'right' Having been overcome by such a delusion The world turns blind to self destruction, do But one's delusion disappears suddenly On knowledge of the Essential Reality. ++tta+ur) ++++ pa6

Page #58
(15) EXPLANATION : Lust nullifies all one's accomplishment. However the root cause of lust is delusion. This verse deals with the ill - effects of delusion and points to its cure. Delusion (1) destroys knowledge and wisdom and (2) leads the world to self-destruction. This age - old delusion however, disappears suddenly when one realises the 'Essential Reality' i.e. the true nature of things. zlokAIH A moharUpI zatru baLAtkAre prANIomAM jJAna ane viveka guNano nAza kare che. vaLI mohathI parAjita A jagata vinAza pAmyuM che Avo moha tatvanA viziSTa avabodhathI naSTa thAya che. (15) bhAvAnuvAda: mohane moharAjA tarIkenuM birUda apAyuM che. kAraNake tenI zakti, sAmarthya bIjA karmo karatAM vizeSa che. moha-rAjA e kAMI AdaravAcaka zabda nathI. kAraNa te zatrupakSano rAjA che. eTalA mATe tene AtyaMtara zatru kahyo che. je mAlikanA gharamAM rahIne ja mAlikanuM nukazAna kare che. bahAranA zatruone sahelAithI jItI zakAya che paNa paripune jItavA duSkara che. zatrunA sainyanI chAvaNInuM saMcAlana A moharAjA kare che ane baLa jabarIthI jIvonA jJAna ane viveka guNano nAza kare che. moharAjAe AkhA (57)

Page #59
jagata upara ghero ghAlyo che tenI lapeTamAM bhalabhalA bhaDavIro AvI jAya che. mohane jitavAno eka mAtra saphaLa mArga che. tatvanuM parijJAna Adi zaMkarAcArya kahe che - "te tatve : saMsara?" arthAt ekavAra tatva jANI lIdhA pachI saMsAra TakI zakato nathI. tenuM paribaLa kSINa thaI jAya che. moha-vijayanI A gurucAvI che. prakAza thavAthI jena aMdhakAra TakI zakatuM nathI eja rIte hRdayanI bhItaramAM tatvAvabodhano arUNodaya thatAM ja mahinA sAmrAjayano aMta Ave che. pa8

Page #60
+++++++++++++++++ fefefefofeffoffeff sarvatra sarvasya sadA pravRtti, 1Hkhasya nAzAya sukhasya hetoH / tathApi duHkhaM na vinAzameti, * sukhaM na kasyApi bhajet sthiratvam // 16 // fefefefefefefefefefefefefefefefefefef Always, everywhere, all activity, And all endeavour of hummanity, Is for destruction of wordly distress, And for the purpose of gaining happiness, Yet, it is seen that there is no end - To unhappiness found at every bend, No one, anywhere, is ever able - To obtain happiness lasting and stable. . . . . . UTTP fefefefefeff ut & fefefefefef 59

Page #61
(16) EXPLANATION : Attainment of lasting and stable happiness is the aim of all wordly activity. But all worldly achievements like acquisition of wealth, physical beauty and strength, sensual pleasures or political power fail to uproot man's agony permanently. Thus all worldly activity is meaningless to him who is in search of genuine bliss. zlokArtha: (A jagatamAM) sarvaThekANe sadAkALa sarva prANIjagatanI pravRtti duHkhanA nAza mATe ane sukhanI prApti mATe ja hoya che chatAM paNa duHkha nAza pAmatuM nathI ane sukha koineya sthiratAne pAmatuM nathI. (16) bhAvAnuvAda A saMsAranuM eka sanAtana satya ahiM rajU karAyuM che. duHkhano nAza ane sukhanI prAptino zAzvata upAya zuM? saMsAranA A bahucarcita ane saLagatA praznano Aja sudhI ukela Avyo nathI. jyAM sudhI dunyavI, pArthiva, bhautika sukha-duHkhano prazna che te mATe anAdikALathI Aja sudhI sukhaprApti ane duHkha muktinA prayatno thatAM ja AvyA che. thAya che. temaja bhaviSyamAM paNa thaze. atre zlokamAM upayukta sarvatra, sarva, savA, ane sarvathAno zabda-prayoga samajavA jevo che. A pravRttinuM kAryakSetra ghaNuMja vistRta che. anAdikAlIna che. kIDIthI kuMjara sudhI, raMkathI rAjA sudhI ke pachI sUkSma ke bAdara sajIvasRSTi prayatnazIla che chatAM e kahevAtuM sukha sadAkALa koIne TakyuM nathI ane

Page #62
duHkhano aMta Avyo nathI tenuM kAraNa zodhavuM ja rahyuM? AnuM rahasya ArSadaSTAoe zodhI kADhayuM che. jagatamAM kArya ane kAraNano eka sanAtana niyama cAle che. sukha ane duHkha e kArya che. eTaleke pariNAma (Result) che. tenuM sarjana prANInA dharma ane adharmanA paryAyarUpa puNya ane pApanA kAraNe thAya che. eka ciMtake kahyuM che ke - "mANasane phaLarUpa sukha joIe che paNa e phaLa je vRkSa upara uge che te dharmavRkSanI kALajI levI nathI ke mAvajata karavI nathI. eja rIte pApanA pariNAmarUpa duHkha koIne joItuM nathI chatAM 18 pApasthAnakonuM sevana choDavuM nathI. A Azcaryajanaka che." A kArya-kAraNanI ghaTamALane rokavAnuM nAma che "saMvara'. A saMvarabhAvano svIkAra karavo joIe. upazama, viveka ane saMvara A zabdatripuTIe ja muni cilAtI putrane pApathI bacAvI lIdhAM hatA. A saMvaranA vicAra-vimarza-viniyoga dhyAnano ja mahimA che. jyAre saMta kabIre A paristhitine taddana judo ja vaLAMka ApIne A rIte rajU karI che.. sukhiyA saba saMsAra hai, khAve aura sove, duHkhIyA dAsa kabIra hai, jAge aura rove." suvicAranI A keDI paNa ApaNane gaMtavyasthAne laI javA kAMIka saMketa to kare ja che. 61. 61.

Page #63
17 yat kRtrimaM vaiSayikAdisaukhyam, bhraman bhave ko na labheta martyaH ? sarveSu taccAdhamamadhyameSu, yad dRzyate tatra kimadbhutaM ca // 17 // Going through cycles of mundane existence, Which mortal does never come to experience - Sensual, wordly pleasures unreal, Unlasting, unnatural and incidental ? All beings whatever their spiritual stature The lowest of lowly and the mediocre Are seen to be enjoying wordly happiness What wonder is it then, if you too possess? - 62

Page #64
(17) EXPLANATION : Renunciation of all worldly activity is, indirectly advised in this verse. Firstly, it. analyses the basic nature of worldly pleasures that are (1) sensual and (2) artifical. Secondly, it enlists the kind of beings that enjoy these sensual pleasures. All beings, irrespective of their spiritual stature, whether they are (A) lowly (B) mediocre or (C) sublime, do happen to enjoy sensual pleasures. Thus, a being cannot be assumed to be genuinely happy only on the basis of the sensual pleasures he enjoys. zlokArtha : A saMsAramAM paribhramaNa karatA jIvane kRtrima-asthAyI evuM pAMca IndriyonA viSayonuM sukha kayAM nathI maLyuM? (malyuM ja che). A kahevAtuM sukha to sarva adhama ane madhyama prakAranA lokamAM paNa jovA maLe che. temAM zuM Azcarya che? (17) bhAvAnuvAda: " jJAnI purUSoe Indriyajanya vaiSayika sukhane kRtrima - Artificial kahyuM che. arthAta hakIkatamAM nathI mAtra sukhAbhAsa che. jhaMjhavAnA nIra jevuM che. jamatI vakhate svAdamAM sukha lAgyuM paNa te te jyAre rogamAM pariName che tyAre duHkhano anubhava thAya che. jAtIya sukhano paNa evo ja karUNa - dArUNa aMjAma Ave che. A kahevAtuM sukha maLavuM kAMi muzkela nathI. te to hIna - nIca ane madhyama - sAdhAraNa jAtimAM paNa upalabdha che tenuM koI vizeSa mahatva nathI. ane uttamakuLamAM to A sukha janmajAta maLe che. dhanADhaya parivAramAM janma lenAra bALaka AvA sukhano janmathI ja hakkadAra bane che. prazna to che - puNyarAzithI maLelI A sAmagrIno keTalo sadupayoga thAya che? eja AzcaryakArI ghaTanA che. AthI ja besatA varSanA nUtana prabhAte zAlibhadranA vaibhavanI ane abhayakumAranI budhdhinI mAMgaNI karavAmAM Ave che. ( 63) lo sadupayoga cha ka to che che. AthI ja je vaibhavanI

Page #65
+ ++ + + * kSudhAtRSAkAmavikAraroSa hetuzca tadbheSajavadvadanti / tadasvatantraM kSaNika prayAsakRt, yatIzvarA dUrataraM tyajanti // 18 // * befefefefefefefefefefefefffffffffff Root causes for instincts of hunger and thrist, And passions like anger and instinct for lust, Such wordly objects that always do allure. of And fan inner fires, are deemed as a cure - 0 By beings blindfolded and bound by ignorance, But supreme sages shun them from a distance, do Knowing that they are contingent, transiento + And are on human endeavour dependent.* 64

Page #66
(18) EXPLANATION : After explaining the futility of worldly activity in verse 16 and the insignificance of worldly pleasures in verse 17, the poet now presents the contrast in the view - points of ordinary men and true ascetics towards objects of wordly pleasures. Worldly beings, ignorant of the true nature of things, consider worldly objects as a cure to craving. They fail to realise that these objects may satiate their desires and pacify their passions in the short run but ultimately end up only intensifying them. 'Yatis' or saintly seekers, on the hand, know that wordly pleasures are (1) contingent (dependent on external factors like fate), (2) transient and (3) endeavour - oriented (they can be attained by conscious effort) Knowing this, true ascetics shun all objects of wordly pleasures. zlokArtha: sudhA, tRSA, kAmano Avega, kodhano Aveza, vagerenA kAraNone viSayalubdha jIvo auSadha jevA mAne che. paraMtu te sudhAdika zamAvavAnA kAraNarUpa upAyo parAdhIna che. kSaNika che, ane prayatnasAdhya che. tethI tene yogI purUSo atyaMta dUrathI ja teno parityAga kare che. (18) bhAvAnuvAda: bhUkha ane tRSA e zarIrano Avega che. kodha, ane kAmavikAra e manano Avega che. A badhAM zarIra ane mananA vikAro che. vikRti che, roga che. A rogane nAbUda karavAnuM auSadha jJAnIonI najaramAM tenuM pAlanapoSaNa nahIM paNa tenuM zoSaNa che. eTale ke AtmasaMyama che. keTalAMka lAlacu 65

Page #67
- Asakata mANaso evuM mAne che ke bhUkha lAgI che to te khAvAthI dUra thaze. tRSA lAgI che to pANI pIvAthI maTI jaze. paNa jyAre teo bhakSya - abhakSma, khAdya-akhAdya, peya-apeyano viveka khoI bese che ane game te gametyAre khAvA mAMDe che tyAre te rogano zikAra bane che. ane tenI pavRtti pAMgare che. maithuna rUpa kAmabhoganI icchA bAbata paNa jJAnIono daSTikoNa viSayabhogathI virakata thavAno che. zarIra-mananA Avegone AdhIna thavAthI ke tene tRma karavAthI to te zAMta thatAM nathI balba jorathI bhabhUke che. ema ArSadaSTAonI ekasarakhI sarvAnumate mAnyatA che na jAtu kAmAH kAmAnAM, upabhogena zAmyati / __ haviSA kRSNavarmeva, bhUya evAbhivardhate // viSayonAM upabhogathI icchAo kadI tRpta thatI nathI paNa te vadhe che. agnimAM ghInI Ahuti ApavAthI agni jema vadhu prajvalita bane che. eja rIte krodhAdi sAme jItavAno sarvazreSTha mArga zatrune kSamA bakSavAno che. talavAra sAme bacavA mATe DhAla ja joIe. tema ahiM paNa samajavuM vikArone jItavA mATe tenA pratipakSI upAyo ja kAmayAba nIvaDI zake. A daSTie yogIzvaro-yatIzvaro sudhA, tRSAne tRpta karIne nahIM paNa tapazcaryAthI tenI upara vijaya meLave che. abrahmarUpa maithunecchA Upara brahmacaryanA pAlanathI vijaya meLave che ane kodhane kSamAthI jIte che. A upAyo svAdhIna, zAzvata ane sahaja che mATe ja yatIzvarono A sAdhanAmArga alaukika ane sarvazreSTha che. 66

Page #68
fefefefefefefefefefefefefefefefofof fefeffofofofofofofofofof. gRhItaliGgasya ca ceddhanAzA, gRhItaliGgo viSayAbhilASI / gRhItaliGgo rasalolupazced, * viDambanaM nAsti tato'dhikaM hi // 19 // A hermit who holds in his heart hidingly TA hope for riches, which are wordly, unholy, A man in the mask of a mendicant who Desires sensual pleasures all through, One who possesses all symbols of sainthood, But favours the flavours of forbidden food cals indeed the picture of great irony, + His monkhood is world's most mindless mockery. fefofefoft bzhi0ni-mi-rigs :0)'di-mi-di-mi-di-mi-ni

Page #69
(19) EXPLANATION : The guidance of True Guru is one of the most essential elements which lead to liberation. Here, the inner tendencies of an Untrue Guru are explained to enable a seeker to correctly identify a True Guru. A pseudosaint inwardly clings to (1) thrist for wealth (2) desire for sensual pleasures and (3) craving for forbidden food. His monkhood is a mockery because his outward chastity is not accompained by inner purity. This verse calls upon a seeker to cultivate true detachment and right renunciation before initiation to monkhood. zlokArtha : muniveza paridhAna karyA pachI paNa jo dhana-saMcayanI tRSNA hoya, ke indriyonA viSaya sevananI abhilASA hoya ke pachI svAdendriyanI lolupatA hoya to tenA jevI bIjI adhika viDaMbanA koI nathI. (19) bhAvAnuvAda graMthakAre ahiM kahusatya khUba ja hiMmatathI raju karyuM che. A Takora khAsa karIne to kahevAtAM veSadhArI munine uddezIne karI che. AthI ja A zlokamAM traNa traNa vAra ""gRhItasiMga' zabdanI punarAvRtti karI che. paraMtu pratyeka AtmasAdhaka mumukSuone lAgu paDe che. muni-jIvananA traNa moTA bhayasthAno ( 68

Page #70
tarapha aMguli-nirdeza karatAM kahe che ke 1. dhana-saMcayanI vRtti 2. viSaya-bhoganI abhilASA 3. svAdendriyanI lolupatA. A trikoNamAM graMthakAre bIjA aneka aniSTonA mULa samAvI lIdhA che. jo muniveza dhAraNa karyA pachI paNa ukta doSo yathAvat hoya to tethI moTI koi biTaMbanA nathI. arthAt AthI moTI koi Apatti ke koi kaSTadAyaka ghaTanA nathI. eTale vAstavikatA to veSa-parivartananI nahIM paNa vRtti-parivartananI che. AthI ja uttarAdhyayana sUtramAM 'na vi maMDaLa samo'' eTale ke mastakanuM muMDana ke keza-luMcana karavAthI sAdhu-zramaNa thavAtuM nathI. evo spaSTa zabdomAM ullekha karyo che. vizeSamAM je ukta traNe doSone lakSyamAM laine kahevAmAM ApyuM che te gRhastha-zrAvako mATe hajI kadAca kSamya che paNa sAdhu mATe te akSamya ja gaNAya. jJAnagarbhita vairAgyathI A doSo TALI zakAya che. mATe ja mumukSu munie prayatnazIla thavuM. 69

Page #71
fefefefefefefefefefefefefefefefef ye lubdhacittA viSayArthabhoge, affeemala GUMI: te dAmbhikA veSadharAzcadhUrtAH, __ manAMsi lokasya tu raMjayanti // 20 // fefefefefefefefefefefefefefefefefefefefefofefoffeffoff fffffffffffffffffffffffffffff He who ceaselessly and subconsciously Longs for all kinds of sensual revelry, And outwardly unties all wordly strings And yet to innermost craving who clings, He, who is in fact 'hypocrisy in person', A cheat in the garb of a holy human - Is in essence, just a world - entertainer And neither a 'seeker' of self nor 'attainer'. fofofof 20 fefefefefefe

Page #72
(20) EXPLANATION : Outward monkhood, unaccompained by inner detachment and discipline, is only a hypocrisy. A being who subconsciously seeks sensual pleasures all the time, while practising outward austerities, is a cheat in the garb of a holy being. Such a person who aims at pleasing the world with his hyprocritical holiness can never attain self - realisation. zlokAIH je manuSyo pAMca indriyonA viSayabhoga ane dhananA lAlacu che chatAM bahArathI virAgIno dekhAva karatAM hoya ane bhItaramAM rAgI che teo daMbhI kapaTI, veSadhArI Thaga che ane teo (mAtra) bicArA bhoLA ajJAna lokone ja bharamAve che ane lokanA cittane ja raMjita kare che. (20) bhAvAnuvAda: graMthakAre ahiM e kahevAtA veSadhArI muninI sakhata zabdomAM jhATakaNI kADhI che. tenI pAchaLa temano puNya prakopa pragaTa thAya che. muni veza dhAraNa karyA pachI paNa jo dhananI Asakti chUTatI nathI ke indriyonA viSayonA upabhoganI pipAsA rahetI hoya ke pachI svAdiSTa bhojananI vRdhdhi hoya to tenAthI moTI kaI viTaMbanA - Apatti hoI zake? Ama chatAM paNa bhoLA - bhadrika lokonuM manoraMjana karavA nATakIya Dhabe je jIvana jIve che teo pAkhaMDI, vezadhArI, dhUrta-Thaga ane AtmavaMcaka che. AvuM kone game? S [71]

Page #73
fefefefefefefefefefefefefefefefef mugdhazca loko'pi hi yatra mArge, nivezitastatra ratiM karoti / dhUrtasya vAkyaiH parimohitAnAM, keSAM na cittaM bhramatIha loke ? // 21 // * ffffffffffffffffff to Simple beings, enchanted, misguided, to Become mentally, thoroughly lop * sided And follow with greatest delight and devotion to The so-called pathway to 'realisation' For, who falls, not prey to fatal attraction, of a sorcerer's most splendid oration? And once thus deluded, who is capable - sb To be in his mind unshaken and stable ? ---------------------------------------- fefefefefeftafefefefefept

Page #74
(21) EXPLANATION : This verse narrates how men, misguided by pseudo - saints, fall prey to delusion. Simple - minded worldly beings get easily influenced by the splendour of speech of the so-called chaste beings, who are actually cheats. They devoutly follow the path shown to them by such hyprocritical gurus. Thus misled, they get mentally distracted and lose their spiritual focus. zlokArtha: loka samudAya lagabhaga ajJAna hoya che tethI tene jema dorIe tema tenuM anusaraNa kare che temAMja rAce che. A jagatamAM dhUta-purUSanA vA cAturyathI prerAi konuM citta calAyamAna thatuM nathI? (21) bhAvAnuvAda: paraMtu Ama zAthI bane che? graMthakAra AnA mULamAM jaIne kAraNa zodhI lAve che. kAraNake lokasamUha lagabhaga ajJAna ane gatAnugatika hoya che. dhUrta vyakti teno geralAbha uThAve che. temane unmArge dorI jAya che. Ama anarthonI paraMparA sarjAya che. ArSadakhAnA hRdayamAM karUNA ubharAya che ane jagatanA jIvone A pralobhanothI dUra rahevA hAtha ugAmIne "jAgatA re jo" nI Tahela nAMkhe che. maharSi vedavyAse paNa AvIja AMtaravyathA pragaTa karatAM kahayuM che:"ryavAhU: virapepa, na kRti 'hAtha ugAmIne, bUmo [73]

Page #75
pADIne kahuM chuM paNa mAruM koI sAMbhaLatuM nathI. upaniSadvI eka prArthanAmAM kahevAmAM AvyuM che ke - dirathamathena pAtrA, satyasthApihita muvam tat tvaM pUSan ? apAvRNu satyadharmAya dRSTaye // " mAyA rUpa suvarNanA AvaraNathI satyanuM mukha AcchAdita che. AthI he pUSanuM - sUryadava? tame satyasvarUpanI prApti mATe amArA ajJAna-aMdhakAranA paDalo dUra karo. dUra karo, dUra karo. 74

Page #76
fefefefefefefefefefefefefefefef fofefofefofefofefofefofefofefoffe ye nispRhAstyaktasamastarAgAstattvaikaniSThA galitAbhimAnAH / saMtoSapoSaikavilInavAJcchAste raJjayanti svamano na lokam // 22 // * + True holy beings, who hold no desire, + Having discarded attachment entire, a * To 'Truth' are devoted wholly and solely, * * Have dissolved all pride and pomposity, % Whose all in one wish is only nourishmentof the sacred spirit of 'self contentment' Such beings seek genuine joy of the 'Self' do Instead of pleasure of everyone else. fofofofofofofofofof - pa

Page #77
(22) EXPLANATION : The nature of a truly detached and holy being is described in this verse. True saints are (1) desire-free (2) totally detached (3) devoted to Truth (4) devoid of pride and (5) seekers of self-contentment. Such beings have no need to please people deceitfully. They only seek genuine bliss, which is in fact the true nature of the 'self', by cultivating spiritual virtues. zlokAIH jeo niHspRhI che. jemane jagatanA paugalika padArthomAM rAga ke Asakita nathI. (upalakSaNathI veSa paNa nathI). jIvAdi tatvomAM ekaniSThA vALA che. je abhimAnI nathI. (namra che) je saMtoSavRttinA poSaNamAMja magna che teo potAnA mananuM ja raMjana kare che paNa lokonuM raMjana karatA nathI. (22) bhAvAnuvAda: nATakamAM vidUSakanuM pAtra hoya che. tenuM kArya lokonuM manoraMjana karavAnuM hoya che. jeNe mAtra yena kena prakAreNa lokonuM raMjana ja karavuM che. tene svahitanI ke AtmaraMjananI khevanA nathI teo sAcA arthamAM sAdhaka ke mumukSu nathI paNa nATakIyA che. "janamana raMjana dharmanuM mUla na eka badAma" adhyAtmanA kSetramAM janaraMjanane koI ja sthAna nathI. tema chatAM dharmamAM manoraMjana praveze che tyAre dharma potAnI guNavattA ghaTADe che. (76 )

Page #78
AjathI thoDA varSa pahelAnA bhUtakALamAM DokIyuM karatAM jaNAze ke - jyAre dharmamAM AvI paristhiti UbhI thaI tyAre dharma peTapUrtinuM sAdhana banI gayo hato. mahopAdhyAya zrI yazovijayajI ma. A vAtano ekarAra karatAM zrI sImaMdhara svAminA stavanamAM kahe che ke ' "dhUmadhAme dhamAdhama calI, jJAna mAraga rahyo dUra re, svAmi sImaMdharA vinati." sAcA sAdhako AvA sastAM lokaraMjanamAM na paDatAM AtmaraMjanano ja Agraha rAkhe che. ahiM AvA sAdhakonI sAcI oLakhANa ApI che. jeo aihika ane pAralaukika baMne pArthiva lAbhothI nirapekSa che. rAga-dveSathI alipta che. tatvaciMtanamAMja eka mAtra rUci che. jemaNe abhimAna - ahaMvRttine ogALI dIdhI che. jeonI niSpApa jIvana-caryA che. ItyAdi guNothI samRdhdha sAdhu potAnI sAdhanAmAM ja dattacitta rahe che. 77

Page #79
tAvadvivAdI janaraJjakaca, yAvanna caivAtmarase sukhjnyH| cintAmaNiM prApya varaM hi loke, jane jane kaH kathayan prayAti ? // 23 // +++++++ One is involved in debate and discussion, And pleasing people is his prime concern, Until he discovers the spiritual bliss of That is absolutely and naturally his For, who in this world, on discovering, The Jewel that is 'all wish fulfilling', Goes on around the entire universe Foolishly proclaiming his fortune to others? +++++++ ++++++++ ++++++++

Page #80
(23) EXPLANATION : A wonderful analogy emphasises how invaluable spiritual bliss is, as compared to social approval and worldly glory. A man tries either to prove his superiority or to entertain others, by indulging in debate and discussion, only as long as he is unaware of the nectareous taste of spiritual bliss. For a man who acquires the 'all-wish-fulfilling' jewel neither seeks any other wealth nor goes on proclaiming his good fortune to others. zlokArtha: A jagatamAM jIva tyAM sudhIja vAda-vivAda kare che ane lokonuM manoraMjana karato rahe che jyAM sudhI te AtmAnubhUtinA sukhane jANato nathI. zreSTha (durlabha) evA ciMtAmaNi ratnanI prApti thayA pachI zuM koI lokone kaheto (ke batAvato) phare che? (23) bhAvAnuvAda: Atmahita sAdhavAnI vAtanA anusaMdhAnamAMja graMthakAra kahe che. AtmajJAnI kadApi khoTA vAdavivAdanA vamaLamAM phasAto nathI. tema nATakIya Dhabe lokaraMjana paNa karato nathI. paraMtu te jJAnAmRtanuM Acamana karIne svasaMvedananuM sukha anubhave che. svasukhamAM tRma evo sAdhaka duniyAnA bajAramAM potAnA sukhanI harAjI karavA jato nathI. A muddAne samajavA mATe graMthakAre suMdara daSTAMta ApyuM che. mAnI lo, koI bhAgyayoge bahumUlya ciMtAmaNI ratna malI gayA pachI zuM koi ghare ghare darekane batAvato phare che? nahiM ja. athavA garbhazrImaMta purUSa jema potAnI saMpattinuM jAheramAM pradarzana karato nathI. balka tene surakSita rAkhe che ane manomana kRtakRtyatA anubhave che. 79

Page #81
24 SaNNAM virodho'pi ca darzanAnAM, tathaiva teSAM zatazazca bhedAH / nAnApathe sarvajana: pravRttaH, ko lokamArAdhayituM samarthaH ? ||24|| All the six systems of philosophy Are found to be mutually contradictory There are a hundred sub-streams to each one, Each flowing in quite a different direction, Folks are thus seen to be following always, Several religious and righteous ways. When such chaos is widely prevalent How can one win universal assent ? 80

Page #82
(24) EXPLANATION : It is impossible to attain universal and eternal agreement in this world. There are six main streams of philosophy which are mutually contradictory, due to the difference in their approach to Truth. Further, each philosophy has several sub-types of its own which have a similar problem. Hence we find people all over the world following different philosophies and religions. In such a situation it is highly improbable that one can win the approval of entire humanity at once. It is therefore better that one concentrates on self-search rather than on fruitless debate and discussion. zlokArtha: cha darzano (sAMpradAyika vicAradhArA) paraspara virodhI che. tenA vaLI seMkaDo bheda-prabhedo che. loka samudAya judA judA (dharma, saMpradAyanA) mArge rUci mujaba jaI rahayo che. (te sthitimAM) sarvalokane prasanna karavA koNa samartha che? (24) bhAvAnuvAda: bhAratIya cha darzanazAstronI philosophI eka bIjAthI judI paDe che te uparAMta tenA seMkaDo peTA bhedo che. loka samUha pota potAne manapasaMda vibhinna mArganuM anusaraNa karI rahyo che. A paristhitimAM dareka ne rAjI karavA koNa samartha che? arthAt A azakaya che. to pachI zuM karavuM? A praznacihana mUkIne graMthakAra svasammukha banIne potAnuM zreya - kalyANa karavuM e ja yogya che evuM ahiM garbhita pratipAdana karyuM che. A jagatamAM anAdikALathI budhdhi ane zraddhA vacce baMdha cAlyuM Ave che. jyAM budhdhi samApta kuMThita thaI jAya che tyAM zraddhAno prAraMbha thAya che. A samyaka zradhdhA ja AstikatAno pAyo che. ( 81 ]

Page #83
maharSi vedavyAse A viSamatAnuM varNana-citraNa A rIte karyuM che :tarko 5 pratiSThaH smRtayopi bhinnAH, naiko muniryasya vacaH pramANam / dharmasya tatvaM nihitaM guhAyAM, mahAjano yena gataH sa panthAH // tarka - anumAnanA mApadaMDathI praznonuM nirAkaraNa karavuM azakaya che. smRtio, zrutio, upaniSado vaLI kAMika juduMja pratipAdana kare che. purANa kathAo purANI thaI gaI che. upadezako - pravacanakAromAM matamatAMtara che eTale temanuM prAmANya zaMkAspada che. dharmazAstronuM rahasya Aja sudhI guphAmAM guma rahyuM che. eTale have upAya tarIke ziSTa-pratiSThita mahAjananA mArgane anusaravuM e ja rAjamArga che. | dArzanika jagatanI A arAjakatA joine adhyAtma yogI zrI AnaMdadhanajI prabhunI stutimAM A rIte nivedana kare che - abhinaMdana jina darisaNa talasIe, darisaNa durlabha deva, mata mata bhedare jo jai pUchIe sahu thApe ahameva. hetu vivAde ho citta gharI joIe atidurgama nayavAda, AgamavAde ho gurUgama ko nahi e saghaLo vikhavAda. zrImad rAjacaMdrajI paNa Avo ja abhigama svIkAre che : racanA jina upadezakI, paramottama tina kALa, iname saba mata rahata hai, karate nija saMbhALa samagrarIte jotAM kahI zakAya ke - AtmalakSI banIne he AtmanuM? tuM tAruM hita sAdhI le. emAM ja tArUM kalyANa che. (82)

Page #84
fefefefefefefefefefefefefefefepof. 25 fofefofefefefefefef tadeva rAjyaM hi dhanaM tadeva, tapastadeveha kalA ca saiva / svasthe bhavecchItalatA''zaye cet, no ced vRthA sarvamidaM hi manye // 25 // ffffffffffffffffffffffffffffff + His kingdom is kingdom in reality, -----.. This wealth is a symbol. of true prosperity, His penance as penance is valid and true, + His arts are as arts, successful too - / Who has in his mind, peace on their possession And a perpetual calm in his intention, Without this peace, this tranquillity What holds any value or validity ?

Page #85
(25) EXPLANATION : This verse directly points to the fruits of cultivating virtues for 'self-pleasure'. Such virtues lead to a perpetual inner calm and peace of mind. All the worldly possessions like endless wealth and vast kingdoms; artistic accomplishments and spiritual attainments like great penance, have some value or validity as means to true joy, only when one has peace of mind. zlokArtha: jo tamArA cittanI prasannatA che ane pariNatimAM pavitratA che to maLeluM rAjya (sattA) dhana-saMpatti, tapa-sAdhanA, ke kaLA e badhuM sArthaka che anyathA tenuM koi mUlya nathI (eTale niSphaLa che) ema huM samajuM chuM. (25) bhAvAnuvAda no je vRthA savama hi maLe'-anyathA sarva niSphaLa che ema huM mAnuM chuM" ahiM graMthakAra khubaja AtmavizvAsathI pratipAdana kare che. temanI A pratIti svayaMbhU che. kadAca tamane sArA nazIbe sattAnuM siMhAsana malI paNa gayuM, tame kadAca dhana-kubera paNa banI gayA. athavA tame saMnyasta cho ane tapa-japanA zikhare paNa pahoMcI gayA cho. ke jIvananI judI judI vidyAo ke kaLAo paNa hAMsala karI lIdhI che paraMtu jo tamane mAnasika zAMti prApta nathI to badhuM ja nirarthaka che mATe ArSadaSTAoe cittanI zAMtine prAdhAnya ApyuM che. 84

Page #86
fefefefefefefefefefofefofefoff. ruSTairjanaiH kiM yadi cittazAnti stuSTairjanaiH kiM yadi cittatApaH 1 / prINAti no naiva dunoti cAnyAn, FT: HICHT R 11&ll Affoffeffpfffffffffffffffffffff. What difference it makes if the world is unkind do To him who has peace for ever in his mind? * Can pleasure and praise of all kith and kin Please him, who is always burning from within? Yogis, the seekers of the ultimate union Serene and aloof of the world's opinion, Nurture for none any worldly affection, And neither do hurtle harm on anyone. ------- ----gch -- --------

Page #87
(26) EXPLANATION : The two greatest virtues of a true ascetic highlighted here are (1) Serenity and (2) Aloofness. Owing to his serenity and aloofness, a true ascetic remains unaffected by either the anger or the affection of people. He therefore, neither hurts anyone nor holds anyone close to his heart. zlokArtha : he AtmanuMjo tArA cittamAM zAMti che to loka nArAja hoya to paNa zuM? ane je tArA cittamAM saMtApa che to loka rAjI hoya to paNa zuM ? sadAkALa svastha ane samabhAvI yogIpurUSa bIjAone rAjI karavA nathI prayatna karatA ke nathI dubhavatA. (26). bhAvAnuvAdaH saMsArIjana (svajana, sagAM, parivAra) ane sAdhujananA bhedane oLakhavA mATenI paribhASA ahiM jaNAvI che. te baMne vacceno bheda spaSTa karyo che. svArthane kendramAM rAkhIne jIve te saMsArIjana ane "sva"ne kendramAM rAkhe te sAdhujana che. eTalA mATe ja ahiM "svastha zabda mUkyo che. je svamAM arthAt svabhAvamAM vase che te sva + sthaH che. Avo udAsIna vRttivALo yogI koine rIjhavato nathI ane raMjADato paNa nathI. baMnethI para rahIne yathAzakti paramArtha kare jAya che. "popalIRTya satAM vimUtA:" zreya karavuM e ja sajjanono mudrAlekha che. jo tamArA citta-mananI sthiti samatola che. DAmADola nathI to bIjAnA roSa ke toSanuM bahu mahatva nathI. jo tamAruM citta prasanna che to bIjAno krodha tamArI zAMtine khaMDita nahIM karI zake ? eja rIte tamAruM mana aMdaranA paritApathI pIDIta che to bIjAnI prazaMsA ke prasannatA tamArA manane zAMti nahIM ja ApI zake. mATe samatvayoga ja sAcuM vAstavika sukha pradAna karI zakaze.

Page #88
+++++++++++++++++ ekaH pApAt etati narake yAti puNyAt svarekaH, puNyApuNyapracayavigamAt mokSamekaH prayAti / saGgAnnUnaM na bhavati sukhaM na dvitIyena kArya, * tasmodeko vicarati sadA''nandasaukhyena pUrNaH // 27 // fofofofefefefefofefofefofefefefefefefefofefofefofofofofoff fefefeffoffeffofefefefefefefefefefefefefefefefefef One goes to hell or to heaven alone, do Depending on sinful or sacred seeds sown, And having dissolved all deposits of deeds - To realm of freedom, all alone he proceeds. No joy can be found in worldly togetherness, No being can grant the other happiness, A holy being who understands this, Roams always alone, full of inner bliss. ANNAPURNA

Page #89
(27) EXPLANTION : Aloofness is the key to genuine joy. Constant contemplation of one's absolute aloneness helps a man to cultivate true aloofness. This verse reminds one and all that whether in heaven or hell, each being has to face the consequences of his good or bad deeds himself. Besides, no one can cause the ultimate well - being of any other person. Thus worldly togetherness can in no way be instrumental in bringing true bliss in one's life. True ascetics who know this futility of wordly association, renounce it altogether. zlokAI: prANI (potAnA) pApa karma (duSkarma) thI eklo ja narakamAM jAya che. ane puNya (satkArya) thI ekalo ja svarge (devalokamAM) jAya che ane puNya-pApa baMne (karmajja) no kSaya karIne ekAkI ja mokSe jAya che. bIjAnA samAgamathI sukha maLatuM nathI (eTale) anyanI apekSA rAkhavI na joIe. AthI Atmika jJAnAnaMdanA sukhathI paripUrNa evo (mumukSu) ekAkI ja vihAra kare che. (27) bhAvAnuvAda: - ahiM ekatvabhAvanAne prAdhAnya ApavAmAM AvyuM che temaja potAnA pApa-puNyanA pariNAmano paNa pote ja javAbadAra che evuM spaSTa vidhAna karAyuM che ahiM jarA paNa palAyanavAdane sthAna nathI. jaina darzananA karmavAdanA sidhdhAMta mujaba tuM ja tArA sukha - duHkhano kartA che. bhoktA ane parihartA paNa tuM ja che. "3Apa vattA, vinattA ya suhANa ya duhANa ya" (88)

Page #90
AdhyAtmika draSTikoNathI sAmAjika - vyavahArika daSTikoNa thoDo judo paDato jaNAya che kAraNa ke te kuTuMba parivAra, pharaja, kartavyapAlana tarapha vizeSa dhyAna Ape che paraMtu chevaTe dareke potAnA Atmika hitAhitano viveka 'bhUlavo na joIe. bhagavAna mahAvIranA samayamAM kAlasaurika kasAIe potAnA paraMparAgata dhaMdhAne sAcavI rAkhavA tenA putrane samajAvyo paraMtu teno inkAra karatAM teNe kahyuM hatuM ke - "zuM tame mArA duHkhamAM bhAgIdAra banazo kharA?" tyAre sau kuTuMbIo mauna rahyA ane tenI pIDAne koI vaheMcI na zakayA. mithilA nareza mirAjarSine jyAre zarIramAM ekavAra asahaya dAhajavara utpanna thayo tyAre palaMga pAse beThelI rAjarANIo temanI zAMti mATe orasIyA upara caMdana ghasI rahI hatI paraMtu temanA hAthamAM paherelA saubhAgya-kaMkaNano kolAhala avAja nami rAjarSi sahana karI na zakayA tyAre rANIoe potAnA hAthanuM eka eka kaMkaNa utArI lIdhuM. avAja Avato baMdha thatAM namirAjAe pUchayuM - zuM have caMdana ghasavAnuM baMdha che?" nA prabhu ! paNa have amArA hAthamAM mAtra eka ja kaMkaNa che. basa, namirAjarSine have zAMtinuM rahasya samajAI gayuM. jyAM ta che tyAM duHkha che." chevaTe advaitano vijaya thayo. ekatvabhAvanA kahe che. "o, natyi e , nAnnisA | evamadINamaNuso appANamaNusAsaI" huM svataMtra Atma dravya chuM.T Belong to myself. parapadArthathI bhinna chuM. mAruM koI nathI. ane huM paNa koIno nathI. A rIte dainyabhAva lAvyA vagara khumArIthI potAnI jAtane samajAve, zikhAmaNa Ape, anuzAsita paherelA saurAoe potAne pUchayuM eka ja kaMkaNa kare.

Page #91
28 trailokyametad bahubhirjitaM yai, manojaye tespi yato na zaktAH / manojayasyAtra puro hi tasmAt, tRNaM trilokI vijayaM vadanti ||28|| Many a men, courageous and mighty, Who gained over all the three worlds a victory, Proved ultimately, absolutely unable - To conquer their own minds; feeble, unstable, Thus conquest of the Earth, Heaven and Hell When compared to victory over one's 'self'Is petty and inconsequential, alas! Like the conquest of a blade of grass.

Page #92
(28) EXPLANATION : The attainment of liberation is impossible without mental discipline. This verse describes how difficult it is to gain victory over one's own mind, and once this victory is gained, how insignificant all other accomplishments become. Even he who gains victory over the Heaven, the Hell and the Earth, finds it impossible to conquer his own weak and unstable mind. Hence, to him who gains this ultimate victory, the control over all the three worlds is like the conquest of a grass - blade. zlokAIH traNa jagatane jItanArA paNa mana upara vijaya meLavavA samartha nathI. tethI manojayanI AgaLa traNa loka no vijaya paNa tRNatulya che. (kAraNa ke mokSanI prApti manojayathI ja zakaya che) (28) bhAvAnuvAda svarga, matsya ane pAtALa rUpa traNa jagatane jItavuM kadAca saraLa che. kAraNa deva-devendro, cakavartI ane rAjA-mahArAjAo te karI zake che. paraMtu mana upara vijaya meLavavA teo asamartha che. mananA vijayanI sarakhAmaNImAM kahevAto A dunyavI vijaya tRtulya tuccha che. ArSa purUSonuM ciMtana kahe che ke - deva gameteTalo zaktizALI hoya paNa te vrata-paccakhANa - pratijJA karI zakato nathI. AthI ja "viratine praNAma karIne indra sabhAmAM bese" vALI ukita caritArtha kare che. jagata upara zAsana karanAra bAdazAha akabara ke samrATuM sikaMdara jevA paNa manoyogI mahApurUSonA caraNe natamastaka thAya che. eTale ema kahI zakAya ke bIjA upara vijaya meLave te 'sikaMdara" ane jAtane jIte te 'buddha'.

Page #93
manolayAnnAsti paro hi yogo, jJAnaM tu tattvArthavicAraNAcca / samAdhisaukhyAnna paraM ca saukhyaM, saMsArasAraM trayametadeva // 29 // ffffffffffffffffffffffffff. + No 'meditation' is ever, more refined Than complete 'immersion and merger' of mind No 'knowledge' can ever be deemed superiordo To constant reflection on 'Truth' and its nature, No worldly joy can stand comparison TTo joy that is obtained on 'self absorption' These three are the sap, the sublime essence of of all material and mundane existence.

Page #94
(29) EXPLANATION : Conquest of the mind is crucial to selfrealisation. Knowledge and meditation are respectively the theoretical and the practical arms of spiritual aspiration. This verse therefore, elaborately explains the purest state of right knowledge, meditation and the joy attained thereupon. Immersion of the mind in self-attention and ultimately the merger of the mind into the self is highest meditation. Constant reflection on substances and their discernment into (1) those to be known (2) those to be owned and (3) those to be disowned, is the ultimate knowledge. Complete absorption of the self within itself is the greatest bliss. These three attainments are the real essence of human existence. zlokArtha: mananI ekAgratAthI anya moTo koI yoga nathI. (nava tatva) rUpa tatvArthanA ciMtanathI moTuM koI jJAna nathI. samAdhinA sukhathI vizeSa moTuM koI sukha nathI. A traNa ja jagatamAM sArabhUta che. (29) bhAvAnuvAda: A asAra saMsAramAM sArabhUta traNa cIja che 1 manano vijaya 2 tatvanuM parizIlana 3 samAdhi ArSadaSTAoe Aja sudhI "mana" upara mananuM ciMtana ane mImAMsA karI che te adbhuta che. aSTAMgayogamAM manojya zreSTha che. yoganI carama ane parama sImA che. cha khaMDanI sAdhanA karanAra cakravartI jagatano sAco vijetA nathI paNa manane jitanAra ja sAco vijetA che. "manovitA gamato vinetA'. 3

Page #95
adhyAtmayogI AnaMdadhanajI paNa A ja kahe che. "mana sAdhyuM teNe saghaLuM sAdhyuM, eha vAta navi khoTI" "mana parva manuSyanAM vAra vanyamokSayoH"ApaNA saMsAra ane mokSanuM mULabhUta kAraNa paNa A mana ja che. mananI A mAyAjALano bheda pAmavo muzakela che. (2) heya, zeya ane upAdeyanuM je jJAna karAve te ja samyagujJAna che. tatva-padArthanI vicAraNA - anuprekSAthI ja A jJAnanI prApti thAya che. (3) samAdhinA sukhathI bIjuM moTuM koi sukha nathI. paNa A samAdhi-sukha che zuM! je mana, Indriya, padArthathI atIta-Beyond che. athavA samAdhi zabdanI eka vyutpatti pramANe --mantAt dhayanta - sthAnti jJAnAvAyo junA sAni nena ti samAdhi : AtmAnI A eka sthiti che, avasthA che. uparyukata traNa vastuno jyAM triveNI saMgama thAya che te tIrtha banI jAya che. . 4

Page #96
30 yAH siddhayo'STAvapi durlabhA ye, rasAyanaM cAJjanadhAtuvAdAH / dhyAnAni mantrAzca samAdhiyogA zcitte prasanne viSavad bhavanti // 30 // All eight enormous spiritual powers, Rarely attainable in this universe, Medicine enhancing life-longevity, Magical ointments and metallurgy. All contemplation and all incantations, Self-absorption and meditative exertions, Seem like poison, undersirable and deadly, Once one's mind is filled with ecstasy. 95

Page #97
(30) EXPLANATION : Even 'eight spiritual powers' and 'nine undiminishing treasures' become meaningless to one who attains the joy of self- absorption. As one advances in spiritual aspiration, the superhuman potential of the soul becomes manifest in the form of 'eight powers' - like those of 'contraction', 'weight - loss' 'wish fulfillment', etc. Superlative material objects like wonder medicines and magic ointments, knowledge of alchemy and powerful chants come under one's control. * But to a true ascetic, who is truly detached and is therefore, truly happy, not only these supernatural powers and possessions but also the craving for the state of self-absorption and meditation, becomes as contemptible as poison. zlokArtha : durlabha evI aSTa-mahAsidhdhio, kAyAkalpa karanAra rasAyaNa, adRzya thavAnuM aMjana, suvarNasidhdhino prayoga (dhAtuvAda), deva-devIone rIjhavavAnI sAdhanA, vazIkaraNa ke jhera utAravAnA maMtraprayogo, ane (bhUgarbhamAM levAtI) samAdhi - A badhuM ja cittanI prasannatA (tRpti) nI AgaLa viSa jevuM tyAjaya lAge che. (arthAt tenuM kAMi mUlya nathI.) (30) bhAvAnuvAda: jIvanamAM cittaprasannatAnuM mUlya sarvopari che adhyAtmayogI zrI AnaMdadhanajI paNa paramAtmAnI pUjAnA phalasvarUpe cittanI prasannatA ja mAMge che. bhartRhari paNa AvuM ja kAMika kahe che te temanA ja zabdomAM joie : 96

Page #98
vayamiha parituSTA valkalaistvaM dukUlaiH sama iha paritoSo, nirvizeSo vizeSaH / sa tu bhavati daridro yasya tRSNA vizAlA manasi ca parituSTe, ko'rthavAn ko daridraH ! ame ahiM jaMgalamAM vRkSanI chAlanA vastro paherIne saMtuSTa chIe. bhale tamane kadAca rezamI bahumUlya vastra paridhAna karyAno AnaMda hoya? amAro AnaMda asIma che jyAre tamAro AnaMda sImIta ane kSaNajIvI che. duniyAnI najaramAM nirdhanatAnA kAraNe loko bIjAne daridra samaje che paraMtu sAcA arthamAM to jenI AzAtRSNA moTI che - amaryAdita che te ja kharekhara daridra garIba che. jayAre mana tRpta thaI jAya che tyAre zrImaMta ane daridrano vacceno bheda paNa samApta thaI jAya che. Aja vAtanuM ahiM pratibiMba paDatuM jovAya che. - aNimA, ladhimA, prApti, prakAma, mahimA, Izitva, vazitva tathA garimA jevI ATha labdhio ke pachI naisargika, pAMDuka, piMgala, sarvaratna, mahApadma, kAla, mahAkAla, mANavaka, zaMkha jevA navanidhAna temaja zarIrano kAyAkalpa karanArUM rasAyana - auSadha, adazya thaI zakAya-tevuM AMkhonuM aMjana, pArA (Mercury) nA prayogathI lokhaMDa ke tAMbAne suvarNamAM rUpAMtarita karavAno kImiyo, devatAne rIjhavavA mATenI karAtI prArthanA (dhyAna), sarpanA jherane utAranArA maMtra prayogo, ke pachI bhUgarbhamAM rahIne levAtI samAdhi ItyAdi badhuM ja cittanI prasannatAnI sarakhAmaNImAM nirarthaka graMthakAranA svAnubhavanI bhASAmAM kahIe to te viSa-jheranI jema mAraka che kAraNa ke te Atmika aizvaryanI prAptimAM bAdhaka bane che mATe sAcA jijJAsu - mumukSue teno tyAga karavo eja hitAvaha che. 97.

Page #99
fefefefefefefefefefefefefefefefe +++++ +++++++++ vidanti tattvaM na yathAsthitaM vai, saMkalpa-ciMtA-viSayAkulA ye / saMsAraduHkhaizca kadarthitAnAM, svapne'pi teSAM na samAdhisaukhyam // 31 // * +++++++++++++++++++++++++++ to Ignorant of the true, inherent essence of * of all substances found in existence, * Driven by anxiety and by wrong notions, By sensual cravings and agitations, + Unhappy, unhopeful and helpless humans . + Suffering miseries of mundane existence ACannot in even their dreams, envision - The ultimate bliss of Self-absorption. fefefefefefefto fefefefefefefe

Page #100
(31) EXPLANATION : This verse very clearly states the conditions in which the attainment of blissful 'selfabsorption' is impossible.. One can never experience the joy of 'selfabsorption' as long as he is (1) ignorant of the Truth in all aspects, (2) agitated by wrong notions, dilemmas, anxiety and lusful longing and (3) unhappy due to the worldly miseries. Such a being cannot, even in his dreams feel ectasy of equipoise. zlokArtha: jeo (zAstronA) tatvane yathAsthita jANatA nathI (mananA) saMkalpavikalpo ane ciMtAmAM jeo vyagra che, viSayomAM Asakata che ane saMsAranA (trividha) duHkhothI duHkhI che temane svapnamAM paNa samAdhisukhanI prApti thatI nathI. (31) bhAvAnuvAda: samAdhinA sukhanI prApti saraLa nathI. AvuM sukha yogIjanone to pratyakSa che paNa jemaNe hajI AnI yogyatAne prApta karI nathI temane to svapnamAM paNa te sAMpaDatuM nathI to pachI jAgrata avasthAmAM to taddata ja azakaya che. samAdhisukhanI traNa zarato che. 1 heya, zeya upAdeya tatvanuM samyaka jJAna hovuM jarUrI che athavA zarIra ane AtmAnuM bhedajJAna hovuM joIe. 2 saMkalpa - vikalpanI mAyAjALamAMthI mana mukta joIe temaja viSayonI Asakti na hoya. 3 saMsAranA duHkhothI je pIDA-trAsa che AvA duHkhagarbhita vairAgyavALo paNa A sukhane meLavavA ayogya samajavo.

Page #101
+++++++++++++++++ zloko varaM paramatattvapathaprakAzI, na granthakoTipaThanaM janaraJjanAya / saMjIvanIti varamauSadhamekameva, vyarthazramaprajanano na tu mUlabhAraH // 32 // fefefefefefefefefefefefefefefefefefefefefefefefefefefefef A singular verse, which on recitation - T Illumines the path of 'self - realisation'. is better than billions of so-called scriptures, do Read for the pleasure of ignorant creatures. The acquistion of the 'Sanjivani' - Which restores in beings their life energy, Is better than accumulation of roots - Which yield frustration and fatigue as fruits.

Page #102
(32) EXPLANATION : This verse provides the master key to spiritual success. It stresses the need for focussed attention and effort in the process of spiritual aspiration. For this, even one single verse, which truly illumines the path of the Ultimate Truth is more than sufficient. Hearing, learning, mental churning, meditation and actualisation of the Truth stated therein, is more fruitful in leading a seeker to liberation rather than perfection of academic knowledge of millions of holy books with an intention to impress people. The point is emphasised by the analogy of the Sanjivani herb. Heaps of ineffective herbs, painstakingly gathered, are only an unnecessary burden. Not only do they fail to cure the disease, they cause fatigue and frustation. A single Sanjivani herb, on the other hand, restores life in a dead being. Similarly if one makes a single verse, an integral part of his life, it may become instrumental in his attainment of 'self-realisation'. easier: paramatatva mokSamArga prakAzita karanAra evo eka ja zloka paNa zreSTha che paraMtu lokaraMjana karanAra karoDo granthonuM adhyayana paNa niSphaLa che. jemake saMjIvanI nAmanI jaDIbUTI eja zreSTha auSadhi che. bAkI bIjI vanaspationo samUha (rogane nAbUda na karavAthI) niSphaLa zramamAtra che. (32) 101

Page #103
bhAvAnuvAda: jJAnI purUSo kahevAtAM e akSarajJAnane jJAna mAnavA ja taiyAra nathI ke je jJAna a-kSaratva ApI na zake ke akSayapadanI prApti karAvI na zake ! AcArAMgasUtranI TIkAmAM zrI zIlAMga sUrijI kahe che ke "tajJAnameva na bhavati, yasminnudite vibhAti rAgagaNaH / tamasaH kutosti zaktiH, dinakara kiraNA'grataH sthAtum // " keTaluM sacoTa A udAharaNa che? sUryodaya thayA pachI aMdhakAra TakI zake kharo? evo praznagarbhita dAkhalo ApIne samajAve che. e ja rIte te jJAnane jJAna ja na kahevAya jenI hAjarImAM rAga-dveSa TakI zake ? ke ajJAnanuM aMdhakAra rahI zake? vidvAno-sAkSaronI duniyAmAM A Open challange che jAheramAM khullo paDakAra che. jemaNe mAtra lokonuM manoraMjana ja karavuM che ane enA AMcaLA heThaLa moja-majA ja karavI che. tevA lokone ahiM khullAM pADayA che. bhoLI janatA AvA kahevAtA lokothI bharamAya nahI ke ThagAya nahI e mATe temane sAvaceta karyA che. jJAnAziH sarva mammasa taiDakuMna?' "te jJAnAnna mu?i'' sA vighA tatirthayA? DhAM nA to " (dazavaikAlika) jevAM aneka avataraNo paNa Aja vAtanuM samarthana kare che. graMthakAra jANe A badhAMnA dohanarUpe kahI rahyA hoya evuM spaSTa jaNAya che. paramapadanI prApti karAvanAra mAtra eka ja zloka paryApta che. karoDo graMtha bhaNavAnI jarUra nathI. A ja saMdarbhamAM jJAnasAra" mAM paNa kahyuM che ke - nirvANapadamapyekaM, bhAvyate yanmuhurmuhuH / tadevajJAnamutkRSTaM, nirbandho nAsti bhUyasA // 102)

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AcArAMgasUtramAM jaNAvyuM che ke rva , pALio sAraM gaM na hiMsa siMcaT" jJAnI hovAno sAra eTalo ja ke koI paNa jIvanI hiMsA karavI nahIM mahAbhArata kahe che ke - zrUyatAM dharmasarvasvaM, zrutvA caivAvadhAryatAm / zAtmanaH pratini , pAM samAret | | sau prathama dharmazAstrane sAMbhaLo, sAMbhaLIne pachI samajo. samajyAno sAra eja ke - bIjA jIvane duHkha thAya ke tenI lAgaNI dubhAya tevuM vartana na karo. saMta kabIranA zabdo che : pothI par3ha kara jaga marA, paMDita bhayA na koii| DhAI akSara premakA, par3he so paMDita hoya // pustako bhaNIne ke DIgrI laIne prophesara banI zakAtuM nathI. je prema nA aDhI akSarane samaje che te ja sAco paMDita che. prema-maitrIbhAva jJAnanuM prayogAtmaka rUpa che. jo tamo raNa-bimAra cho ane tamo iccho cho ke - tamArI vyAdhi - bimArI jaDamULathI kSaya thAya to bIjI auSadhio - davAo na letAM phakata saMjIvanI nuM ja sevana karajo. teja tamArI vyAdhi dUra karI zakaze. A saMjIvanI - jaDIbUTInA udAharaNathI graMthakAre potAnA kahevAnA Azaya - abhiprAya nuM suMdara rIte nirUpaNa karyuM che.

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fefefefefefefefefefefefefefefefef. tAvatsukhecchA viSayAdibhoge, yAvanmanaH svAsthyasukhaM na vetti / labdhe manaHsvAsthyasukhaikaleze, trailokyarAjye'pi na tasya vAJchA // 33 // One has desire to obtain happiness, By pandering his senses only unless - He is unaware of the eternal ecstasy - + Derived from mental tranquility. But once he acquires even a bit of joy that flows from a stable spirit, He neither has lust nor even the longing To rule all the Three worlds for ever as a king.

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(33) EXPLANATION : This verse glorifies 'mental tranquility' as the highest achivement in this world. The joy that is generated by spiritual stability is much superior to the pleasure of power over all the three worlds! Such inner happiness is lasting and liberating. Only a being who is unaware of this fact wishes to indulge in the attainment of worldly pleasures like sense-satiation, wealth and power. zlokArtha: prANIne viSayabhogajanya sukhanI icchA tyAM sudhI ja rahe che jyAM sudhI cittanI svasthatAnAM sukhathI te anabhijJa che. jyAre te mananI svasthatAnA sukhanA aMzanuM paNa saMvedana karI le che tyAre tene traNa lokanuM sAmrAjaya maLe to paNa tenI khevanA nathI. (33) bhAvAnuvAdaH graMthakAra ahiM ekadama tarala ane saraLa bhASAmAM svAnubhavanuM amRtapAna karAve che. prazna phakta rasAsvAdano che. anAdikALathI jIvane indriya janya sukhano ja anubhava hovAthI tenAthI te paricita che. eTale kAmabhoganA saMyogajanya sukhane ja sukha samaje che bicAro te svabhAvanA sukhathI ajJAta che. jeNe pasa bhojanano svAda mANyo nathI te tenuM varNana karavA samartha nathI. jyAre tene AthI vizeSa caDhIyAto - super AnaMdanI jhAMkhI thAya che tyAre tene viSayajanya sukha tuccha bhAse che. bhale traNe jagatanuM sAmrAjaya maLI jAya to paNa tene tenI khevanA rahetI nathI. 105)

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fefefefefefefefefefefefefefefefeff na devarAjasya na cakravartina stadvai sukhaM rAgayutasya manye / yad vItarAgasya muneH sadA''tma-. . niSThasya citte sthiratAM prayAti // 34 // fefefefefefefefefefefefefe & effffffffffffffff Neither the king of Gods does possess, No universal monarch does have an access To joy that is lasting, limitless and true, Both have attachments, which agonise anew. + True joy, for ever, dwells in the mind TOf one whom no worldly, attachments can bind, T And of a saint who is devoted to His 'soul', which is 'beautiful, blissful and true'.

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(34) EXPLANATION : All celestial and earthly pleasures are absolutely insignificant as compared to the happiness of a holy being engrossed in his own 'Self'. Neither Lord Indra, the King of Gods, nor any of the great universal monarchs is ever able to obtain even a drop of the eternal ecstasy that overflows from the heart of an unattached ascetic. By virtue of an ascetic's nonattachment, Ultimates Bliss comes to rest in his heart. The joys of Kinghood as well as Godhood are, on the other hand very transient since the attachment to their sources generates a subconscious fear of their loss. zlokAIH AtmajJAnI, vItarAgI evA muninA manamAM jevuM sukha sthiratA re che tevuM to rAgI evA indrane ke cakvartIne paNa upalabdha nathI evuM huM mAnuM chuM. (34) bhAvAnuvAda: saMsAranuM dekhAtuM bAhayasukha ane muninA AtyaMtara sukha vacce zuM taphAvata che? e atre spaSTa karyuM che. A samajavA mATe "jJAnasAra' nA uddharaNo atre prastuta che. bhUzayyA, bhaikSamazanaM, jIrNaM vAso gRhaM vanaM / tathApi niHspRhasyAho, cakriNo'pyadhikaM sukhaM // nispRha munine pRthivIrUpa zavyA che. bhikSAthI bhojana karavAnuM che. jIrNa vastra, temaja araNyarUpa ghara che. to paNa te cakravartIthI paNa adhika sukhI che. "nirmaya ravi yoga, nityAnanane '' ajAtazatru, nirbhaya yogI AnaMdarUpa naMdanavanamAM vihAra karI sukha bhogave che. Aja (107)

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vAtane vistRta rIte samajAve che. tejolezyAvivRddhi ryA, sAdhoH pryaayvRddhitH| bhASitA bhagavatyAdau, setthaMbhUtasya yujyate // bhagavatIsUtranA 14 mA zatakamAM devonI tejalezyA eTale ke devI sukhanI anubhUtinI zramaNanA AMtarika AnaMda-sukhanI tulanAsarakhAmaNI karatAM kahayuM che ke : mAtra eka mAsanA dIkSita zramaNanuM sukha vANavyaMtara devonA sukha karatAM paNa vadhu che. Ama kramazaH be mAsano dIkSita sAdhu bhavanapati devonA sukhane AMbI jAya che. traNa mahinAno dIkSita asurakumAra devonA sukhane vaTAvI jAya che. A rIte cAra mahinAno dIkSita sAdhu jyotiSacakanA devonA sukhane ulledhI jAya che. pAMca mAsano dIkSita sAdhu sUrya-caMdranA, sAta mAsano dIkSita sAdhu saudharmaizAnanA, ATha mAsano dIkSita sAdhu brahma ane lAMtakanA, nava mAsano dIkSita sAdhu mahAzuka ane sahastrAra Anata, prANata, AraNa ane azruta nA, agiyAra mAsano dIkSita sAdhu caiveyakanA, ane bAra mAsano dIkSita sAdhu, anuttaravAsI devonA sukhane AMbI jAya che. vAcakavartha umAsvAti bhagavAna "prazamaratigraMthamAM jaNAve che ke :yA sarvasuravarardhiH vismayanAyApi saangaarrdheH|| nA'rdhati sahastrabhAgaM, koTizatasahastraguNitAmapi (zloka 257) athar-samasta devomAM zreSTha IndranI je Rdhdhi aizvarya che te avazya AzcaryakArI che paraMtu ethI paNa lAkha koTI guNAkAre Rdhdhi thAya te paNa munine prApta RdhdhithI hajAramAM bhAge paNa tenI tulanAmAM AvI zake nahi. AMtara sukhanuM A gaNita batAve che ke - jema sukhanI mAtrA UMcI tema e sUkSma thatuM jovAya che. eTale bAhaya sAdhana - sAmagrInuM mUlya ghaTatuM jAya che. AtmaniSTha muninuM sukha cakravartI ane indranA sukhathI paNa Ucca che evuM phalita thAya che. 108

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fefefefefefefefefefefefefefefefef yathA yathA kAryazatAkulaM vai, kutrApi no vizramatIha cittam / tathA tathA tattvamidaM durApaM, hRdi sthitaM sAravicArahInaiH // 35 // 4 Distracted and drawn in hundred directions, of Restlessly involved in hundreds of actions, Driven by passions and devoid of peace do A man with a mind which is never at ease da Loses the wisdom he may have once had * To discern the good from that which is bad. To a thoughtless being, ever unstable + The 'Truth' in his heart turns unttainable. + 108

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(35) EXPLANATION : This verse cautions a self-seeker against intense involvement with worldly activity and the resultant spiritual thoughtlessness. Various worldly affairs pull a man in many different directions. Constant distraction leads to restlessness and he loses control over his passions. Once self-control is lost, both wisdom and peace of mind leave him. He forgets the true nature of his own 'self' and is exposed to eternal wandering in mundane existence. zlokAIH seMkaDo kAyanA bhArathI vyAkuLa baneluM citta jyAre thAkI (zramita) jaIne chevaTe kayAMya paNa vizrAMti pAmatuM nathI tyAre yogIjanane sAkSAt evuM A tatvajJAna viveka, vicAra rahita jIvo mATe to prApta karavuM ati durlabha che. (35) bhAvAnuvAda: kastUrI kuMDala vase" kasturI mRganI nAbhimAM kastUrI hovA chatAM te tethI ajJAta che. ane sugaMdhanI prApti mATe AkhuM jaMgala bhaTake che chatAM tenI prApti thatI nathI. kAraNa kastUrI bahAra nathI paraMtu potAnI pAse ja graMthakAre ahiM "ddhi sthiti" zabda prayoga karIne samajAvyuM che ke. AtmasvarUpathI ajANa paNa e ja rIte saMsAranA padArthomAM sukhanI (110)

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kalpanA kare che. zodhe che. chatAM te tyAM upalabdha thatuM nathI. eTale mana pharI azAMti anubhave che. A azAMtinuM viSacakra avirata pharatuM ja rahe che. ''saMtoSAvRtatRtAnAM, yat mutyuM zAMtakhetamAM / kutastad dhanalubdhAnAM itazcetazca dhAvatAm / / " jeo dhanArjana mATe Amatema deza-paradezamAM bhaTake che. temanI dazA kharekhara dayAjanaka che. kavi sUradAsa kahe che : mero mana jAnata nAMhI kahA~ sukha pAve 1 jaise ur3i jahAja paMchI phira jahAja para Ave / / artha spaSTa che. : saMsArIjIvane ghara, vyApAra, parivAra vagerenA seMkaDo kAryo karavAnA hoya che temAMthI tene phurasada maLatI nathI ane jIvana purUM thatAM paNa jaMjALa samApta thatI nathI. mATe ja he jIva ? tuM sArAsAra no viveka karIne sthira ane sthitaprajJa bana. 111

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fefefefefefefefefofefofefofefefefef zamasukharasalezAd dveSyatAM saMprayAtA, * vividhaviSayabhogAtyantavAJchAvizeSAH / OM paramasukhamidaM yad bhujyate'ntaHsamAdhau, hafa fa meta forord for IGRE ? 1138||$ fefefefefefefefefefefefefefefefefefefefefefefefefefefeft On tasting the pleasures of pacification, Of sensual cravings and intense passion, Even in its most microscopic part, da Utter distaste for them fills the heart. do When you experience the Ultimate Bliss. + Of 'self absorption' and eternal peace O being! Do tell me, what does remain That you may desire to try and obtain ? fefefofefofefefefefefefefe Affefofeffoffffffffff bebebebebebebeb[992]efebebebebebebe

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(36) EXPLANATION : This concluding verse clearly proclaims the superiority of inner joy and peace over all worldly pleasures and possessions. True and ever-lasting ecstacy can be experienced only when one is completely absorbed in the 'self'. The greatest pitfalls on the path of 'self-absorption' are : (1) sensual cravings and (2) intense passions. Once an aspirer learns to pacify them, he begins to experience endless bliss and peace. Thus, attainment of the 'self-absorbed' state is the ultimate aim of life. Once this goal is reached, everything else becomes quite insignificant. zlokArtha: prazAMtarasanA sukhano AMzika paNa AsvAda lIdhA pachI judA judA viSayabhogonI pahelAM je tIvra lAlasA hatI te have naSTa thai cUkI che. (tenA tarapha arUci utpanna thai che.) A zAMtarasanuM sukha aMtaHkaraNanI samAdhi prApta thatAM cittamAM pratibiMbita thAya che tyAre bIjuM zuM (meLavavAnuM) bAkI rahe che ? (he Atman te tuM kahe.) (36) bhAvAnuvAda: A graMthano upasaMhAra ane tenuM samApana zAMtarasanA sAkSAtakAramAM karavAmAM AvyuM che. A prazAMtarasa kiMvA prazama sukha yogIpurUSone pratyakSa che parapadArthathI taddana parAMmukha thayelAM sAdhupurUSo ahiM jagatamAM beThAM beThAM ja mokSasukhano rasAsvAda mANe che 'jJAnasAra' kahe che : " 'vinivRttapAzAnAM, mokSotreya mahAtmanAm / / '' 113

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vAcakavarya zrI umAsvAtijI bhagavAna prazamaratigraMthamAM kahe che :svargasukhAni parokSANyAtyanta parokSameva mokSasukhaM, pratyakSaM prazamasukhaM, na paravazaM, na vyayaprAptam // (zloka 237) arthAt - svarga - devalokanuM sukha to parokSa che. ane mokSa - apavarganuM sukha to ethI paNa atyaMta parokSa che. jyAre prazamasukha to taddana pratyakSa (hastAmalakata) che. vaLI te svAdhIna ane avinAzI che. A uparAMta paNa kahyuM che :prazamAvyAbAdhasukhAbhikAMkSiNaH susthitasya sadharme, tasya kimaupamyaM syAt, sadevamanuje'pi loke'smin // (yo - 236) arthAt - avyAbAdha evA prazama sukhanA je icchuka sAdhaka che ane sadhdharmamAM sudRDha che. A jagatamAM deva ke manuSya koI paNa tenI sarakhAmaNI karI zake nahiM, kAraNa upamA ApavA mATe koI paNa vastu vidyamAna nathI. A upazamarasano aMzamAtra paNa jo jIvanamAM saMcAra thAya to aneka gata janmonI viSayAsaktino kAyamI aMta AvI zake che. A zAMtarasa sthAyI bhAva che. jemAM kadApi vikRti AvatI nathI. AvuM prazamasukha ekavAra paNa jo aMtaHkaraNanA samAdhi-darpaNamAM pratibiMbita thaI jAya to pachI bAkI zuM kahe che? te tuM tArI jAtane ja pUchI jo. tuM ja svayaM teno sAkSI cho. bhojananI vividha vAnagIo ArogyA pachI tenA svAda ke tRpti mATe jema bIjAne pUchavAnI jarUra rahetI nathI ke koinA paNa pramANapatranI AvazyakatA jaNAtI nathI te jema svasaMvedya che A ja vAta svAnubhavanA saMvedana mATe lAgu paDe che. A sanAtana satya sadAkALa "yAvat candra - divAkarI" sAdhakane preraNA pAtuM raheze. A prazamarasanuM yogasUtromAM 'prazAMta vAhitA' tarIke zreSTha darajjo ApIne tenuM varNana karavAmAM AvyuM che. A sAmAyika yoga jagatanuM yoga-kSema karo. (114)

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GLOSSARY . (1) seek, serve - Self-experience wisdom non-living. sound senses, objects Earlier births deeds Right knowledge Right Information Right Reflection Right Experience Indirect Direct Extra - sensory bhaja anubhava viveka vicetana zabda viSaya bhavAMtara ceSTitAni samyak jJAna zruta ciMtA anubhava parokSa pratyakSa atIndriya (2) Right knowledge Right action capable rare theorists Liberation ritualists self-realisation Right conduct samyak jJAna dharma, samyaka, kriyA kSama virala .. zuSka-jJAnI mokSa kriyA jaDa AtmasidhI samyak cAritra (3) attachments True Guru knower iron-reslove true essence realisation mundane existence True detachment Other substances Self-substance Real - Truth true-experience rAga samyagguru vettA dRDhanizcaya sat siddhi saMsAra samyak virakti . paradravya Atmadravya tatva sadAnubhUti 115

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(4) set free physical frame absolute true detachment (5) physical body wordly beings seekers of spiritual union nourishment Right knowledge objects of senses delusion state body-minded Supreme Consciousness sensual craving (6) affection preaching perception infatuation discerning wisdom ingnorance nature Truth falsehood (7) thirst for wealth misery cause shun momentary incidental (8) mundane existance affliction 116 mocayanti tanuyantra paramArtha, nizcaya samyak virakti zarIra bhavi yogi puSTi samyak jJAna iMdriya-viSaya moha paryAya, pariNatI dehAdhyAsI parala caitanya, paramAtmA viSaya- vAMchA rAga samyak vakatavya samyak darzana moha viveka ajJAna svabhAva, svarupa sat asat dhana-tRSNA duHkha hetu tyAga, taja kSaNika parataMtra saMsAra roga

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Right reflection true scriptures samyak vicAra sacchAstra (9) Conviction transient Guru's gracious blessings firm faith equanimity Truth pratIti anitya guruprasAda niSThA samabhAva, samadRSTi tatva (10) Self-delusion, infatuation ignorance torture worldly agony discerning vision spiritual essence moha ajJAna kadarthanA saMsAraduHkha viveka Atmarupa (11) wealth life goal objects of sense-satiation soul-substance artha, dhana puruSArthaviSaya Atma dravya (12) potential self-attainer fault-finding frustration anxiety self-realisation self-obligation bhavya paradoSadarzana kheda ciMtA Atmasiddhi svakArya (13) bond endless Right-Conduct Right-Knowledge baMdha anaMta samyak cAritra samyak jJAna (14) ascetic 1999 yatI

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Sensual desires Self-meditation penance knowledge Real-Essence lust viSayAsakti Atma dhyAna tapa jJAna tatva, satya vAsanA (15) Delusion Knowledge 'inner light' knowledge of Essential Reality Self-destruction moha jJAna viveka tatvAvabodha AtmavinAza (16) Stable activity genuine bliss sthira pravRtti satsukha . (17) cycles of mundance existance mortal unreal, artificial sensual pleasures sublime lowly mediocre renunciation : bhavabhramaNa martya kRtrima vaiSayika sukha uttama adhama madhyama tyAga (18) hunger thirst cure supreme sages transient contingent endeavour - dependent endeavour - oriented kSudhA tRSA auSadha, bheSaja yatIzvara kSaNika asvataMtra prayAsakRt (19) hermit mockery True Guru hope for riches craving for food sAdhu, yatI . viDaMbanA sadguru dhanAzA rasalolupatA (118

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liberation forbidden food monkhood seeker mokSa abhakSya muniliMga mumukSu (20) hypocrisy-in-person cheat holy garb world-entertainer detachment dAMbhika dhUrta muniveSa janaraMjaka vairAgya mugdha (21) enchanted pathway deluded distraction spiritual focus mArga mohita vikalpa AtmalakSa satpuruSa rAga sat, tatva niSThA (22) True holy beings attachment Truth devotion desire-free pride self-contentment joy of the self detached spiritual virtues nispRha abhimAna AtmasaMtoSa . svamana raMjana virakta Atmika guNa (23) debate spiritual bliss wish-fulfilling jewel nectar vivAda Atma-sukha ciMtAmaNi amRta (24) six philosophical systems religious, righteous self-search (118 SaDdarzana dhArmika Atmakhoja

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(25) . penance art peace of mind calm . intention virtues self-pleasure true joy tapa kalA svasthatA zItalatA Azaya guNa manaraMjana . satsu kha .. . . (26) seekers of the ultimate union serene aloof virtues yogI svastha udAsa guNa narka (27) Hell Heaven - sins sacred deeds realm of freedom worldly existence association, togatherness . inner bliss svarga pApa puNya mokSa, siddhakSetra saMsAra saMga sadAnaMda-sukha (28) three worlds 'self liberation mental discipline mind. victory triloka AtmA mokSa manonigraha mana jaya (29) meditation immersion and merger of mind knowledge reflection Truth and its nature self-absorption Atmayoga, dhyAna manolaya jJAna vicAra (120 tatvArtha samAdhi

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sap, sublime essence material existence spiritual aspiration self-attention objects to be known objects to be owned objects to be disowned sAra. saMsAra ... AtmasAdhanA AtmalakSa / jJeya upAdeya heya aSTasiddhi dhyAna maMtra (30) eight spiritual powers contemplation incantation self-absorption meditative exertion poison mind wonder-medicines magic ointments alchemy super-human potential contraction weight-loss. wish-fulfilment nine treausures : samAdhi yoga viSa citta rasAyana aMjana dhAtuvAda devI zakti ANimA ladhimA-.. prApti navanIdhI (31) anxiety wrong notion sensual craving Ultimate Bliss Self-absorption ignorant agitated unhappy equipoise ciMtA saMkalpa viSaya paramasukha samAdhi ajJa Akula duHkhI samadRSTi (32) verse so-called scriptures life-energy fatigue zloka graMtha jIvatva zrama [121

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academic knowledge hearing learning mental churning meditation actualisation vyavahArajJAna . zravaNa manana ciMtana dhyAna anubhavana (33) sense-pandering mental tranquility lust, longing three worlds lasting liberating viSayabhoga manaHsvAsthya vAMchA triloka zAzvata muktiprada (34) king of Gods universal monarch lasting limitless - true attachment true blissful beautiful indra cakravartI zAzvata anaMta samyak rAga satyam zivam sundaram (35) restlessness discerning wisdom passions mind Truth 'self-seeker' self-control AkulatA viveka kaSAya citta, mana tatva AtmArthI AtmaniyaMtraNa (36) pacification sensual craving intense passion self-absorption Ultimate Bliss eternal upazama viSayavAMchA tIvra kaSAya samAdhi paramasukha . anaMta zAMti (122

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PUBLICATION OF JAIN YOGA FOUDATION STORIES FROM SUAISTINE JAINISMM Asala ua Epla dus HVEM A HORA UN SULGENDEA MUNT MANARA Media - cauza. 22 CFIId ElGC13 - do, ya alla Star ES: munizrI mRgendramunijI mahArAja Designed By:- Olikki'. Printed At :- ARVIND PRINTERS. 108 Ciem Industrial Estate, Ramchandran lane Ext., Kachpada Malad (W) Mumbai-400 064 Tel: 889 37 18 Fax 880 8345 Mobile - 9820063872