Ishtopadesha

Author(s): Devnandi Maharaj, Shitalprasad, Champat Rai Jain
Publisher: Paramshrut Prabhavak Mandal
Catalog link: https://jainqq.org/explore/001477/1

Page #1
OM zrIvItarAgAya namaH zrImaddevanaMdi-aparanAma-pUjyapAdasvAmiviracita iSTopadeza [TIkAtraya evaM padyAnuvAda caturyukta ] RAILED prakAzaka zrI paramazruta prabhAvaka maMDala zrImad rAjacandra Azrama, agAsa Jain Educat onal

Page #2
AhimfilmshifINTERNATIMILIARRITTARIHARIHANIMURTHIARMATHARIHAmatml 5. h illihitillllllllmillilianiliv U vidislillilltimallllllllllllllll l llllfurtfilliilhi SAMRATHIMIRRITATil zrImadrAjacandrajainazAstramAlA zrI vItarAgAya namaH zrImad devanaMdi-aparanAma-pUjyapAdasvAmiviracita UTHuntlth iSTopadeza HARIHARANTINUTE (TIkAtraya evaM padyAnuvAda caturyukta) will paNDitapravara zrI AzAdharajIkRta saMskRtaTIkA, jainadarzanAcArya zrI dhanyakumArajI jaina, ema0 e0 kRta hiMdI TIkA, bra0 zItalaprasAdajI kRta hiMdI dohAnuvAda ___ajJAtakavi kRta marAThI padyAnuvAda, zrI rAvajIbhAI desAIkRta gujarAtI padyAnuvAda, sva0 bairisTara zrI campatarAyajI vidyAvAridhikRta aMgrejI TIkA The Discourse Divine tathA zrI jayabhagavAnajI jaina B.A., LLB. kRta vistRta aMgrejI padyAnuvAda Happy Sermons TUITIN IHIMillllllltimillll MINISTRIm Illniilillllllllvilltitivitillllllh PUntiti HINDI prakAzaka zrIparamazruta prabhAvaka maNDala, zrImad rAjacaMdra Azrama, agAsa Infll vIra nirvANa saMvata 2512] [vikrama saMvat 2042 IsvI san 1986 mUlya ru012) Film HIMIRRITAMARHIRAINRITERATURPATIMILARIDHARIPTIMIRPALI y TITATIMIMIMITAMANITARIANITAMIRPRISMAINPATHAKARIHIRAHADMRIES

Page #3
prakAzaka : manubhAI bha0 modI, adhyakSa zrI paramazruta prabhAvaka maNDala, zrImad rAjacaMdra Azrama, sTezana agAsa; vAyA ANaMda posTa boriyA-388130 (guja.) prathama saMskaraNa vIra saM0 2480 dvitIya saMskaraNa vIra saM0 2499 tRtIya saMskaraNa vIra saM0 2512 prati 3000 mudraka (1) varddhamAna mudraNAlaya javAharanagara, vArANasI-221001 (2) (aMgrejI aMza) rAjIva prinTarsa, C/I GIDC viTThala udyoganagara-388121

Page #4
prakAzakIya nivedana (prathamAvRtti) zrIpUjyapAdasvAmI ( devanandI) eka bahuta hI prasiddha AcArya hue haiN| inake banAye hue 1. jainendramahAvyAkaraNa, 2. sarvArthasiddhi-tattvArthasUtrako sabase prAcIna mahattvapUrNa TIkA, 3. samAdhizataka yA samAdhitantra; 4. iSTopadeza aura 5. dazabhakti, upalabdha grantha haiN| 1. zabdAvatAranyAsa, 2. jainendranyAsa, 3. sArasaMgraha, 4. vaidyakagranthakI bhI racanA inhoMne kI hai, kintu ve vartamAnameM anupalabdha haiN| ___ inakA sabase choTA kintu mahattvapUrNa sundara grantha iSTopadeza hai| isako yadi jainopaniSad kaheM to bhI atyukti nahIM hogii| isameM mAnava-kalyANakArI tattvoMkA bar3A sundara hRdayagrAhI varNana kiyA gayA hai / isameM pratipAdita tattvoMke pracAra prasAra evaM tadanukula upayoga honepara jagatI-talakA mahAn kalyANa ho sakatA hai| isa granthako paMDitapravara AzAdharajIkRta saMskRtaTIkA, vidvadratna nyAyAlaMkAra paM0 baMzIdharajI siddhAntazAstrI (pradhAnAdhyApaka sara seTha hakamacandra jaina vidyAlaya indaura) ke sUpatra jainadarzanAcArya zrIdhanyakumArajI ema0 e0 (hindI-saMskRta ) sAhityaratnakRta hindITIkA, sva. bairisTara campatarAyajI vidyAvAridhikRta aMgrejITIkA ( The Discourse Divine ) ina tIna TIkAoM tathA sva0 jainadharmabhUSaNa bra. zItalaprasAdajIkRta hindI dohAnuvAda, ajJAtakavi (zrI motIlAla hIrAcandrajI gAMdhI ) kRta marAThI padyAnuvAda, zrI rAvajIbhAI desAI zrImadrAjacandrAzrama agAsakRta gujarAtI-padyAnuvAda, aura zrIjayabhagavAnajI bI0 e0 ela ela0 bI0 eDavokeTa pAnIpatakRta vistRta aMgrejI padyAnuvAda Happy Sermons sahita prakAzita karAnekA saubhAgya prApta haA hai| samAja pUjyapAda AcAryakI kRtike sAtha ina sAta mahAn vidvAnoMko kRtiyoka darzana kregii| adhikase adhika loga lAbha uThAveM isIlie yaha saba prayatna kiyA gayA hai aura mUlya bhI kama rakkhA hai| iSTopadeza pahalA grantha hai, jo itanI TIkAoM aura padyAnuvAdoMke sAtha prakAzita ho rahA hai| pUjyapAdasvAmone ise chaThI zatAbdImeM racA thA / 700 varSa bAda terahavIM zatAbdI meM paMDitapravara AzAgharajIne saMskRta-TokA ja vinayacandrajIke Agrahase mAlavAkI rAjadhAnI nAlachA-dhArAnagarI ke zrIneminAtha mandirameM banAI / bra0 zItalaprasAdajIkI hindITIkA sana 1922 meM prakAzita haI, jo aba aprApya hai| hindo TIkA prakAzita honake 3 varSake bAda san 1925 meM sva0 bairisTara campatarAyajIne bra0 zItalaprasAdajIke Agrahase aMgrejImeM TIkA likhii| paM0pra0 AzAdharajoko TIkAke 700 varSa bAda bIsavIM zatAbdImeM jainadarzanAcArya zrIdhanyakumArajI ema0 e0 sAhityaratnane sva0 AcArya sUryasAgarajIke Agrahase mAlavAkI rAjadhAnI indaura meM naziyA~jIke zrIpArzvanAtha jainamandirameM naI hindITIkA likhii| ___ isa arthapradhAna yugameM Apane niHsvArtha bhAvase hameM yaha TokA prakAzita karanekI anumati pradAna kI, tadartha Apako kyA dhanyavAda daM? Apa to svayaM dhanyakumAra hI hai| pahile yaha hindITIkA seTha phakIracandrajo godhA mandasorakI orase vo0 ni0 saM0 2472 meM vitarata haI thii| yaha adhyAtma-grantha-saMgraha jisameM choTe-bar3e ATha grantha the, antargata chapI thii| Apase (hindI-TIkAkArase) hameM bar3I AzAe~ haiN| ApakI kRpA haI to koI anya upayogI grantha samAdhizataka vagairaha sampAdita karAkara isI paddhatise prakAzita kraayeNge| saMskRtaTIkAko hastalikhita pratiyoMke prApta karanekA bahata prayatna kiyA, para milI nhiiN| isakI saMskRtaTIkA mANikacanda jainagranthamAlAke 13 veM grantha tattvAnuzAsanAdisaMgrahameM chapI pratiparase chapAI gaI hai| ataeva granthamAlAke maMtrIjoke bar3e AbhArI hai|

Page #5
zolApura nivAsI vidvadUra paM0 baMzIdharajI zAstrIne isakA prUpha saMzodhana bar3I tatparatA aura laganase kiyA hai| etadathaM paMDitajIko aneka dhanyavAda haiN| Apa grantha-sampAdana-kalA meM bar3e nipuNa haiN| Apane prameyakamalamArtaNDa, aSTasahasrI, jainendraprakriyAdi mahAna granthoMkA sampAdana evaM saMzodhana kiyA hai / granthameM uddhRta zlokoM gAthAoMke mUla-sthAnoMko DhU~r3hane meM bahuta prayatna kiyA phira bhI kitanoMkA patA nahIM lgaa| antameM eka bAra punaH grantha-prakAzanameM sahAyaka honevAle TIkAkAroM, padyAnuvAdakoM, saMzodhakoM Adi samasta sajjanoMko dhanyavAda dete hue virAma lete haiM / jauharI bAjAra, bambaI naM 2 nivedakamahAvIrajayantI, vIra-saM0 2480 prakAzaka prakAzakake do zabda (tRtIya saMskaraNa) 'iSTopadeza'ko mUla racanA saMkSipta hote hue bhI kathanakA prakAra vizAla aura vairAgyapUrNa hai / saMskRta, hindI aura aMgrejI-ina tIna TokAoM ke sAtha prakRta racanA sacamuca aura bhI madhura bana gaI hai| isake sAtha cAra vidvAnoM dvArA hindI, gujarAtI, marAThI aura aMgrejI padyAnuvAda bhI isameM sammilita hai / isa kAraNa yaha anya sabhI logoMke liye upayogI hai| zrIpUjyapAdasvAmIne isa granthameM bahuta hI sundara DhaGgase saMsAra duHkhakA pratipAdanakara iSTa arthAt mokSasukhakA upadeza diyA hai| saMsArI jIvako bAhya dRSTiko aMtarmukha karaneke liye yaha vairAgyapUrNa aura manana karane yogya uttama grantha hai / samAdhizataka (samAdhitantra) kI taraha yaha bhI upadezabodha denevAlA mahAn AdhyAtmika grantha hai| upadezabodhakA pariNamana hone ke bAda hI jIvameM siddhAntabodha ( dravyAnuyoga ) samajhaneko yogyatA AtI hai| zrIparamazrutaprabhAvaka maNDalakI vyavasthA kaI barasoMse zrImad rAjacandra Azrama, agAsake TrasTI hI kara rahe hai| tadantargata isa granthakI tRtIyAvRtti prakAzita karate hue hameM atyanta Ananda hotA hai| isa maNDalakA uddezya satzrutakA pracAra karanA hI hai| pAThakagaNa mahAn puruSoMkI kRtiyoMkA svAdhyAya dvArA adhikAdhika lAbha uThAkara hamArA utsAha vardhamAna kareM yahI abhyarthanA / kArtika pUrNimA / -prakAzaka vikrama saMvat 2042 /

Page #6
prastAvanA (prathama saMskaraNa) vittIya ( bhautikavAdI) vicAra-vaitaraNIke bahAvameM bahatA haA vartamAna-yugakA mAnava, mAyA mamatA mohAdise mohita hokara satata hI sAMsArika svArtha-sAdhanAkI pUrti hetu apanI eDIse coTI takakA pasInA eka karatA rahatA hai| vaha apanI zakti aura sAmarthyako vismRta kara, zAntiko tilAMjali de, calate-phirate, uThatebaiThate, jAgate-sote, AThoM pahara viSaya-vAsanAoMkI vikaTa vahni meM jhulasatA huA saMtapta evaM duHkhI banA rahatA hai / aisI hI AdhiyoM-vyAdhiyoMse vyathita hotA haA janma-mRtyukI kA~varako kandhoMpara rakha yaha nAnA gatiyoM, yoniyoM evaM paryAyoMmeM ThokareM khAtA phiratA hai| pAThakagaNa ! isakI ajJatApara haMsiye yA tarasa na khAiye / yaha hAlata kisI eka mAnava vizeSakI nahIM, dasakI nahIM, saikar3oM, hajAroM, lAkhoM aura karor3oMkI nahIM apitu hama Apa samUcI mAnava jAtikI ho rahI hai| ___saMsArI prANIkI bahirmukhI dRSTi antaronmukhI ho sake, vaha sva-padameM avasthita ho supathakA pathika bana sake, isake liye Avazyaka hai ki vaha iSTa ( hitakArI) upadezako sUne / use eka kAnase sUnakara dUsare kAnase na nikAlate hue usapara manana kare aura isa prakAra jJAta hue sA~ceke DhA~cemeM jIvanako DhAla leve| isa ora pravRtti yA kadama bar3hAneke pUrva yaha avazya dhyAna meM rakhanA cAhiye ki sabhI upadeza iSTa tathA hitakArI nahIM hote haiM / iSTa upadezake upadeSTAmeM pUjyapAdatA honI caahiye| pUjyapAdatA saMyamakI prakarSatA evaM jJAnakI nirmalatAke binA ho nahIM sktii| ataeva niSkarSa nikalA ki pUjyapAda dvArA praNIta jo upadeza hogA vaha na kevala iSTa apitu prANi-hitakAraka evaM svasvarUpAvabodhaka bhI hogaa| prasannatA hai ki pAThakoMke samakSa Aja zrIpUjyapAdasvAmI jinakA ki dUsarA nAma devanandyAcArya bhI thA, unake dvArA pratipAdita iSTa-upadeza ( iSTopadeza ) ko, aneka bhASAoMke gadya-padyAnuvAdoM sahita, sampAdita kara sAmane lAnekA avasara prApta ho rahA hai| isake pahile ki Age likhI jAnevAlI paMktiyoM meM granthake racayitA evaM usameM vaNita viSayake bAremeM kucha saMketa karU~ yA paricaya dai. maiM seTha maNIlAlajI revAzaMkarajI jauharI oN0 vya0 aura kundanalAlajI jaina mainejara zrIrAyacandrajainazAstramAlA bambaIko dhanyavAda denA apanA kartavya samajhatA hU~, jinakI preraNAke pariNAmasvarUpa yaha grantha isa rUpameM Apa mahAzayoMke samakSa rakhane meM samartha ho sakA huuN| granthakArakA paricaya veda (jJAna) vRkSako siddhAnta, darzana, vyAkaraNa, sAhitya, vaidyaka Adi zAkhA-prazAkhAoMke pAraMgata, aneka granthoMke praNetA, devoMke dvArA pUjita zrIpUjyapAdasvAmIkA janma karnATaka prAMtake antargata kolaMgala nAmake nagara meM haA thaa| Apake pitAjIkA nAma zrImAdhavabhadra tathA mAtAkA nAma zrIdevI thaa| Apane apane janma dvArA brAhmaNa kulako vibhUSita kiyA thA / kannaDa bhASAmeM candrayya kavi dvArA likhita pUjyapAdacaritase jJAta hotA hai ki inakA nAma janmase hI pUjyapAda thA kintu jaba isa tathyako zravaNabelagolAke 40 veM 'zilAlekhake prakAzameM dekhanekA prayatna karate haiM to yaha pramANatAko prApta nahIM hotA hai| inakA dIkSA-dhAraNake samaya devanandI nAma thaa| isake bAda buddhivaibhavake vikAsake vazase inakA jinendrabuddhi nAma huA tathA devatAoMne inake caraNakamaloMkI pUjA kI, ataH jagatItalapara pUjya (1) yo devanandi prathamAbhidhAno, buddhayA mahatyA sa jinendrabuddhiH / / zrIpUjyapAdo'jani devatAbhiryatpUjitaM pAdayugaM yadIyam // zra0 zi0 kra0 saM0 40

Page #7
pAdake nAmame ye vikhyAta he| isI niSkarSa ke samarthanameM anya 'zilAlekhoMkA kI ullekha kiyA jA sakatA hai, vistAra bhayase yahA~ ( TippaNImeM ) unakI mAtra kramAMka saMkhyAko hI likhA jA rahA hai / AcArya devanandI ( pUjyapAda ) ke nAmake viSayako aura bhI gaharAIko liye hae jaba dekhate haiM to uparilikhita bAtakI puSTi paTTAvalI, purANAdikoMse bhI hotI hai| isa nAmake ye hI AcArya hae hoM aisI bAta nahIM hai| inake bAda bhI bahutase anya isI nAmake dhAraka grantha-racayitA hue haiN| para sAhitya-sauSThava, viSaya-vivecanakI zailIkI dRSTise inakI ( iSTopadezake racayitAkI) racanAe~ anokhI aura anupameya haiM / evaM ye mahAn vaiyAkaraNa the ataH bhASApara evaM usake sAdhanabhUta zabdoMpara inakA acchA Adhipatya thaa| jisakI chaTA unake granthoM meM jahAM-tahA~ dekhaneko milatI hai| samaya nirNaya-jaisA ki likhA jA cukA hai 'pUjyapAda' nAmake kaI granthanirmAtA hue haiN| ataH inake samaya ke viSayameM vivAda banA rahatA hai / koI inheM pANinikA samakAlIna batAte hue IsvI san se pAMca zatAbdI pUrvakA ghoSita karate haiM to anya inheM vikramakI pAMcavIM chaThI zatAbdIkA udghoSita karate haiN| bhinna-bhinna vicArakoM ke vicAroMkA manthana kara niSkarSa rUpameM jo kahA jA sakatA hai-vaha yaha hai ki rAjA vinIta joki avinItakA putra thA; tathA vikramakI chaThI zatAbdImeM zAsana karatA thaa| isake zAsana-kAlameM inhoMne isa bhArata-bhUmiko apane janmase pavitra kiyA thaa| pUjyapAdako pAvana kRtiyAM yA grantha-sampatti pUjyapAdasvAmIne jo kucha bhI jJAnArjana kiyA yA buddhi-balase jAnA, use unhoMne zabdasAdhanake dvArA gUMtha kara granthoMke rUpameM rakha diyaa| isa dRSTise dekhanepara jJAta hotA hai ki inhoMne bahuta bar3e paimAnepara sAhitya-nirmANakI ora prayatna kiyA thA / ApakA bahuta kucha sAhitya anupalabdha hai, phira bhI jo kucha vartamAna meM hai, vaha isa prakAra hai : 1. jainendragyAkaraNa-isake nAmase hI vyakta hotA hai ki vaha vyAkaraNazAstra-sambandhI grantha hai / 'bopadeva' nAmaka mahAn vaiyAkaraNane apane 'mugdhabodha' nAmaka granthameM ATha mahA vyAkaraNoMmeM isakA ullekha kiyA hai| 'varddhamAna' nAmaka kavine bhI devanandi ( pUjyapAda ) nAmake AcAryakA nAmasmaraNa kiyA hai| devanandike dvArA racita jainendrabyAkaraNakI mahattAkA eka yaha bhI pramANa hai ki pANinike dvArA nirmita aSTAdhyAyIke antargata gaNapAThameM isakA ullekha kiyA gayA hai| 2. sarvArthasiddhi yaha zrImadumAsvAmiviracita tattvArthasUtra nAmaka sUtrAtmaka granthake arthako vizadarUpase vivecana karanevAlA mahAna grantha hai aura isa para sabase jyAdA prAmANika prAcIna TIkA hai| 3. samAdhitantra yA samAdhizataka-sau zlokoMmeM nibaddha yaha eka AdhyAtmika grantha hai| isameM AcAryazrIne bar3I gambhIratA evaM tAttvikAnese adhyAtma viSayakA vivecana bahuta hI hRdayagrAhI aura sundara kiyA hai| isapara saMskRtameM aneka upayogI TIkAe~ haI haiM / hindI meM bhI isakA artha likhA jA cukA hai| (a) zra. zi. le. kra. saM0 105 zra. zi. ni. le. kra. saM0 40 / (ba) zra. zi. ni. le.kra. saM. 108 / 2. ( ka ) yazaHkIrtiryazonandI devanandI mhaamtiH| ___ zrIpUjyapAdAparAkhyo guNanandI gunnaakrH|| ( nandisaMgha paTTAvalI ) (kha) kavInAM tIrthakRdevaH kiM tarAM tatra varNyate / viduSAM vAGmaladhvaMsi tIrthaM yasya vacomayam // ( AdipurANa pra. parva ) 3. pramANamakalaGkasya pUjyapAdasya lakSaNam / dhanaMjayakaveH kAvyaM ratnatrayamapazcimam // (dhanaMjayakavikRta nAmamAlA ) 4. indrazcandraH kAzakRtsna pizalIzAkaTAyanaH / pANinyamarajainendrA jayantyaSTau cazAndikAH ||-ghaatpaatth:

Page #8
4. iSTopadeza-yaha choTAsA grantha hai jisako ki pAThakagaNa apane hAthameM liye hae haiN| Apa loga dekheMge ki isameM AcAryazrIne 'gAgarameM sAgara bharane kI uktiko caritArtha kiyA hai| yAni thor3e meM bahuta kucha likhA gayA hai| isakI mahattA, upayogitAdiko dekha paNDitapravara AzAdharajIne isapara saMskRtaTIkA likhI jo ki isameM sannaddha hai / vartamAnameM to isake marAThI, gujarAtI, aMgrejI Adi bhASAoM meM anuvAda bhI ho cuke haiN| 5. dazabhakti-prabhAcandrAcAryake "saMskRtAH sarve bhaktayaH pUjyapAdasvAmikRtAH" isa kathanake sahAre kahA jA sakatA hai ki inake racayitA pUjyapAdasvAmI haiN| granthAntaroMmeM jo yahA~ vahA~ ullekha milate haiM unake sahAre jJAta hotA hai ki uparilikhita upalabdha granthoMke atirikta anya vividha viSayake granthoMkA praNayana bhI inhoMne kiyA hai / vaidyaka granthoMke racayitA ye the, aisA zilAlekhoM, rasaratnasamuccaya, jJAnArNavAdi granthoMke racayitAoMne ( basavarAja, zubhacandrAcAryane ) apane-apane granthoMmeM ullekha kiyA hai, usase jJAta hotA hai| pUjyapAdasvAmIne 'jainAbhiSeka' nAmaka granthakA bhI nirmANa kiyA thaa| chanda-zAstra viSayaka granthakI bh| inhoMne racanA kI thI aisA kahA jAtA hai| dhavalAke vedanAkhaNDake uddharaNase jJAta hotA hai ki na kevala inakA vyAkaraNa, vaidyaka, chanda-zAstra, AdhyAtmika sAhityapara Adhipatya thA apitu nyAya-zAstrake bhI ye eka adhikArI vidvAn the| inhoMne sArasaMgraha nAmake nyAya va siddhAnta-sambandhI granthakA nirmANa kiyA thA / candrayya kavi dvArA kannaDa bhASAmeM likhita pUjyapAdacaritako yadi pramANarUpameM grahaNa kiyA jAya to usake sahAre kahA jA sakatA hai ki pUjyapAdasvAmIne 'arhatpratiSThAlakSaNa' evaM 'zAntyaSTaka' kI bhI racanA kI thii| yadyapi mahApuruSoMke viSayameM jitanA bhI likhA jAya vaha saba thor3A hai, kintu sAhityakI, vaha bhI AdhyAtmika sAhityakI sRSTi karanevAlA, nispahI, nirgrantha, sAhityika mahApuruSa apane DhaGgakA advitIya vyakti huA karatA hai / vaha sIdhI, sarala, hitakArI bhASAkA Azraya le sacce suhRdake samAna mana-mAnasameM nihita vicAra-maNimuktAoMko sAmane rakha detA hai aura kahatA hai, ki yaha svAnubhUta-acchI tarahase parakhI haI vicAra-maNiyA~ haiM / inase mujhe zAMti, saMtoSa aura Anandako anubhUti huI hai| cAho to tuma bhI inakA rasAsvAda kara sakate ho / aise hI mahApuruSa pUjyapAdasvAmI the| inhoMne svAntaHsukhako dRSTise sAhitya-sRSTi kara saMsArake samasta sattvoMko samunnatikA sanmArga sujhaayaa| antameM adhika na likhate hue, inake sAhityase jo hRdaya paTalapara vicAra aMkita hote haiM ve ye haiM-pUjyapAdasvAmI na kevala ucca darjeke saMyamI the apitu mahAn vidvAn the / unakA janma isa bhArata-bhUmimeM chaThI zatAbdIke pUrvArddhameM huA thaa| unako vyAkaraNa, nyAya, siddhAnta, vaidyaka, chaMdazAstra, jyotiSa, sAhityakA jJAna hI nahIM apitu unapara adhikArapUrNa vivecanA karanekA sAmarthya thaa| unhoMne ekapakSIya sAhityakA hI nirmANa nahIM kiyaa| Adhya tmika sAhityako bhI sundara zabdoMmeM saMjokara sAmane rkkhaa| aise sAhityika yogI mahApuruSako zata zata namana hoN| prastAvanA samAptike pUrva una sAhityikoMkA bho (pUjya premIjI, zrImotIcandrajI koThArI ema. e. AdikA) jinake granthoMkI sahAyatA isa prastAvanA likhanemeM lI hai, AbhAra mAnatA hU~ aura AzA karatA hU~ ki ve isa dhRSTatAko kSamA kareMge ki anumati liye binA unake granthoMkA sahArA le liyA gayA hai| pAThakagaNa ! mAnava jabataka mAnavakI dazAmeM haiM, usameM apUrNatAkA honA avazyaMbhAvI hai / ataH na cAhate hue bhI isameM yadi kucha truTiyA~ raha gaI hoM to usameM merI alpajJatAko hI kAraNa samajheM / itanA avazya nibedana hai ki yadi mahattvapUrNa koI truTi khaTakatI hoM to usakI sUcanA mujhe deveM, jisase ki yadi avasara milA to agale saMskaraNameM unheM alaga kara diyA jaave| jina jina sajjanoMne apane padyAnuvAdoMko isameM samAviSTa karAyA hai, unako dhanyavAda dete hue virAma letA hU~ / vijJeSu kimadhikam / zrInaziyAMjI-zrIpArzvanAtha jainamandira indaura, Apa logoMkA hI akSayatRtIyA vIra-ni, saM. 2480 dhanyakumAra jaina

Page #9
isa yugake mahAn tattvavettA zrImad rAjacandra jisa mahApuruSakI vizvavihArI prajJA thI, aneka janmoMmeM ArAdhita jisakA yoga thA arthAt janmase hI yogIzvara jaisI jisakI niraparAdha vairAgyamaya dazA thI tathA sarva jIvoMke prati jisakA vizvavyApI prema thA, aise AzcaryamUrti mahAtmA zrImad rAjacandrakA janma mahAn tattvajJAniyoMkI paramparArUpa isa bhAratabhUmike gujarAta pradezAntargata saurASTra ke vavANiyA bandara nAmaka eka zAnta ramaNIya gA~vake vaNika kuTumbameM vikrama saMvat 1924 (IsvI san 1867) kI kArtikI pUrNimA ravivArako rAtrike do baje huA thA / inake pitAkA nAma zrI vajIbhAI paMcANabhAI mehatA aura mAtAkA nAma zrI devabAI thA / inake eka choTA bhAI aura cAra bahaneM thIM / zrImadjIkA prema-nAma 'lakSmInandana' thA / bAdameM yaha nAma badalakara 'rAyacanda' rakhA gayA aura bhaviSya meM Apa 'zrImad rAjacandra' ke nAmase prasiddha hue / bAlyAvasthA, samuccaya 'vayacaryA zrImadjIke pitAmaha zrIkRSNake bhakta the aura unakI mAtAjI devabAI jainasaMskAra lAI thIM / una sabhI saMskAroMkA mizraNa kisI adbhuta DhaMgase gaMgA-yamunA ke saMgamakI bhA~ti hamAre bAla -mahAtmA ke hRdayameM pravAhita ho rahA thA / apanI praur3ha vANImeM bAIsa varSakI umra meM isa bAlyAvasthAkA varNana 'samuccayavayacaryA' nAmake lekha meM unhoMne svayaM kiyA hai " sAta varSa taka bAlavayakI khelakUdakA atyanta sevana kiyA thA / khelakUdameM bhI vijaya pAnekI aura rAjezvara jaisI ucca padavI prApta karanekI parama abhilASA thI / vastra pahananekI, svaccha rakhanekI, khAne-pIne kI, sone-baiThanekI, sArI videhI dazA thI, phira bhI antaHkaraNa komala thA / vaha dazA Aja bhI bahuta yAda AtI hai / AjakA vivekI jJAna usa vayameM hotA to mujhe mokSake liye vizeSa abhilASA na rahatI / hI bAra pAThakA avalokana karanA par3atA thA / smRti aisI balavattara thI ki vaisI sAta varSase gyAraha varSa takakA samaya zikSA lenemeM bItA / usa samaya niraparAdha smRti honese eka smRti bahuta hI thor3e manuSyoM meM isa kAlameM, isa kSetrameM hogI / par3hane meM pramAdI bahuta thA / bAtoMmeM kuzala, khelakUdameM rucivAna aura AnandI thA / jisa samaya zikSaka pATha par3hAtA, mAtra usI samaya par3hakara usakA bhAvArtha kaha detA / usa samaya mujhameM prIti - sarala vAtsalyatA - bahuta thI / sabase aikya cAhatA; sabameM bhrAtRbhAva ho tabhI sukha, isakA mujhe svAbhAvika jJAna thA / usa samaya kalpita bAteM karane kI mujhe bahuta Adata thI / AThaveM varSa meM maiMne kavitA kI thI; jo bAda meM jA~canepara samApa thii| abhyAsa itanI tvarAse kara sakA thA ki jisa vyaktine mujhe prathama pustakakA bodha denA Arambha kiyA thA usIko gujarAtI zikSaNa bhalI-bhA~ti prApta kara usI pustakakA punaH maiMne bodha kiyA thA / mere pitAmaha kRSNakI bhakti karate the / unase usa vayameM kRSNakIrtanake pada maiMne sune the tathA bhinnabhinna avatAroMke sambandhameM camatkAra sune the, jisase mujhe bhakti ke sAtha-sAtha una avatAroMmeM prIti ho gaI thI, aura rAmadAsajI nAmake sAdhuke pAsa maiMne bAla lIlAmeM kaNThI ba~dhavAI thii| unake sampradAyake mahanta hoveM, jagaha-jagahUpara camatkArase harikathA karate hoveM aura tyAgI hoveM to kitanA Ananda Aye ? yahI kalpanA huA

Page #10
varSa 32 ma zrImada rAjacaMdra vi.sa. 1956

Page #11

Page #12
karatI; tathA koI vaibhavI bhUmikA dekhatA ki samartha vaibhavazAlI honekI icchA hotI / " gujarAtI bhASAko vAcanamAlAmeM jagatakartA sambandhI kitane hI sthaloMmeM upadeza kiyA hai vaha mujhe dRr3ha ho gayA thA, jisase jaina prati mujhe bahata jagapsA AtI thI"tathA usa samaya pratimAke azraddhAla logoMko kriyAe~ mere dekhanemeM AI thIM, jisase ve kriyAe~ malina lagane se maiM unase DaratA thA arthAt ve mujhe priya na thiiN| loga mujhe pahalese hI samartha zaktizAlI aura gA~vakA nAmAMkita vidyArthI mAnate the, isaliye maiM apanI prazaMsAke kAraNa jAnabUjhakara vaise maNDala meM baiThakara apanI capala zakti darzAnekA prayatna krtaa| kaNThIke liye bAra-bAra ve merI hAsyapUrvaka TIkA karate; phira bhI maiM unase vAda karatA aura unheM samajhAnekA prayatna krtaa| parantu dhIre-dhIre mujhe unake (jainake) pratikramaNasUtra ityAdi pustakeM par3haneke liye milIM; unameM bahuta vinayapUrvaka jagatake saba jIvoMse mitratA cAhI hai| ataH merI prIti isameM bhI huI aura usameM bhI rhii| dhIre-dhIre yaha prasaMga bddh'aa| phira bhI svaccha rahaneke tathA dUsare AcAra-vicAra mujhe vaiSNavoMke priya the aura jagatakartAkI zraddhA thI / usa arasemeM kaNThI TUTa gayI; isaliye use phirase maiMne nahIM baaNdhaa| usa samaya bA~dhane na bA~dhanekA koI kAraNa maiMne DhUMDhA na thA / yaha merI teraha varSakI vayacaryA hai| phira maiM apane pitAkI dukAnapara baiThatA aura apane akSaroMkI chaTAke kAraNa kaccha-darabArake utArepara majhe likhane ke liye balAte taba maiM vahA~ jAtA / dakAnapara maiMne nAnA prakArakI lIlA-lahara kI haiM, aneka pastakeM par3hI haiM, rAma ityAdike caritrapara kavitAe~ racI haiM; sAMsArika tRSNAeM kI haiM, phira bhI maiMne kisIko nyUna-adhika dAma nahIM kahA yA kisIko nyUna-adhika taula kara nahIM diyA, yaha mujhe nizcita yAda hai / " (patrAMka 89) jAtismaraNajJAna aura tattvajJAnakI prApti zrImadjI jisa samaya sAta varSake the usa samaya eka mahattvapUrNa prasaMga unake jIvanameM bnaa| una dinoM vavANiyAmeM amIcanda nAmake eka gRhastha rahate the jinakA zrImadjIke prati bahuta prema thaa| eka dina sA~pake kATa khAnese unakI tatkAla mRtyu ho gii| yaha bAta sunakara zrImadjI pitAmahake pAsa Aye aura pUchA'amIcanda gujara gaye kyA?' pitAmahane socA ki maraNakI bAta sunanese bAlaka Dara jAyegA, ataH unhoMne, byAlU kara le, aisA kahakara vaha bAta TAlanekA prayatna kiyA / magara zrImadjI bAra-bAra vahI savAla karate rahe / Akhira pitAmahane kahA--'hA~, yaha bAta saccI hai|' zrImadjIne pUchA--'gujara jAnekA artha kyA ?' pitAmahane kahA--'usameMse jIva nikala gayA, aura aba vaha cala-phira yA bola nahIM sakegA; isaliye use tAlAbake pAsake smazAnameM jalA deNge|' zrImadjI thor3I dera gharameM idhara-udhara ghUmakara chipe-chipe tAlAbapara gaye aura taTavartI do zAkhAvAle babUlapara car3hakara dekhA to sacamuca citA jala rahI thii| kitane hI manuSya AsapAsa baiThe hue the / yaha dekhakara unheM vicAra AyA ki aise manuSyako jalA denA yaha kitanI krUratA ! aisA kyoM huA? ityAdi vicAra karate hue paradA haTa gayA; aura unheM pUrvabhavoMkI smRti ho AI / phira jaba unhoMne jUnAgar3hakA gar3ha dekhA taba usa (jAtismaraNajJAna) meM vRddhi huii| isa pUrvasmRtirUpa jJAnane unake jIvanameM preraNAkA apUrva navIna adhyAya jodd'aa| isIke pratApase unheM choTI umrase vairAgya aura vivekakI prApti dvArA tattvabodha haa| pUrvabhavake jJAnase AtmAkI zraddhA nizcala ho gii| samvat 1949, kArtika vada 12 ke eka patrameM likhate haiM--"punarjanma hai-jarUra hai| isake liye 'maiM' anubhavase hA~ kahanemeM acala huuN| yaha vAkya pUrvabhavake kisI yogakA smaraNa hote samaya siddha huA likhA hai| jisane punarjanmAdi bhAva kiye haiM, usa padArthako kisI prakArase jAnakara yaha vAkya likhA gayA hai|" (patrAMka 424)

Page #13
( 10) eka anya patrameM likhate haiM--"kitane hI nirNayoMse meM yaha mAnatA hU~ ki isa kAlameM bhI koI-koI mahAtmA gatabhavako jAtismaraNajJAnase jAna sakate haiM; yaha jAnanA kalpita nahIM kintu samyak (yathArtha) hotA hai ! utkRSTa saMvega, jJAnayoga aura satsaMgase bhI yaha jJAna prApta hotA hai arthAt pUrvabhava pratyakSa anubhavameM A jAtA hai| jaba taka pUrvabhava anubhavagamya na ho taba taka AtmA bhaviSyakAlake liye sazaMkita dharmaprayatna kiyA karatA hai; aura aisA sazaMkita prayatna yogya siddhi nahIM detaa|" (patrAMka 64) avadhAna-prayoga, sparzanazakti vi0 saM0 1940 se zrImadjI avadhAna-prayoga karane lage the| dhIre-dhIre ve 'zatAvadhAna taka pahu~ca gaye the / jAmanagarameM bAraha aura solaha avadhAna karanepara unheM 'hindakA hIrA' aisA upanAma milA thaa| vi0 saM0 1943 meM 19 varSakI umrameM unhoMne bambaIkI eka sArvajanika sabhAmeM DaoN0 piTarsanakI adhyakSatAmeM zatAvadhAnakA prayoga dikhAkara baDe-bar3e logoMko AzcaryameM DAla diyA thaa| usa samaya upasthita janatAne unheM 'suvarNacandraka' pradAna kiyA thA aura 'sAkSAt sarasvatI kI upAdhise sammAnita kiyA thaa| . zrImadjIkI sparzanazakti bhI atyanta vilakSaNa thii| uparokta sabhAmeM unheM bhinna-bhinna prakArake bAraha grantha diye gaye aura unake nAma bhI unheM par3hakara sunA diye gye| bAdameM unakI A~khoMpara paTTI bA~dhakara jo-jo grantha unake hAthapara rakhe gaye una saba granthoMke nAma hAthoMse TaTolakara unhoMne batA diye| zrImadjIkI isa adbhuta zaktise prabhAvita hokara tatkAlIna bambaI hAIkorTake mukhya nyAyAdhIza sara vahA~ apanI zaktiyA~ pradarzita karanekA anurodha kiyA, parantu unhoMne ise svIkAra nahIM kiyaa| unheM kIttikI icchA na thI, balki aisI pravatti AtmonnatimeM bAdhaka aura sanmArgarodhaka pratIta honese prAyaH bIsa varSakI unake bAda unhoMne avadhAna-prayoga nahIM kiye| mahAtmA gAMdhIne kahA thA mahAtmA gAMdhIjI zrImadajIko dharmake sambandhameM apanA mArgadarzaka mAnate the / ve likhate haiM "mujhapara tIma puruSoMne gaharA prabhAva DAlA hai-TAlsaTaoNya, raskina aura rAyacandabhAI / TAlsaTaoNyane apanI pustakoM dvArA aura unake sAtha thor3e patravyavahArase, raskinane apanI eka hI pustaka 'anTu di lAsTa' se-jisakA gujarAtI nAma maiMne 'sarvodaya' rakhA hai, aura rAyacandabhAIne apane gAr3ha paricayase / jaba mujhe hindudharmameM zaMkA paidA huI usa samaya usake nibAraNa karane meM madada karanevAle rAyacandabhAI the... jo vairAgya (apUrva avasara evo kyAre Avaze?) isa kAvyako kar3iyoMmeM jhalaka rahA hai vaha maiMne unake . do varSake gAr3ha paricayameM pratikSaNa unameM dekhA hai| unake lekhoMmeM eka asAdhAraNatA yaha hai ki unhoMne jo anubhava 1. zatAvadhAna arthAt sau kAmoMko eka sAtha karanA / jaise zataraMja khelate jAnA, mAlAke manake ginate jAnA, jor3a bAkI guNAkAra evaM bhAgAkAra manameM ginate jAnA, ATha naI samasyAoMkI pUrti karanA, solaha nirdiSTa naye viSayoMpara nirdiSTa chandameM kavitA karate jAnA, solaha bhASAoMke anukramavihIna cArasI zabda kartAkarmasahita punaH anukramabaddha kaha sunAnA, katipaya alaMkAroMkA vicAra, do koThoMmeM likhe hae ulTe-sIdhe akSaroMse kavitA karate jAnA ityAdi / eka jagaha U~ce Asanapara baiThakara ina saba kAmoMmeM mana aura dRSTiko prerita karanA, likhanA nahIM yA dubArA pUchanA nahIM aura sabhI smaraNameM rakhakara ina sau kAmoMko pUrNa karanA / zrImadjI likhate haiM-"avadhAna AtmazaktikA kArya hai yaha mujhe svAnubhavase pratIta huA hai|" (patrAMka 18) .

Page #14
(11) kiyA vahI likhA hai| usameM kahIM bhI kRtrimatA nahIM hai| dUsarepara prabhAva DAlaneke liye eka paMkti bhI likhI ho aisA maiMne nahIM dekhA / ... khAte, baiThate, sote, pratyeka kriyA karate unameM vairAgya to hotA hii| kisI samaya 'isa jagatake kisI bhI vaibhavameM unheM moha huA ho aisA maiMne nahIM dekhA / " vyavahArakuzalatA aura dharmaparAyaNatAkA jitanA uttama mela maiMne kavimeM dekhA utanA kisI anyameM nahIM dekhaa|" 'zrImad rAjacandra jayantI' ke prasaMga para IsvI san 1921 meM gAMdhIjI kahate haiM-"bahuta bAra kaha aura likha gayA hU~ ki maiMne bahutoMke jIvanameMse bahuta kucha liyA hai| parantu sabase adhika kisIke jIvanameMse maiMne grahaNa kiyA ho to vaha kavi (zrImadjI) ke jIvanameMse hai / dayAdharma bhI maiMne unake jIvanameMse sIkhA hai|" khUna karanevAlese bhI prema karanA yaha dayAdharma mujhe kavine sikhAyA hai|" gRhasthAzrama vi0 saM0 1944 mAgha sudI 12 ko 20 varSakI AyumeM zrImadjIkA zubha vivAha jauharI revAzaMkara jagajIvanadAsa mehatAke bar3e bhAI popaTalAlakI mahAbhAgyazAlI putrI jhabakabAIke sAtha haA thaa| isameM dUsaroMkI 'icchA' aura 'atyanta Agraha' hI kAraNarUpa pratIta hote haiM / vivAhake ekAdha varSa bAda likhe hue eka lekhameM zrImadajI likhate haiM-"strIke sambandhameM kisI bhI prakArase rAgadveSa rakhanekI merI aMzamAtra icchA nahIM hai| parantu pUrvopArjanase icchAke pravartanameM aTakA huuN|" (patrAMka 78) ___saM0 1946 ke patrameM likhate haiM-"tattvajJAnakI gupta guphAkA darzana karanepara gRhAzramase virakta honA adhikatara sUjhatA hai|" (patrAMka 113) zrImadjI gRhavAsameM rahate hue bhI atyanta udAsIna the / unakI mAnyatA thI--"kuTuMbarUpI kAjalakI koThar3ImeM nivAsa karanese saMsAra bar3hatA hai / usakA kitanA bhI sudhAra karo, to bhI ekAntavAsase jitanA saMsArakA kSaya ho sakatA hai usakA zatAMza bhI usa kAjalakI koThar3I meM rahanese nahIM ho sakatA, kyoMki vaha kaSAyakA nimitta hai aura anAdikAlase mohake rahanekA parvata hai|" (patrAMka 103) phira bhI isa pratikUlatAmeM ve apane pariNAmoMkI pUrI sambhAla rakhakara cale / saphala evaM prAmANika vyApArI zrImadajI 21 varSakI umrameM vyApArArtha vavANiyAse baMbaI Aye aura seTha revAzaMkara jagajIvanadAsakI kAnameM bhAgIdAra rahakara javAhirAtakA vyApAra karane lge| vyApAra karate hue bhI unakA lakSya AtmAkI ora adhika thaa| vyApArase avakAza milate hI zrImadjI koI apUrva AtmavicAraNAmeM lIna ho jAte the| jJAnayoga aura karmayogakA inameM yathArtha samanvaya dekhA jAtA thA / zrImadjIke bhAgIdAra zrI mANekalAla ghelA. bhAIne apane eka vaktavyameM kahA thA-"vyApArameM aneka prakArakI kaThinAiyA~ AtI thIM, unake sAmane zrImadjI eka aDola parvatake samAna Tike rahate the| maiMne unheM jar3a vastuoMkI ciMtAse ciMtAtura nahIM dekhaa| ve hamezA zAnta aura gambhIra rahate the|" javAhirAtake sAtha motIkA vyApAra bhI zrImadajIne zurU kiyA thA aura usameM ve sabhI vyApAriyoMmeM adhika vizvAsapAtra mAne jAte the| usa samaya eka araba apane bhAIke sAtha motIkI Ar3hatakA dhandhA karatA thA / choTe bhAIke manameM AyA ki Aja maiM bhI bar3e bhAIkI taraha bar3A vyApAra kruuN| dalAlane usakI zrImadjIse bheMTa karA dii| unhoMne kasa kara mAla khriidaa| paise lekara araba ghara pahu~cA to usake bar3e bhAIne patra

Page #15
dikhAkara kahA ki vaha mAla amuka kimatake binA nahIM becanekI zarta kI hai aura tUne yaha kyA kiyA? yaha sunakara vaha ghabarAyA aura zrImadjIke pAsa jAkara gir3agir3Ane lagA ki maiM aisI AphatameM A par3A huuN| zrImadjIne turanta mAla vApasa kara diyA aura paise gina liye / mAno koI saudA kiyA hI na thA aisA samajhakara honevAle bahuta napheko jAne diyA / vaha araba zrImadjIko khudAke samAna mAnane lgaa| isI prakArakA eka dusarA prasaMga unake karuNAmaya aura niHNahI jIvanakA jvalaMta udAharaNa hai| eka bAra eka vyApArI ke sAtha zrImadjIne hIroMkA saudA kiyA ki amuka samayameM nizcita kiye hue bhAvase vaha vyApArI zrImadjIko amuka hIre de / usa viSayakA dastAveja bhI ho gyaa| parantu huA aisA ki muddatake samaya bhAva bahuta bar3ha gaye / zrImadjI khuda usa vyApArIke yahA~ jA pahuMce aura use cintAmagna dekhakara vaha dastAveja phAr3a DAlA aura bole-"bhAI, isa ciTThI (dastAveja) ke kAraNa tumhAre hAtha-pA~dha ba~dhe hue the| bAjAra bhAva bar3ha jAnese tumase mere sATha-sattara hajAra rupaye lene nikalate haiM, parantu maiM tumhArI sthiti samajha sakatA huuN| itane adhika rupaye maiM tumase le lU~ to tumhArI kyA dazA ho? parantu rAjacandra dUdha pI sakatA hai, khUna nhiiN|" vaha vyApArI kRtajJabhAvase zrImadjIkI ora stabdha hokara dekhatA hI raha gayA / bhaviSyavaktA, nimittajJAnI zrImadjIkA jyotiSa-sambandhI jJAna bhI prakhara thaa| ve janmakuMDalI, varSaphala evaM anya cihna dekhakara bhaviSyakI sUcanA kara dete the / zrI jUThAbhAI (eka mumukSu) ke maraNake bAremeM unhoMne savA do mAsa pUrva spaSTa batA diyA thaa| eka bAra saM0 1955 kI caita vadI 8 ko morabImeM dopaharake 4 baje pUrva dizAke AkAzameM kAle bAdala dekhe aura unheM duSkAla par3anekA nimitta jAnakara unhoMne kahA- 'Rtuko sannipAta huA hai / " tadanusAra saM0 1955 kA caumAsA korA rahA aura saM0 1956 meM bhayaMkara duSkAla par3A / zrImadjI dUsareke manakI bAtako bhI saralatAse jAna lete the| yaha saba unakI nirmala AtmazaktikA prabhAva thaa| kavi-lekhaka zrImadjImeM, apane vicAroMkI abhivyakti padyarUpameM karanekI sahaja kSamatA thii| unhoMne 'strInItibodhaka', 'sadbodhazataka', 'AryaprajAnI par3atI', 'hunnarakalA vadhAravA viSe' Adi aneka kavitAe~ kevala ATha varSakI vayameM likhI thIM / nau varSakI AyumeM unhoMne rAmAyaNa aura mahAbhAratakI bhI padya-racanA kI thI jo prApta na ho skii| isake atirikta jo unakA mUla viSaya AtmajJAna thA usameM unakI aneka racanAe~ haiM / pramukharUpase 'Atmasiddhi', 'amUlya tattvavicAra', 'bhaktinA vIsa doharA', 'paramapadaprAptinI bhAvanA (apUrva avasara)', 'mUlamArga rahasya', 'tRSNAnI vicitratA' hai / 'Atmasiddhi-zAstra ke 142 dohoMkI racanA to zrImadjIne mAtra Der3ha ghaMTemeM naDiyAdameM Azvina vadI 1 (gujarAtI) saM0 1952 ko 29 varSakI umrameM kI thii| isameM samyagdarzanake kAraNabhUta chaH padoMkA bahuta hI sundara pakSapAtarahita varNana kiyA hai| yaha kRti nitya svAdhyAyako vastu hai| isake aMgrejImeM bhI gadyapadyAtmaka anuvAda pragaTa ho cuke haiM / gadya-lekhanameM zrImadjIne 'puSpamAlA', 'bhAvanAbodha' aura 'mokSamAlA' kI racanA kii| isameM 'mokSamAlA' to unakI atyanta prasiddha racanA hai jise unhoMne 16 varSa 5 mAsakI AyameM mAtra tIna dinameM likhI thii| isameM 108 zikSApATha haiM / Aja to itanI AyumeM zuddha likhanA bhI nahIM AtA jaba ki zrImadajIne eka apUrva pustaka likha DAlI / pUrvabhavakA abhyAsa hI isameM kAraNa thA / 'mokSamAlA'ke sambandhameM zrImadajI likhate haiM-"jainadharmako yathArtha samajhAnekA usameM prayAsa kiyA hai, jinokta mArgase kucha bhI nyUnAdhika usameM nahIM kahA

Page #16
( 13 ) hai / vatarAga mArga meM AbAlavRddhako ruci ho, usake svarUpako samajhe tathA usake bIjakA hRdayameM ropaNa ho, isa hetuse isakI bAlA bodharUpa yojanA ko hai / " zrI kundakundAcArya ke 'paMcAstikAya' granthakI mUla gAthAoMkA zrImadjIne avikala ( akSarazaH ) gujarAtI anuvAda bhI kiyA hai| isake atirikta unhoMne zrI AnandaghanajIkRta caubIsIkA artha likhanA bhI prArambha kiyA thA, aura usameM prathama do stavanoMkA artha bhI kiyA thA para vaha apUrNa raha gayA hai / phira bhI itane se, zrImadjIkI vivecana zailI kitanI manohara aura talasparzI hai usakA khyAla A jAtA 1 sUtroMkA yathArtha artha samajhane-samajhAne meM zrImadjIkI nipuNatA ajor3a thI / matamatAntarake Agrahase dUra zrImadjIkI dRSTi bar3I vizAla thI / ve rUr3hi yA andhazraddhA ke kaTTara virodhI the / ve matamatAntara aura kadAgrahAdise dUra rahate the, vItarAgatAkI ora hI unakA lakSya thA / unhoMne AtmadharmakA hI upadeza diyA / isI kAraNa Aja bhI bhinna-bhinna sampradAyavAle unake vacanoMkA rucipUrvaka abhyAsa karate hue dekhe jAte haiM / zrImadjI likhate haiM " mUlatattvameM kahIM bhI bheda nahIM hai, mAtra dRSTikA bheda hai aisA mAnakara Azaya samajhakara pavitra dharmameM pravRtti karanA / " ( puSpamAlA - 14) " tU cAhe jisa dharmako mAnatA ho isakA mujhe pakSapAta nahIM, mAtra kahane kA tAtparya yahI ki jisa mArga se saMsAramalakA nAza ho usa bhakti, usa dharma aura usa sadAcArakA tU sevana kara / " ( puSpamAlA - 15) " duniyA matabhedake bandhana se tattva nahIM pA sakI / " ( patrAMka 27) "jahA~ tahA~se rAgadveSarahita honA hI merA dharma hai "maiM kisI gacchameM nahIM hU~, parantu AtmAmeM hU~ yaha mata bhUliyegA / " ( patrAMka 37 ) zrImadjIne prItama, akhA, choTama, kabIra, sundaradAsa, sahajAnanda, muktAnanda, narasiMha mehatA Adi santoMkI vANIko jahA~-tahA~ Adara diyA hai aura unheM mArgAnusArI jIva (tattvaprApti ke yogya AtmA) kahA hai / phira bhI anubhavapUrvaka unhoMne jainazAsanakI utkRSTatAko svIkAra kiyA hai " zrImAna vItarAga bhagavAnoMne jisakA artha nizcita kiyA hai, jo acintya cintAmaNisvarUpa, paramahitakArI, parama adbhuta, sarva duHkhoMkA niHsaMzaya Atyantika kSaya karanevAlA, parama amRtasvarUpa sarvotkRSTa zAzvata hai vaha dharma jayavanta rahe, trikAla jayavanta rahe / una zrImAn anantacatuSTayasthita bhagavAnakA aura usa jayavanta dharmakA Azraya sadaiva kartavya hai / " (patrAMka 843) parama vItarAgadazA zrImadjIkI parama videhI dazA thI / ve likhate haiM "eka purANapuruSa aura purANapuruSakI premasampatti ke sivAya hameM kucha rucikara nahIM lagatA; hameM kisI padArtha meM rucimAtra rahI nahIM hai ""hama dehadhArI haiM yA nahIM - yaha yAda karate haiM taba muzkelIse jAna pAte haiM / " ( patrAMka 255) "deha hote hue bhI manuSya pUrNa vItarAga sakatA hai aisA hamArA nizcala anubhava hai / kyoMki hama bhI avazya usI sthitiko pAnevAle haiM, aisA hamArA AtmA akhaNDatAse kahatA haiM aura aisA hI hai, jarUra aisA hI hai / " ( patrAMka 334)

Page #17
(14) "mAna leM ki caramazarIrIpana isa kAlameM nahIM hai, tathApi azarIrI bhAvase Atmasthiti hai to vaha bhAvanayase caramazarIrIpana nahIM, apitu siddhatva haiM; aura yaha azarIrIbhAva isa kAlameM nahIM hai aisA yahA~ kaheM to isa kAlameM hama khuda nahIM haiM, aisA kahane tulya hai|" (patrAMka 411) ahamadAbAdameM AgAkhAnake ba~galepara zrImadjIne zrI lallujI tathA zrI devakaraNajI muniko bulAkara antima sUcanA dete hue kahA thA-"hamAremeM aura vItarAgameM bheda na maaniyegaa|" ekAntacaryA, paramanivRttirUpa kAmanA mohamayI (bambaI) nagarImeM vyApArika kAma karate hue bhI zrImadjI jJAnArAdhanA to karate hI rahate the aura patroM dvArA mumukSuoMkI zaMkAoMkA samAdhAna karate rahate the; phira bhI bIca-bIca meM per3hIse vizeSa avakAza lekara ve ekAnta sthAna, jaMgala yA parvatoMmeM pahu~ca jAte the / mukhyarUpase ve khaMbhAta, vaDavA, kAviThA, uttarasaMDA, naDiyAda, vaso, rAlaja aura IDarameM rahe the| ve kisI bhI sthAna para bahuta guptarUpase jAte the, phira bhI unakI sugandhI chipa nahIM pAtI thii| aneka jijJAsu-bhramara unake satsamAgamakA lAbha pAneke liye pIche-pIche kahIM bhI pahu~ca hI jAte the| aise prasaMgoMpara hue bodhakA yatkiMcit saMgraha 'zrImad rAjacandra' granthameM 'upadezachAyA', 'upadezanoMdha' aura 'vyAkhyAnasAra' ke nAmase prakAzita huA hai / yadyapi zrImadjI gRhavAsa-vyApArAdimeM rahate hue bhI videhIvat the, phira bhI unakA antaraGga sarvasaMgaparityAga kara nirgranthadazAke liye chaTapaTA rahA thaa| eka patrameM ve likhate haiM-'bharatajIko hiranake saMgase janmakI vRddhi huI thI aura isa kAraNase jar3abharatake bhavameM asaMga rahe the| aise kAraNoMse mujhe bhI asaMgatA bahuta hI yAda AtI hai; aura kitanI hI bAra to aisA ho jAtA hai ki usa amaMgatAke binA parama duHna hotA hai| yama antakAlameM prANIko duHkhadAyaka nahIM lagatA hogA, parantu hameM saMga duHkhadAyaka lagatA hai|" (patrAMka 217) phira hAthanoMdhameM ve likhate haiM-"sarvasaMga mahAsravarUpa zrI tIrthakarane kahA hai so satya hai| aisI mizraguNasthAnaka jaisI sthiti kahA~ taka rakhanI ? jo bAta cittameM nahIM so karanI; aura jo cittameM hai usameM udAsa rahanA aisA vyavahAra kisa prakArase ho sakatA hai ? vaizyaveSameM aura nirgranthabhAvase rahate hue koTi-koTa vicAra huA karate haiN|" (hAthanoMgha 1-38) "AkiMcanyatAse vicarate hue ekAnta maunase jinasadRza dhyAnase tanmayAtmasvarUpa aisA kaba hoU~gA ?" (hAthanoMdha 1-87) saMvat 1956 meM ahamadAbAdameM zrImadjIne zrI devakaraNajI munise kahA thA-"hamane sabhAmeM strI aura lakSmI donoMkA tyAga kiyA hai, aura sarvasaMgaparityAgakI AjJA mAtAjI deMgIM aisA lagatA hai / " aura tadanusAra unhoMne sarvasaMgaparityAgarUpa dIkSA dhAraNa karane kI apanI mAtAjIse anujJA bhI le lI thii| parantu unakA zArIrika svAsthya dina-para-dina bigar3atA gyaa| aise hI avasarapara kisIne unase pUchA-"ApakA zarIra kRza kyoM hotA jAtA hai ?" zrImadajIne uttara diyA-"hamAre do bagIce haiM, zarIra aura AtmA / hamArA pAnI AtmArUpI bagIcemeM jAtA hai, isase zarIrarUpI bagIcA sUkha rahA hai|" aneka upacAra karanepara bhI svAsthya ThIka nahIM huA / antima dinoMmeM eka patra meM likhate hai-"atyanta tvarAse pravAsa pUrA karanA thA, vahA~ bIcameM saharAkA registAna saMprApta huaa| sira para bahuta bojha rahA thA use AtmavIryase jisa prakAra alpakAlameM vedana kara liyA jAya usa prakAra prayatna karate hue, pairoMne nikAcita udayarUpa thakAna grahaNa kii| jo svarUpa hai vaha anyathA nahIM hotA yahI adbhuta Azcarya hai / avyAbAdha sthiratA hai|" (patrAMka 951)

Page #18
( 15 ) anta samaya sthiti aura bhI giratI gii| zarIrakA vajana 132 pauMDase ghaTakara mAtra 43 pauMDa raha gayA / zAyada unakA adhika jIvana kAlako pasanda nahIM thA / dehatyAgake pahale dina zAmako apane choTe bhAI manasukhalAla Adise kahA-"tuma nizcinta rhnaa| yaha AtmA zAzvata hai| avazya vizeSa uttama gatiko prApta honevAlA hai| tuma zAnti aura samAdhipUrvaka rahanA / jo ratnamaya jJAnavANI isa dehake dvArA kahI jA sakanevAlI thI use kahanekA samaya nahIM hai| tuma puruSArtha krnaa|" rAtriko DhAI baje ve phira bole-'nizcinta rahanA, bhAIkA samAdhimaraNa hai / " avasAnake dina prAtaH paune nau baje kahA-"manasukha, duHkhI na honA / maiM apane AtmasvarUpameM lIna hotA huuN|" phira ve nahIM bole / isa prakAra pA~ca ghaNTe taka samAdhimeM raha kara saMvat 1957 kI caitra vadI 5 (gujarAtI) maMgalavArako dopaharake do baje rAjakoTameM isa nazvara zarIrakA tyAga karake uttama gatiko prApta hae / bhAratabhami eka anupama tattvajJAnI santako kho baitthii| unake dehAvasAnake samAcArase mumukSuoMmeM atyanta zokake bAdala chA gye| jina-jina puruSoMko jitane pramANameM una mahAtmAkI pahacAna huI thI utane pramANameM unakA viyoga unheM anubhUta huA thaa| unako smRtimeM zAstramAlAko sthApanA vi0 saM0 1956 ke bhAdoM mAsameM parama satzrutake pracAra hetu bambaImeM zrImadjIne zrIparamazrutaprabhAvakamaNDalakI sthApanA kI thii| zrImadajIke dehotsargake bAda unakI smRtisvarUpa 'zrImadarAjacandrajainazAstramAlA'kI sthApanA kI gaI jisake antargata donoM sampradAyoMke aneka sadgranthoMkA prakAzana huA hai jo tattvavicArakoMke liye isa duSamakAlako bitAnemeM parama upayogI aura ananya AdhArarUpa hai| mahAtmA gAMdhIjI isa saMsthAke TrasTI aura zrI revAzaMkara jagajIvanadAsa mukhya kAryakartA the| zrI revAzaMkarake dehotsarga bAda saMsthAmeM kucha zithilatA A gaI thI parantu aba usa saMsthAkA kAma zrImada rAjacandra Azrama agAsake TrasTiyoMne sambhAla liyA hai aura sucArurUpase pUrvAnusAra sabhI kArya cala rahA hai / zrImadjIke smAraka zrImadjIke ananya bhakta AtmaniSTha zrI laghurAjasvAmI (zrI lallujI muni)kI preraNAse zrImadjIke smArakake rUpameM aura bhaktidhAmake rUpameM vi0 saM0 1976 kI kArtikI pUrNimAko agAsa sTezanake pAsa 'zrImad rAjacandra Azrama kI sthApanA huI thii| zrI laghurAja svAmIke caudaha cAturmAsoMse pAvana huA yaha Azrama Aja bar3hate-bar3hate gokUla-sA gA~va bana gayA hai| zrI svAmIjI dvArA yojita satsaMgabhaktikA krama Aja bhI yahA~para unakI AjJAnusAra cala rahA hai| dhArmika jIvanakA paricaya karAnevAlA yaha uttama tIrtha bana gayA hai| saMkSepameM yaha tapovanakA namUnA hai / zrImadjIke tattvajJAnapUrNa sAhityakA bhI mukhyataH yahIse prakAzana hotA hai / isa prakAra yaha zrImadjIkA mukhya jIvanta smAraka hai / isake atirikta vartamAnameM nimnalikhita sthAnoMpara zrImad rAjacandra mandira Adi saMsthAe~ sthApita haiM jahA~para mumukSu-bandhu milakara Atma-kalyANArtha vItarAga-tattvajJAnakA lAbha uThAte haiM-vavANiyA, rAjakoTa, morabI, vaDavA, khambhAta, kAviThA, sImaraDA, vaDAlI, bhAdaraNa, nAra, suNAva, naroDA, saDodarA, dhAmaNa, sAyalA, ahamadAbAda, IDara, surendra nagara, vaso, vaTAmaNa, uttarasaMDA, borasada, bambaI (ghATakopara evaM caupATI), devalAlI, baiMgalora, indora, Ahora (rAjasthAna), sivAnA (rAjasthAna), mombAsA (AphrikA) ityAdi /

Page #19
( 16 ) antima prazasti mUla Aja unakA pArthiva deha hamAre bIca nahIM hai magara unakA akSaradeha to sadA ke liye amara hai / unake patroM tathA lekhoMkA saMgraha gurjarabhASA meM 'zrImad rAjacandra' grantha meM prakAzita ho cukA hai (jisakA hindI anuvAda bhI prakaTa ho cukA hai) vahI mumukSuoM ke liye mArgadarzaka aura avalambanarUpa hai| eka-eka patra meM koI apUrva rahasya bharA huA hai / usakA marma samajhane ke liye santasamAgamakI vizeSa AvazyakatA hai / ina patroM meM zrImadjIkA pAramArthika jIvana jahA~-tahA~ dRSTigocara hotA hai| isake alAvA unake jIvanake aneka preraka prasaMga jAnane yogya hai, jisakA vizada varNana zrImad rAjacandra Azrama prakAzita 'zrImad rAjacandra jIvanakalA' meM kiyA huA hai (jisakA hindI anuvAda bhI prakaTa ho cukA hai) / yahA~para to sthAnAbhAvase usa mahAna vibhUtike jIvanakA vihaMgAvalokanamAtra kiyA gayA hai / zrImad laghurAjasvAmI (zrI prabhuzrIjI) 'zrI sadguruprasAda' granthakI prastAvanA meM zrImad ke prati apanA hRdayodgAra ina zabdoMmeM prakaTa karate haiM- " aparamArtha meM paramArthake dRr3ha AgraharUpa aneka sUkSma bhUlabhUlaiyA~ke prasaMga dikhAkara, isa dAsake doSa dUra karanemeM ina Apta puruSakA parama satsaMga aura uttama bodha prabala upakAraka bane haiM''''saMjIvanI auSadha samAna mRtako jIvita kareM, aise unake prabala puruSArtha jAgRta karanevAle vacanoMkA mAhAtmya vizeSa- vizeSa bhAsyamAna honeke sAtha TheTha mokSameM le jAya aisI samyak samajha (darzana) usa puruSa aura unake bodhakI pratItise prApta hotI hai; ve isa duSama kalikAlameM AzcaryakArI avalambana haiM / parama mAhAtmyavanta sadguru zrImad rAjacandradevake vacanoMmeM tallInatA, zraddhA jise prApta huI haiM yA hogI usakA mahad bhAgya hai / vaha bhavya jIva alpakAlameM mokSa pAne yogya hai / " aise mahAtmAko hamAre agaNita vandana hoM !

Page #20
viSaya-sUcI 10 maMgalAcaraNa-TIkAkAra aura mUla granthakartAkA AtmAmeM AtmAke cintanarUpa dhyAnase, parISa'svayaMsvabhAvApti' kA sapAdhAna hAdikA anubhava na honese, karma-nirjarA hotI hai 28 vratAdikoM kI sArthakatA jahA~ AtmA hI dhyAtA aura dhyeya ho jAtA hai| Atma-pariNAmI ke liye svargakI sahaja meM hI prApti 5 vahA~ anya sambandha kaisA? svarga-sukhoMkA varNana | mohI karmoko bA~dhatA hai, aura nirmohI chUTa jAtA "sAMsArika svargAdi-sukha bhrAnta hai" isakA kathana 7 hai, isalie hara tarahase nirmamatAkA prayatna kare 31 yadi ye vAsanAmAtra hai. to unakA vaisA anubhava kyoM nahIM hotA? isakA uttara-mohase DhakA maiM eka mamatA rahita zuddha hU~, saMyogase utpanna padArtha dehAdika mujhase sarvathA bhinna haiM huA jJAna vastu-svarUpako ThIka-ThIka nahIM 32 jAnatA hai dehAdikake sambandhase prANo dukhaHsamUha pAte haiM, mohanIyakarmake jAla meM phaMsA prANI zarIra, dhana, dArA ___isase inheM kaise dUra karanA cAhie? ko AtmAke samAna mAnatA hai | jJAnI sadA niHzaMka hai, kyoMki usameM roga, maraNa, jIva-gati vaNana, apane zatraoM ke prati bhI dveSabhAva ____ bAla, yuvApanA nahIM hai, ye pudgala meM haiM 34 mata karo pudgaloMko bAra-bAra bhoge aura chor3e, jJAnIkA 12 | rAga-dveSa bhAvase AtmAkA ahita hotA hai 13 ucchiSTa-jhUThemeM prema nahIM saMsArameM sUkha hai to phira isakA tyAga kyoM kiyA karma karmakA bhalA cAhatA hai, jIva jIvakA, saba jAya ? isakA samAdhAna apanA apanA prabhAva bar3hAte haiM sAMsArika sukha tathA dharma, Adi, madhya aura | parakA upakAra chor3akara apane upakArameM tatpara __ antameM duHkhadAyI hai hoo-apanI bhalAImeM lago 'dhanase AtmAkA upakAra hotA hai, ataH yaha | guruke upadezase apane aura parake bhedako jo upayogI hai, isakA samAdhAna jAnatA hai, vaha mokSasambandhI sukhakA anubhava dhana se puNya karU~gA, isaliye kamAnA cAhie karatA hai __ 38 isakA samAdhAna 18 svayaM hI svayaMkA guru hai bhogopabhoga kitane bhI adhika bhoge jAyeMge, kabhI abhavya hajAroM upadezoMse jJAna prApta nahIM kara tRpti na hogI sakatA hai / sacce yogI apane dhyAnase calAyazarIrake sambandhase pavitra padArtha bhI apavitra ho mAna nahIM hote haiM, cAhe kucha bhI ho jAve jAte hai-zarIrakI malinatAkA varNana- 21 svAtmAvalokanake abhyAsakA varNana jo AtmAkA hita karatA hai, vaha zarIrakA apa svAtmasaMvitti bar3hanepara AtmapariNata kArI hai aura jo zarIrakA hita karatA hai, yogI nirjana aura ekAntavAsa cAhatA hai, anya vaha jIvakA apakAraka ( burA karanevAlA ) hai 22 saba bAteM jaldI bhulA detA hai 44 dhyAnake dvArA uttama phala aura jaghanya phala __ icchAnusAra milate haiM dhyAnameM lage yogIkI dazAkA varNana AtmasvarUpa varNana AtmasvarUpa meM tatpara rahane vAleko paramAnandakI prApti 47 manako ekAgra kara indriyoMke viSayAko naSTa kara paradravyoMke anurAga karanese honevAle doSoMkA varNana 48 AtmA jJAnI paramAnaMdamayI hokara apane-ApameM tattvasaMgrahakA varNana ramatA hai tattvakA sAra-varNana ajJabhakti ajJAnako, jJAnabhakti jJAnako detI hai, zAstrake adhyayanakA sAkSAt aura paramparAse jo jisake pAsa hotA hai, use vaha detA hai 27 | honevAle phalakA varNana 39 42 49

Page #21
upasaMhAra aura TIkAkArakA nivedana pariziSTa naM. 1 marAThI padyAnuvAda , naM. 2 gujarAtI , ,, naM. 3 aMgrejI anuvAda The Discourse Divine 52 | pariziSTa naM. 4 aMgrejI vistRta padyAnuvAda Happy Sermons78 ,, naM. 5 mUla zlokoM kI varNAnukramaNikA 90 , naM. 6 uddhRta zlokoM gAthAoM aura dohoMkI varNAnukramaNikA 000000000000000000000000000000000000000000000000000000000000008 "jJAnI puruSoMne do prakArase bodha diyA hai / eka to 'siddhAMtabodha' aura dUsarA usa siddhAMtabodhake hone meM kAraNabhUta aisA 'upadezabodha' / yadi 'upadezabodha' jIvake antaHkaraNameM sthitimAna na huA ho to, use siddhAMtabodhakA mAtra zravaNa bhale hI ho, parantu usakA pariNamana nahIM ho sktaa| siddhAMtabodha arthAt padArthakA jo siddha huA svarUpa hai; jJAnI puruSoMne niSkarSa nikAlakara jisa prakAra anta meM padArthako jAnA hai, use jisa prakArase vANo dvArA kahA jA sake usa prakAra batAyA hai, aisA jo bodha hai vaha 'siddhAMtabodha' hai / parantu padArthakA nirNaya karane meM jIvako aMtarAyarUpa usakI anAdi viparyAsabhAvako prApta huI buddhi hai, jo vyaktarUpase yA avyaktarUpase viparyAsabhAvase padArthasvarUpakA nirdhAra kara letI haiM; usa viparyAsa buddhikA bala ghaTaneke liye, yathAvat vastusvarUpake jJAnameM praveza honeke liye, jIvako vairAgya aura upazama sAdhana kahe haiM; aura aise jo jo sAdhana jIvako saMsArabhaya dRr3ha karAte haiM, una una sAdhanoM saMbaMdhI jo upadeza kahA hai. vaha 'upadezabodha' hai| * * * gRha kuTumba parigrahAdi bhAva meM jo ahaMtA mamatA hai aura usakI prApti-aprAptike prasaMgameM jo rAgadveSa kaSAya hai, vahI 'viparyAsa buddhi' hai; aura jahA~ vairAgya upazamakA udbhava hotA hai, vahA~ ahaMtA-mamatA tathA kaSAya maMda par3a jAte haiM; anukramase naSTa hone yogya ho jAte hai| gRhakuTumbAdi bhAvameM anAsaktabuddhi honA 'vairAgya' hai; aura usakI prApti-aprAptike nimittase utpanna honevAle kaSAyaklezakA maMda honA 'upazama' hai / arthAt ye do guNa viparyAsabuddhiko paryAyAMtara karake sadbuddhi karate haiM; aura vaha sadbuddhi, jIvAjIvAdi padArthako vyavasthA jisase jJAta hotI hai aise siddhAMtakI vicAraNA karane yogya hotI hai * * / " -zrImada rAjacandra 3000000000000000000000000000000000000000000000000000000000000 8000000000000000000000000000000000000000000000000000000000000008

Page #22
zrImatpUjyapAdasvAmi viracita iSTopadeza TIkAtraya evaM padyAnuvAda caturyukta

Page #23
zrIdevanandi-pUjyapAdaHsmaraNam / 1. kavInAM tIrthakRhevaH kiM tarAM tatra varNyate / viduSAM vAGmaladhvaMsi tIthaM yasya vacomayam / / -AdipurANe-zrIjinasenAcAryaH / 2. indracandrArkajainendravyApivyAkaraNakSaNaH / devasya devasaMghasya na vandyate giraH katham / - harivaMzapurANe-punnATasaMghIya shriijinsensuuriH| 3. acintya-mahimA devaH mo'bhivandyo hitaissinnaa| zabdAzca yena siddhayanti sAdhatvaM pratilambhitAH ||-paarshvnaathcrit-shriivaadiraajsuuriH| 4. apAkurvanti yadvAcaH kAya-vAk-cittasaMbhavam / __ kalaGkamaGginAM so'yaM devanando namasyate / -jJAnArNave-zrIzubhacandrasUriH / 5. lakSmIrAtyantikI yasya niravadyA'vabhAsate / devananditapUjeze namastasmai svayaMbhuve ||-jainendrmhaavRttiH-shriiabhynndiiH / 6. pUjyapAda: sadA pUjyapAdaH pUjyaiH punAtu mAm / vyAkaraNArNavo yena tIrNo vistIrNasadguNaH / / -pANDavapurANe-zrIzubhacandrabhaTTArakaH / 7. yo devanandi-pathamAbhidhAno, buddhayA mahatyA sa jinendra buddhiH / zrIpUjyapAdo'jani devatAbhiryatapUjitaM pAdayugaM yadIyam / / -zravaNabelagola-zilAlekha naM040. 8. jainendraM nijazabdabhAgamatalaM sarvArthasiddhiH parA siddhAnte nipuNatvamuddhakavitA jainAbhiSeka: svakaH / chandaH sUkSmadhiyaM samAdhizatakaM svAsthyaM yadIya vidAmAkhyayAtIha sa pUjyapAdamunipaH pUjyo munInAM gaNaiH / / -zravaNabelgola-zilAlekha naM0 40. 9. zrIpUjyapAdoddhRtadharmarAjyastataH surAdhIzvarapUjyapAdaH / yadIyavaiduSyaguNAnidAnIM vadanti zAstrANi taduddhRtAni // dhRti vizvabuddhirayamatra yogibhiH kRtakRtyabhAvamanuvibhraduccakaiH / jinadvabhUva yadanaGgacApahRtsa jinendrabuddhiriti sAdhuvarNitaH // -zravaNabelgola-zilAlekha naM0 105. 10. zrIpUjyapAdamunirapratimauSaddhirjIyAdvidehajinadarzanapUtagAtraH / yatpAdadhautajalasaMsparzanaprabhAvAt kAlAyasaM kila tadA kanakIcakAra / / -zravaNabelgola-zilAlekha naM0 108. 11. nyAsaM jainendrasaMjJaM sakalabudhanutaM pANinIyasya bhayo nyAsaM zabdAvatAraM manujatatihitaM vaidya zAstraM ca kRtvA / yastattvArthasya TIkA vyaracayadihatAM bhAtyasau pUjyapAdaH, svAmI bhUpAlavandyaH svaparahitavacaH pUrNadagbodhavRttaH / -nagara tAllukA zilAlekha naM0 46. 12. namo'stu pUjyapAdAya, samAdhisvAmine tridhA / rAjavandrAya yAce'haM, samAdhibodha-sAdhanam // 1 // kalikAlAnale dagdhAn, jIvAMstrAtuM samudyataH / rAjacandrasudhAsindhunamastasmai smarAmyaham / / 2 / / namo'stu pUjyapAdAya, samAdhisvAmina sadA / samAvitantrakartAraM, namAmi samatAdharam / / 3 // -samAdhizataka TIkA

Page #24
namaH siddhebhyaH zrImatpUjyapAdasvAmi-viracita iSTopadeza zrIpaNDita--AzAdharakRta saMskRtaTIkA aura bhASAnuvAda sahita utthAnikA TIkAkArakA maMgalAcaraNa paramAtmAnamAnamya, mumukSuH svaatmsNvide| iSTopadezamAcaSTe, svazaktyAzAdharaH sphuTam // tatrAdau yo yadguNArthI sa tadguNopetaM puruSavizeSa namaskarotIti paramAtmaguNArthI granthakartA paramAtmAnaM namaskaroti, tadyathA jo jisa guNako cAhanevAlA huA karatA hai, vaha usa usa guNa sampanna puruSa vizeSako namaskAra kiyA karatA hai| yaha eka sAmAnya siddhAnta hai| paramAtmAke guNoMko cAhanevAle granthakAra pUjyapAdasvAmI haiM, ataH sarvaprathama ve paramAtmAko namaskAra karate haiM / mUlagranthakartAkA maMgalAcaraNa zloka-yasya svayaM svabhAvAptirabhAve kRtsnakarmaNaH / tasmai saMjJAnarUpAya namo'stu paramAtmane // 1 // anvaya-yasya kRtsnakarmaNaH abhAve svayaM svabhAvAptiH tasmai saMjJAnarUpAya paramAtmane namaH astu| TIkA-astu bhavatu / kiM tannamaH namaskAraH / kasmai, tasmai paramAtmane / paramaH 'anAdhyeyApraheyAtizayatvAtsakalasaMsArijIvebhyaH utkRSTa AtmA cetanaH paramAtmA tasmai / kiMviziSTAya, saMjJAnarUpAya samyaksakalArthasAkSAtkAritvAditadatyantasUkSmatvAdInAmapi lAbhAtkamahantRtvAderapi vikArasya tyAgAcca saMpUrNa jJAnaM svaparAvabodhastadeva rUpaM yasya tasmai / evamArAdhyasvarUpamuktvA tatprAptyupAyamAha / yasyAbhatkAsau svabhAvAptiH svabhAvasya 1. anAropi apratihata /

Page #25
zrImadrAjacandrajainazAstramAlAyAm [ zloka nirmalanizcalacidrapasya AptilabdhiH kathaMcitAdAtmyapariNatiH / kRtakRtyatayA svarUpe'vasthitirityarthaH / tena, svayaM saMpUrNaratnatrayAtmanAtmanA / kva sati, abhAve zaktirUpatayA vinaashe| kasya, kRtsnakarmaNaH / kRtsnasya sakalasya 'dravyabhAvarUpasya karmaNaH AtmapAratantryanimittasya / / 1 / / ___ atha ziSyaH prAha svasya svayaM svarUpopalabdhiH kathamiti / svasyAtmanaH svayamAtmanA svarUpasya samyaktvAdiguNASTakAbhivyaktirUpasya upalabdhiH kathaM kenopAyena dRSTAntAbhAvAditi / atrAcAryaH samAdhatte artha-jisako sampUrNa karmoM ke abhAva honepara svayaM hI svabhAvakI prApti ho gaI hai, usa samyagjJAnarUpa paramAtmAko namaskAra ho| vizadArtha-jise AtmAkI paratantratA ( parAdhInatA ) ke kAraNabhUta dravya evaM bhAvarUpa samasta karmoMke, sampUrNa ratnatrayAtmaka svarUpake dvArA, sarvathA naSTa ho jAnese nirmala nizcala caitanyarUpa svabhAva ( kathaMcit tAdAtmya pariNati ) kI prApti ho gaI hai, usa sampUrNa jJAnasvarUpa AtmAko jo ki mukhya evaM apratihata atizayavAlA honese samasta sAMsArika prANiyoMse utkRSTa hai, namaskAra ho // 1 // dohA-svayaM karma saba nAza kari, pragaTAyo nijbhaav| paramAtama sarvajJako, vaMdo kari zubha bhAva // 1 // "svayaM svabhAvAptiH" isa padako suna ziSya bolA ki-"AtmAko svayaM hI samyaktva Adika aSTa guNoMkI abhivyaktirUpa svarUpakI upalabdhi ( prApti ) kaise (kisa upAyase) ho jAtI hai ? kyoMki sva-svarUpakI svayaM prAptiko siddha karanevAlA koI dRSTAnta nahIM pAyA jAtA hai aura binA dRSTAntake uparilikhita kathanako kaise ThIka mAnA jA sakatA hai ? AcArya isa viSayameM samAdhAna karate hue likhate haiM ki yogyopAdAnayogena, dRSadaH svarNatA mtaa| dravyAdisvAdisaMpattAvAtmano'pyAtma tA matA // 2 // anvaya-( yathA ) yogyopAdAnayogena dRSadaH svarNatA matA ( tathA ) AtmanaH api dravyAdisvAdisampattau AtmatA matA / TIkA-matA abhipretA lokaiH / kAso, svarNatA sUvarNabhAvaH / kasya, daSadaH suvarNAvirbhAvayogyapASANasya / kena, yogyAnAM suvarNapariNAmakaraNocitAnAmupAdAnAnAM kAraNAnAM yogena2 melApakena saMpattyA yathA / evamAtmano'pi puruSasyApi na kevalaM dRSada ityapizabdArthaH / matA kathitA / kAsau, AtmatA / Atmano jIvasya bhAvo nirmalanizcalacaitanyam / kasyoM satyAM, dravyAdisvAdisaMpattau dravyamanvayibhAvaH AdiryeSAM kSetrakAlabhAvAnAM te ca te svAdayazca suzabdaH svazabdo vA AdiryeSAM te svAdayo dravyAdayazca svAdayazca / icchAto vizeSaNavizeSyabhAva iti samAsaH / sUdravyaM sukSetra sukAlaH subhAva ityarthaH / sUzabdaH prshNsaarthH| prazAstyaM cAtra 'prakRtakAryopayogitvaM dravyAdisvAdInAM saMpattiH saMpUrNatA, tasyAM satyAm // 2 // atha ziSyaH prAha-tahi vratAdInAmAnarthakyamiti / bhagavan yadi sudravyAdisAmagryAM satyAmevAyamAtmA svAtmAnamupalapsyate tahi vratAni hiMsAviratyAdIni Adayo yeSAM samityAdInAM teSAmAnarthakyaM niSphalatvaM syAdabhipretAyAH svAtmopalabdhaH sudrvyaadisNpttypeksstvaadityrthH| atrAcAryoM niSedhamAha-tanneti / vatsa ! yastvayA 1. jJAnAvaraNAdi dravyakarmANi, rAgadveSAdayo bhAvakarmANi / 2. melApakena / 3. kasyAM sAmagyAM vidyamAnAyAm / 4. prArabdhakAryasAdhakatvam / 5. vAJchitAyAH /

Page #26
2-3 ] iSTopadezaH zaGkitaM vratAdInAmAnarthakyaM tanna bhavati / teSAmapUrvazubhakarmanirodhenopArjitAzubhakarmakadezakSapaNena ca saphalatvAttadviSayarAgalakSaNazubhopayogajanitapuNyasya ca svargAdipadaprAptinimittatvAdeva ca vyaktIkartuM vakti artha-yogya upAdAna kAraNake saMyogase jaise pASANavizeSa svarNa bana jAtA hai, vaise hI sudravya sukSetra Adi rUpa sAmagrIke milanepara jIva bhI caitanyasvarUpa AtmA ho jAtA hai| vizadArtha-yogya ( kAryotpAdanasamartha ) upAdAna kAraNake milanese pASANavizeSa, jisameM suvarNarUpa pariNamana ( hone ) kI yogyatA pAI jAtI hai, vaha jaise svarNa bana jAtA hai, vaise hI acche (prakRta kAryake lie upayogI) dravya, kSetra, kAla, bhAvoMko sampUrNatA honepara jova ( saMsArI AtmA ) nizcala caitanyasvarUpa ho jAtA hai| dUsare zabdoMmeM, saMsArI prANI jovAtmAse paramAtmA bana jAtA hai / / 2 // dohA-svarNa pASANa suhetu se, svayaM kanaka ho jAya / sudravyAdi cAroM mileM, Apa zuddhatA thAya // 2 // zaMkA-isa kathanako suna ziSya bolA ki bhagavan ! yadi acche dravya, kSetra, kAla, bhAvarUpa sAmagroke milanese hI AtmA sva svarUpako prApta kara letA hai, taba phira vrata samiti AdikA pAlana karanA niSphala ( nirarthaka ) ho jaaygaa| vratoMkA paripAlana kara vyarthameM hI zarIrako kaSTa denese kyA lAbha? samAdhAna-AcArya uttara dete hue bole-he vatsa ! jo tumane yaha zaMkA kI hai ki vratAdikoMkA paripAlana nirarthaka ho jAyagA, so bAta nahIM hai, kAraNa ki ve vratAdika navIna zubha karmoke baMdhake kAraNa honese tathA pUrvopArjita azubha karmoM ke ekadeza kSayake kAraNa honese saphala evaM sArthaka haiN| itanA hI nahIM, kintu vratasambandhI anurAgalakSaNarUpa zubhopayoga honese puNyakI utpatti hotI hai| aura vaha puNya svargAdika padoMkI prAptike lie nimitta kAraNa hotA hai| isaliye bhI vratAdikoMkA AcaraNa sArthaka hai| isI bAtako pragaTa karaneke lie AcArya AgekA zloka kahate haiM varaM vrataiH padaM daivaM, nAvratairbata nArakam / chAyAtapasthayorbhedaH, pratipAlayatormahAn // 3 // anvaya-vrataiH daivaM padaM varam, bata avrataiH nArakaM padaM na varam pratipAlayatoH chAyAtapasthayo. mahAn bhedaH ( asti)| TIkA-varaM bhavatu / kiM tat ? padaM sthAnam / kiviziSTa, daivaM devAnAmidaM devaM svrgH| kairhetubhitaivratAdiviSayarAgajanitapuNyaH ,teSAM svargAdipadAbhyudayanibandhanatvena sakalajanasuprasiddhatvAt / taoNvatAnyapi tathAvidhAni bhaviSyantItyAzakyAha-netyAdi / na varaM bhavati / kiM tata ? padaM / kiviziSTaM, nArakaM narakasaMbandhi / kaiH, avataiH hiMsAdipariNAma janitapAtakaiH / bateti khede kaSTe vA / tahi vratAvratanimittayorapi devanArakapakSayoH sAmyaM bhaviSyatItyAzaGkAyAM tayormahadantaramiti dRSTAntena prakaTayannAha-chAyetyAdi / bhavati / ko'sau ? bhedaH antaraM / kiviziSTo, mahAn bRhan / kayoH pathikayoH / kiM kurvatoH, svakAryavazAnnagarAntargataM tRtIyaM svasAthikamAgacchantaM pathi pratipAlayatoH pratIkSamANayoH / kiviziSTayoH satozchAyAtapasthayoH / chAyA ca Atapazca chAyAtapau tayoH sthitayoH / ayamarthaH-yathaiva chAyAsthitastRtIyAgamanakAlaM yAvatsukhena tiSThati Atapasthitazca duHkhena tiSThati, tathA yena vratAdi kRtAni sa AtmA jIvaH sudravyAdayo maktihetavo yAvatsaMpadyante tAvatsvargAdipadeSa sukhena tiSThati anyazca narakAdipadeSu duHkheneti / / 3 / /

Page #27
zrImadrAjacandra jainazAstramAlAyAm [ zloka atha vineyaH punarAzaGkate --- evamAtmani bhaktirayuktA syAditi bhagavannaivaM cirabhAvimokSasukhasya vratasAdhye saMsArasukhe siddhe satyAtmani cidrUpe bhaktirbhAvavizuddha Antaro'nurAgo ayuktA anupapannA syAdbhavet tatsAdhyasya mokSasukhasya sudravyAdisaMpattyapekSayA dUravartitvAdavAntaraprApyasya' ca svargAdisukhasya vrataikasAdhyatvAt / atrApyAcAryaH samAdhatte--tadapi neti / na kevalaM vratAdInAmAnarthakyaM bhavet / kiM tarhi tadapyAtmabhaktyanupa pattiprakAzanamapi tvayA kriyamANaM na sAdhu syAdityarthaH / yataH - artha-vratoMke dvArA deva pada prApta karanA acchA hai, kintu avratoMke dvArA naraka-pada prApta karanA acchA nahIM hai| jaise chAyA aura dhUpameM baiThanevAloM meM antara pAyA jAtA hai, vaise hI vrata aura avratake AcaraNa va pAlana karanevAloMmeM pharka pAyA jAtA hai / vizadArtha - apane kAryake vazase nagarake bhItara gaye hue tathA vahA~se vApisa AnevAle apane tIsare sAthokI mArga meM pratIkSA karanevAle -- jinameM se eka to chAyAmeM baiThA huA hai aura dUsarA dhUpameM baiThA huA hai-do vyaktiyoMmeM jaise bar3A bhArI antara hai, arthAt chAyA meM baiThanevAlA tIsare puruSake Ataka sukhase baiThA rahatA hai aura dhUpameM baiThanevAlA duHkhake sAtha samaya vyatIta karatA rahatA hai / usI taraha jabataka jIvako mukti ke kAraNabhUta acche dravya, kSetra, kAla bhAva Adika prApta hote haiM, tabataka vratAdikoM kA AcaraNa karanevAlA svargAdika sthAnoMmeM Anandake sAtha rahatA hai. dUsarA vratAdikoMko na pAlatA huA asaMyamI puruSa narakAdika sthAnoM meM duHkha bhogatA rahatA hai / ataH vratAdikoM kA paripAlana nirarthaka nahIM, apitu sArthaka hai || 3 || dohA - mitra rAha dekhata khar3e, ika chAyA ika dhUpa / vratapAlanase devapada, avrata durgati kUpa // 3 // zaMkA- yahA~para ziSya punaH prazna karatA huA kahatA hai - "yadi uparilikhita kathanako mAnya kiyA jAyagA, to cidrUpa AtmAmeM bhaktibhAva ( vizuddha aMtaraMga anurAga ) karanA ayukta hI ho jAyagA ? kAraNa ki AtmAnurAgase honevAlA mokSarUpI sukha to yogya dravya, kSetra, kAla, bhAvAdirUpa sampattiko prAptikI apekSA rakhaneke kAraNa bahuta dUra ho jAyagA aura bIca meM hI milanevAlA svargAdi-sukha vratoMke sAhAyyase mila jAyagA / taba phira AtmAnurAga karanese kyA lAbha ? arthAt sukhArthI sAdhAraNa jana AtmAnurAgakI ora AkarSita na hote hue vratAdikoM kI ora hI adhika jhuka jAyeMge | samAdhAna - zaMkAkA nirAkaraNa karate hue AcArya bole - " vratAdikoMkA AcaraNa karanA nirarthaka nahIM hai / " ( arthAt sArthaka hai ), itanI hI bAta nahIM, kintu Atma-bhaktiko ayukta batalAnA bhI ThIka nahIM hai / isI kathana kI puSTi karate hue Age zloka likhate haiM yatra bhAvaH zivaM datte, dyauH kiyad dUravartinI / yo nayatyAzu gavyUti, krozArthe ki sa sIdati ? // 4 // anvaya-yatra bhAvaH zivaM datte tatra dyauH kiyad dUravartinI, yaH gavyUti Azu nayati saH ki krozA sIdati ? | TIkA - yatrAtmani viSaye praNidhAne bhAvaH kartA datte prayacchati / kiM tacchivaM mokSaM, bhAvakAya bhavyAyeti zeSaH / tasyAtmaviSayasya zivadAnasamarthasya bhAvasya dyauH svargaH kiyad dUravartinI kiyaddUre kiparimANe vyavahitadeze 1. madhyalabhyasya / 2. ayuktiH /

Page #28
4-5 ] iSTopadezaH vartate ? nikaTa eva tiSThatItyarthaH, svAtmadhyAnopAttapaNyasya tadekaphalatvAt / tathA coktam "gurUpadezamAsAdya dhyAyamAnaH samAhitaH / anantazaktirAtmAyaM bhukti mukti ca yacchati / / 196 / / dhyAto'hasiddharUpeNa caramAGgasya muktaye / tad yAnopAttapuNyasya sa evAnyasya bhuktaye // 197 // ( tattvAnuzAsana ) amumevArtha dRSTAntena spaSTayannAha-ya ityAdi / yo vAhIko nayati, prApayati / kiM, svavAhyaM bhAraM kAM, gavyUti krozayugaM / katham, Azu zIghraM / sa ki krozAghe svabhAraM' nayan sIdati khidyate ? na khidyata ityarthaH, mahAzaktAvalpazakteH sughaTatvAt / / 4 // athaivamAtmabhakteH svargagatisAdhanatve'pi samarthite pratipAdyastatphalajijJAsayA guruM pRcchati-svarge gatAnAM kiM phala miti ? spaSTaM guruttarayati ___ artha-AtmAmeM lagA huA jo pariNAma bhavya prANiyoMko mokSa pradAna karatA hai, usa mokSa dene meM samartha AtmapariNAmake liye svarga kitanA dUra hai ? na kucha / vaha to usake nikaTa ho samajho / arthAta svarga to svAtmadhyAnase paidA kiye puNyakA eka phalamAtra hai| aisA hI kathana anya granthoMmeM bhI pAyA jAtA hai / tattvAnuzAsanameM kahA hai-"gurUpadezamAsAdya." "guruke upadezako prApta kara sAvadhAna hue prANiyoM ke dvArA cintavana kiyA gayA yaha ananta zaktivAlA AtmA citavana karanevAleko bhukti aura mukti pradAna karatA hai| isa AtmAko arahaMta aura siddhake rUpameM citavana kiyA jAya to yaha caramazarIrIko mukti pradAna karatA hai aura yadi caramazarIrI na ho to use vaha Atma-dhyAnase upArjita puNyakI sahAyatAse bhukti (svarga cakravartyAdike bhogoM) ko pradAna karanevAlA hotA hai|" zlokakI nIcekI paMktimeM uparilikhita bhAvako dRSTAnta dvArA samajhAte haiM dekho jo bhArako DhonevAlA apane bhArako do kosataka AsAnI aura zIghratAke sAtha le jA sakatA hai, to kyA vaha apane bhArako AdhA kosa le jAte hue khinna hogA ? nahIM / bhArako le jAte hue khinna na hogaa| bar3I zaktike rahane yA pAye jAnepara alpa zaktikA pAyA jAnA to sahaja ( svAbhAvika ) hI hai // 4 // dohA-AtmabhAva yadi mokSaprada, svarga hai kitanI duur| doya kosa jo le cale, Adha kosa sukha pUra // 4 // isa prakAra Atma-bhaktiko jaba ki svarga-sukhoMkA kAraNa batalA diyA gayA, taba ziSya punaH kutUhalakI nivRttike liye pUchatA hai ki "svargameM jAnevAloMko kyA phala milatA hai ?" AcArya isakA spaSTa rItise uttara dete hue likhate haiM hRSIkajamanAtaGka dIrghakAlopalAlitam / nAke nAkaukasAM saukhyaM, nAke nAkaukasAmiva // 5 // anvaya-nAke nAkaukasAM hRSIkajaM anAtaGka dIrghakAlopalAlitaM saukhyaM nAke nAkaukasAmiva ( bhavati ) / 1. vAhyaM / 2. ziSyaH / 3. jJAtumicchayA / .

Page #29
zrImadrAjacandra jainazAstramAlAyAm [ zloka TIkA - vatsa asti / kiM tat, saukhyaM zarma / keSAM nAkaukasAM devAnAM na punaH svarge'pi jAtAnA - mekendriyANAm / vava vasatAM nAke svarge / na punaH krIDAdivazAdramaNIyaparvatAdau / kimatIndriyaM tat, netyAhahRSIkajaM hRSIkebhyaH samIhitAnantaramupasthitaM nijaM nijaM viSayamanubhavadbhyaH sparzanAdIndriyebhyaH sarvAGgINA'hnadanAkAratayA prAdurbhUtaM / tathA rAjyAdisukhavat sAtaGkaM bhaviSyatItyAzaGkApanodArthamAha- anAtaGkaM na vidyate AtaMkaH pratipakSAdikRtazcittakSobho yatra / tathApi bhogabhUmijasukhavadalpakAlabhogyaM bhaviSyatItyAzaMkAyAmAha - dIrghakAlopalAlitaM dIrghakAlaM sAgaropamamaparicchinnakAlaM yAvadupalAyitamAjJA vidheya 'devadevI svavilAsinIbhiH kriyamANopacAratvAdutkarSaM prApitam / tahi kva keSAmiva tadityAha -- nAke nAkaukasAmiva svarge devAnAM yathA, ananyopamamityarthaH // 5 // atra ziSyaH pratyavatiSThate - yadi svarge'pi sukhamutkRSTaM kimapavargaprArthanayeti / bhagavan yadi svarge'pi na kevalamapavarge sukhamasti / kIdRzam ? utkRSTaM martyAdisukhAtizAyi tahi kiM kAryaM kayA, apavargasya mokSasya prArthanayA apavargo me bhUyAdityabhilASeNa evaM ca saMsArasukhe evaM nirbantra" kurvantaM prabodhyaM tatsukhaduHkhasya bhrAntatvaprakAzanAya AcAryaH prabodhayati - artha - svarga meM nivAsa karanevAle jIvoMko svarga meM vaisA hI sukha hotA hai, jaisA ki svargameM rahanevAloM (devoM ) ko huA karatA hai, arthAt svarga meM rahanevAle devoMkA aisA anupameya ( upamA hita ) sukha huA karatA hai ki usa sarokhA anya sukha batalAnA kaThina hI hai / vaha sukha indriyoMse paidA honevAlA AtaMkase rahita aura dIrgha kAlataka banA rahanevAlA hotA hai / vizadArtha - he bAlaka ! svarga meM nivAsa karanevAloMko, na ki svarga meM paidA honevAle ekendriyAdi jIvoMko / svargameM, na ki krIr3Adikake vazase ramaNIka parvatAdikameM aisA sukha hotA hai, jo cAhaneke anantara hI apane viSayako anubhava karanevAlI sparzanAdika indriyoMse sarvAMgINa harSa ke rUpa meM utpanna ho jAtA hai, tathA jo AtaMka ( zatru AdikoMke dvArA kiye gaye cittakSobha ) se bhI rahita hotA hai, arthAt vaha sukha rAjyAdikake sukhake samAna AtaMkasahita nahIM hotA hai / vaha sukha bhogabhUmi meM utpanna hue sukhakI taraha thor3e kAlaparyanta bhogane meM AnevAlA bhI nahIM hai / vaha to ulTA, sAgaropama kAlataka, AjJA meM rahanevAle deva-deviyoMke dvArA kI gaI sevAoM se samaya samaya para bar3hA car3hA hI pAyA jAtA hai / 'svarga meM nivAsa karanevAle prANiyoM kA ( devoMkA ) sukha svargavAsI devoMke samAna hI huA karatA hai|' isa prakArase kahane yA varNana karanekA prayojana yahI hai ki vaha sukha ananyopama hai / arthAt usakI upamA kisI dUsareko nahIM dI jA sakatI hai / lokameM bhI jaba kisI cIjakI ati ho jAtI hai, to usake dyotana karaneke lie aisA hI kathana kiyA jAtA hai, jaise "bhaiyA ! rAma rAvaNakA yuddha to rAma rAvaNa ke yuddha samAna hI thA / rAmarAvaNayoryuddhaM rAmarAvaNayoriva / " arthAt isa paMkti yuddha sambandhI bhayaMkaratAkI parAkASThAko jaisA dyotita kiyA gayA hai, aisA hI sukhake viSaya meM samajhanA cAhiye // 5 // dohA - indriyajanya nirogamaya, dIrghakAla taka bhogya / svargavAsa devAniko sukha unahIke yogya // 5 // zaMkA- isa samAdhAnako suna ziSyako punaH zaMkA huI aura vaha kahane lagA- "bhagavan ! 1. sarvamaGgaM vyApnoti / 2. Adezavazavarti / 3. sevA / 4. pUrvapakSaM karoti / 5. haTham / 6. ziSyam /

Page #30
iSTopadezaH na kevala mokSameM, kintu yadi svargameM bhI, manuSyAdikoMse bar3hakara utkRSTa sukha pAyA jAtA hai, to phira "mujhe mokSakI prApti ho jAve" isa prakArako prArthanA karanese kyA lAbha ?" . saMsAra sambandhI sukhameM hI sukhakA Agraha karanevAle ziSyako 'saMsAra sambandhI sukha aura duHkha bhrAnta haiM / ' yaha bAta batalAneke liye AvAyaM Age likhA huA zloka kahate hai vAsanAmAtramevaitat sukhaM duHkhaM ca dehinAm / tathAhya dvaijayantyete, bhogA rogA ivApadi // 6 // anvaya-dehinAM sukhaM duHkhaM ca vasanAmAtram eva / tathAhi-ete bhogA Apadi rogA iva udvejayanti / . TIkA-etat pratIyamAnamaindriyakaM sukhaM duHkhaM cAsti / kIdRzaM vAsanAmAtrameva jIvasyopakArakatvApakArakatvAbhAvena paramArthato dehAdAvupekSaNIye tAvAnavabodhAdidaM mameSTamupakArakatvAdidaM cAniSTamapakArakatvAditi vibhramAjjAtaH saMskAro vAsanA iSTAniSTArthAnubhavAnantaramabhRtaH svasaMvedya AbhimAnikaH pariNAmaH / vAsanaiva, na svAbhAvikamAtmasvarUpamityanyayogavyavacchedArtho mAtra iti svayogavyavasthApakazcaivazabdaH / keSAmetadevaMbhatamastItyAha-dehinAM deha evAtmatvena gRhyamANo'stIti dehino bahirAtmAnasteSAma / etadeva samarthayitumAha-tathAhItyAdi / uktArthasamarthanArthastathAhIti zabdaH / udvaijayanti udvegaM kurvanti, na sukhayanti te, ete sukhajanakatvena loke pratItA bhogA ramaNIyaramaNIpramukhA indriyArthAH / ke iva, rogA iva jvarAdivyAdhayo yathA / kasyAM satyAm ? Apadi dunivAravairiprabhRtisaMpAditadaurmanasyalakSaNAyAM vipadi / tathA coktam-"muJcAGgaM glapayasyalaM kSipa kuto'pyakSAMzca vidbhAtyado, dUre dhehi na hRSya eSa kimabhUranyA na vetsi kSaNam / stheyaM ceddhi niru ddhi gAmiti tavodyoge dviSaH strI kSipantyAzleSakramukAMgarAgalalitAlAvidhitsU ratim // " api ca-"ramyaM hamyaM candanaM candrapAdA, veNurvINA yauvanasthA yuvatyaH / naite ramyA kSutpipAsAhitAnAM sarvArambhAstandulaprasthamUlAH // " tathA-"Atape dhRtimatA saha vadhvA yAminivirahiNA vihagena / sehire na kiraNA himarazmerduHkhite manasi sarvamasahyam / / " ityAdi / ato jJAyate aindriyakaM sukhaM vAsanAmAtrameva, nAtmanaH svAbhAvikamAkulatva svabhAvam / kathamanyathA loke sukhajanakatvena pratItAnAmapi bhAvAnAM duHkhahetutvam / evaM duHkhamapi / // 6 // __atrAha punaH ziSyaH-ete sukhaduHkhe khalu vAsanAmAtre, kathaM na lakSyate iti / khalviti vAkyAlaMkAre nizcaya vA / kathaM kena prakAreNa na lakSyate na saMvadyate, lokairiti zeSaH / atrAcAryaH prabodhayati artha-dehadhAriyoMko jo sukha aura duHkha hotA hai, vaha kevala kalpanA ( vAsanA yA saMskAra ) janya ho hai / dekho ! jinheM lokameM sukha paidA karanevAlA samajhA jAtA hai, aise kamanIya kAminI Adika bhoga bhI Apatti ( dunivAra zatru Adike dvArA kI gaI becainI ) ke samayameM rogoM ( jvarAdika vyAdhiyoM ) kI taraha prANiyoMko AkulatA paidA karanevAle hote haiM / yahI bAta sAMsArika prANiyoMke sukha-duHkhake sambandhameM hai| vizadArtha-ye pratIta ( mAlama ) honevAle jitane iMdriyajanya sukha va duHkha haiM, ve saba vAsanAmAtra hI haiN| dehAdika padArtha na jIvake upakAraka hI haiM aura na apakAraka hii| ataH paramArthase ve ( padArtha) upekSaNIya hI haiN| kintu tattvajJAna na honeke kAraNa-'yaha mere liye iSTa 1. tyjniiye|

Page #31
zrImadrAjacandrajainazAstramAlAyAm [ zlokahai-upakAraka honese' tathA 'yaha mere liye aniSTa hai-apakAraka honese / ' aise vibhramase utpanna hue saMskAra, jinheM vAsanA bhI kahate haiM-isa jIvake huA karate haiM / ataH ye sukha-duHkha vibhramase utpanna hue saMskAramAtra hI haiM, svAbhAvika nhiiN| ye sukha-duHkha unhoMko hote haiM, jo dehako ho AtmA mAne rahate haiN| aisA hI kathana anyatra bhI pAyA jAtA hai-"mNcaaNgN"| artha-isa zlokameM dampatiyugalake vArtAlApakA ullekha kara yaha batalAyA gayA hai ki ve viSaya jo pahile acche mAlUma hote the, ve hI manake duHkhI honepara bure mAlUma hote haiN| ghaTanA isa prakAra hai-pati-patnI donoM parasparameM sukha mAna, leTe hue the ki pati kisI kAraNase ciMtita ho mayA / patnI patise AliMgana karanekI icchAse aMgoMko calAne aura rAgayukta vacanAlApa karane lgii| kintu pati jo ki ciMtita thA, kahane lagA "mere aMgoM ko chor3a, tU mujhe saMtApa paidA karanevAlI hai| haTa jaa| terI ina kriyAoMse merI chAtImeM pIr3A hotI hai| dUra ho jaa| mujhe terI ceSTAoMse bilakula hI Ananda yA harSa nahIM horahA hai|" "ramyaM hyN"| ramaNIka mahala, candana, candramAkI kiraNeM (cA~danI ), veNu, vINA tathA yauvanavatI yuvatiyA~ ( striyA~ ) Adi yogya padArtha bhUkha-pyAsase satAye hue vyaktiyoMko acche nahIM lagate / ThIka bhI hai, are! sAre ThATabATa serabhara cAvaloMke rahanepara hI ho sakate haiM / arthAt peTabhara khAneke lie yadi anna maujUda hai, taba to sabhI kucha acchA hI acchA lagatA hai / anyathA ( yadi bharapeTa khAneko na huA to ) sundara evaM manohara gine jAnevAle padArtha bhI bure lagate haiM / isI taraha aura bhI kahA hai "eka pakSI (cirabA) jo ki apanI pyArI ciraiyAke sAtha raha rahA thA, use dhUpameM rahate hue bhI saMtoSa aura sukha mAlUma detA thaa| rAtake samaya jaba vaha apanI ciraiyAse bichur3a gayA, taba zItala kiraNavAle candramAkI kiraNoMko bhI sahana (baradAzta ) na kara skaa| use ciraiyAke viyogameM candramAkI ThaMDI kiraNeM santApa va duHkha denevAlI hI pratIta hone lgiiN| ThIka hI hai, manake duHkhI honepara sabhI kucha asahya ho jAtA hai, kucha bhI bhalA yA acchA nahIM mAlUma hotaa|" ina sabase mAlUma par3atA hai ki indriyoMse paidA hone vAlA sukha vAsanamAtra hI hai| AtmAkA svAbhAvika evaM anAkulatArUpa sukha vAsanAmAtra nahIM hai, vaha to vAstavika hai| yadi indriyajanya sukha vAsanAmAtra-vibhramajanya na hotA, to saMsArameM jo padArtha sukhake paidA karanevAle mAne gaye haiM, ve hI duHkhake kAraNa kaise ho jAte ? ataH niSkarSa nikalA ki dehadhAriyoMkA sukha kevala kAlpanika hI hai aura isI prakAra unakA duHkha bhI kAlpanika hai / / 6 / / dohA-viSayI sukha duHkha mAnate, hai ajJAna prasAda / ___bhoga rogavat kaSTameM, tana mana karata viSAda // 6 // zaMkA-aisA suna ziSya punaH kahane lagA ki "yadi ye sukha aura duHkha vAsanAmAtra hI haiM, to ve logoMko usI rUpameM kyoM nahIM mAlUma par3ate haiM ? AcArya samajhAte hue bole mohena saMvRtaM jJAnaM, svabhAvaM labhate nahi / mattaH pumAn padArthAnAM yathA madanakodravaiH // 7 // anvaya-hi mohena saMvRtaM jJAnaM tathaiva svabhAvaM na labhate, yathA madanakodvaiH mattaH pumAn padArthAnAM svabhAvaM na labhate /

Page #32
-7] . iSTopadezaH TokA-nahi naiva labhate paricchinatti dhAtUnAmanekArthatvAllabheAne'pi vRttistathA ca loko vakti yathAsya cittaM labdhamiti / kiM tata karta, jJAnaM dharmamiNoH kathaJcittAdAtmyAdathaMgrahaNavyApArapariNata aatmaa| kaM, svabhAvaM svo'sAdhAraNo anyo'nyavyatikare satyapi vyaMktyantarebhyo vivakSitArthasya vyAvRttapratyayahetu vo dharmaH svabhAvastam / keSAm, padArthAnAM sukhaduHkhazarIrAdInAm / kiviziSTaM sat jJAnaM, saMvRtaM pracchAditaM vastuyAthAtmyaprakAzane abhibhatasAmarthyam / kena, mohena mohanIyakarmaNo vipAkena / tathA coktam-"malaviddhamaNevyaktiryathA naikaprakArataH / karmaviddhAtmavijJaptistathA nekaprakArataH // " (laghIyastraye) nanvamUrtasyAtmanaH kathaM mUrtena karmaNAbhibhavo yuktaH ? ityatrAha-matta ityAdi / yathA naiva labhate / ko'sau, pumAn vyavahArI purussH| kaM padArthAnAM ghaTapaTAdInAM svabhAvam / kiviziSTaH san, mattaH janitamadaH / karmadanakodravaiH / punarAcArya eva prAha, virAdhaka ityAdi / yAvat svabhAvamanAsAdayan visadRzAnyavagacchatIti / zarIrAdInAM svarUpamalabhamAnaH puruSaH zarIrAdIni anyathAbhUtAni pratipadyata ityarthaH / amumevArtha sphuTayati artha-mohase DhakA huA jJAna, vAstavika svarUpako vaise hI nahIM jAna pAtA hai, jaise ki mada paidA karanevAle kodrava ( kodoM ) ke khAnese nazaila-be-khabara huA AdamI padArthoMko ThIka-ThIka rUpase nahIM jAna pAtA hai| vizadArtha-mohanIyakarmake udayase DhakA huA jJAna, vastuoMke yathArtha ( ThIka-ThIka ) svarUpakA prakAzana karane meM dabI huI sAmarthyavAlA jJAna, sukha, duHkha, zarIra Adika padArthoMke svabhAvako nahIM jAna pAtA hai| parasparameM mela rahanepara bhI kisI vivakSita ( khAsa ) padArthako anya padArthoMse jadA jatalAneke liye kAraNIbhata dharmako ( bhAvako ) sva asAdhAraNa bhAva kahate haiN| arthAt do athavA dose adhika aneka padArthoM ke bIca mile rahanepara bhI jisa asAdhAraNa bhAva (dharma ) ke dvArA kisI khAsa padArthako anya padArthoMse jadA jAna sake, usI dharmako usa padArthakA svabhAva kahate haiN| aisA hI anyatra bhI kahA hai-"malaviddha0" "mala sahita maNikA prakAza ( teja ) jaise eka prakArase na hokara aneka prakArase hotA hai, vaise hI karmasambaddha AtmAkA pratibhAsa bho eka rUpase na hokara aneka rUpase hotA hai|" yahA~para kisIkA prazna hai kiamUrta AtmAkA mUrtimAn karmoke dvArA abhibhava ( paidA ) kaise ho sakatA hai ? uttarasvarUpa AcArya kahate haiM "nazeko paidA karanevAle kodrava-kodoM dhAnyako khAkara jise nazA paidA ho gayA hai, aisA puruSa ghaTa, paTa Adi padArthoMke svabhAvako nahIM jAna sakatA, usI prakAra karmabaddha AtmA padArthoM ke svabhAvako nahIM jAna pAtA hai| arthAt AtmA va usakA jJAna guNa yadyapi amUrta hai, phira bhI mUrtimAn kodravAdi dhAnyoMse milakara vaha bigar3a jAtA hai| usI prakAra amUrta AtmA mUrtimAn karmoMke dvArA abhibhUta ho jAtA hai aura usake guNa bhI daba jA sakate haiM // 7 // zarIra AdikoMke svarUpako na samajhatA huA AtmA zarIrAdikoMko kisI dUsare rUpameM hI mAna baiThatA hai| 1. vijAtIyebhyo'nyapadArthebhyaH /

Page #33
zrImadrarAjacandrajainazAstramAlAyAm [ zlokadohA-mohakarmake udayase, vastusvabhAva na paat| __ madakArI kodoM bhakhe, ulTA jagata lakhAta // 7 // isI arthako Ageke ilokameM spaSTarItyA vivecita karate haiM vapurgahaM dhanaM dArAH, putrA mitrANi zatravaH / sarvathAnyasvabhAvAni, mUDhaH svAni prapadyate // 8 // anvaya-vapaH gRhaM dhanaM dArAH putrAH mitrANi zatravaH sarvathA anyasvabhAvAni, ( kintu ) mUDhaH (tAni ) svAni prpdyte| TIkA-prapadyate / ko'sI, mUDhaH svaparavivekajJAnahInaH pumAn / kAni, vapurgRhAdIni vastUni / kiviziSTAni, svAni svazcAtmA svAni cAtmIyAni svAni / ekazeSAzrayaNAdekasya svazabdasya lopH| ayamarthaHdRDhatamamohAviSTo dehAdikamAtmAnaM prapadyate. AtmatvenAbhyupagacchati / dRDhatara mohAviSTazca AtmIyatvena / kiMviziSTAni santi svAni prapadyata ityAha-sarvathAnyasvabhAvAni sarveNa dravyakSetrakAlabhAvalakSaNena prakAreNa svasvabhAvAdanyo bhinnaH svabhAvo yeSAM tAni / ki kimityAha-vapuH zarIraM tAvadacetanatvAdisvabhAvaM prasiddhamasti / evaM gRhaM dhanaM dArAH bhAryAH putrAH AtmajAH mitrANi suhRdaH zatravo'mitrAH / atra hitavargamuddizya dRSTAntaH / atraiteSu vapurAdiSu madhye hitAnAmpakArakANAM dArAdInAM vargo gaNastamuddizya viSayIkRtya dRSTAnta udAharaNaM pradarzyate / asmAbhiriti zeSaH / tadyathA artha-yadyapi zarIra, ghara, dhana, strI, putra, mitra, zatru Adi saba anya svabhAvako liye hue para-anya haiM paraMtu mUDha prANI mohanIyakarmake jAlameM phaMsakara inheM AtmAke samAna mAnatA hai| vizadArtha-sva aura parake vivekajJAnase rahita puruSa zarIra Adika para padArthoMko AtmA va AtmAke svarUpa hI samajhatA rahatA hai| arthAt dRr3hatama mohake vaza prANI dehAdikako ( jo ki dravya, kSetra, kAla, bhAva lakSaNarUpa hareka prakArase AtmasvabhAvase bhinna svabhAvavAle haiM ) hI AtmA mAnatA hai aura dRDhatara mohavAlA prANI, unhIM va vaise hI zarIrAdikako AtmA nahIM, apitu AtmAke samAna mAnatA rahatA hai|| 8 // __dohA-putra mitra ghara tana tiyA, dhana ripu Adi padArtha / / bilkula nijase bhinna haiM, mAnata mUr3ha nijAyaM // 8 // utthAnikA-zarIra Adika padArtha jo ki mohavAn prANIke dvArA upakAraka evaM hitU samajhe jAte haiM, ve saba kaise haiM, isako Age zlokameM ullikhita dRSTAnta dvArA dikhAte haiM digdezebhyaH khagA etya, saMvasanti nage nge| svasvakAryavazAdhAnti, deze dikSu prage prage // 9 // anvaya-khagA. digdezebhyaH etya nage nage saMvasanti, prage prage svasvakAryavazAt deze dikSu yAnti / TokA-saMvasanti militvA rAtri yAvannivAsaM kurvanti / ke te, khagAH pakSiNaH / kva kva, nage nage vRkSe vRksse| kiM kRtvA, etya Agatya / kebhyo, digdezebhyaH dizaH pUrvAdayo daza dezastatsthaikadezo aGgavaGgAdayastebhyo'vadhikRtebhyaH / tathA yAnti gacchati / ke te, khgaaH| kAsu, dikSu digdezeSviti prAptaviparyayanirdezo gamananiyamanivRttyarthastena yo yasyAmeva dizi gacchati yazca yasmAddezAdAyAtaH sa tasminneva deze gacchatIti nAsti niyamaH / ki tahi, yatra kvApi yathecchaM gcchntiityrthH| kasmAta, svasvakAryavazAt nijanijakaraNIya

Page #34
8-10] iSTopadezaH pAratantryAt' / kadA kadA, prage prage prAtaH prAtaH / evaM saMsAriNo jIvA api narakAdigatisthAnebhya Agatya kule svAyuHkAlaM yAvat saMbhUya tiSThanti tathA nijanijapAratantryAd devagatyAdisthAneSvaniyamena svAyuHkAlAnte gacchantIti pratIhi / kathaM bhadra tava dArAdiSu hitabuddhayA gRhIteSu sarvathAnyasvabhAveSu AtmAtmIyabhAvaH ? yadi khalvetadAtmakA syuH, tadA tvayi tadavasthe eva kathamavasthAntaraM gaccheyuH / yadi ca ete tAvakAH syustahiM kathaM kva prayogamantareNaiva yatra kvApi prayAntIti moha dAvezamapasArya yathAvat pazyeti dASTantei darzanIyama / ahitavarge'pi dRSTAntaH pradarzyate / asmAbhiriti yojyam artha-dekho, bhinna bhinna dizAoM va dezoMse ur3a ur3akara Ate hue pakSigaNa vRkSoMpara Akara rainabaserA karate haiM aura saberA honepara apane apane kAryake vazase judA judA dizAoM va dezoM meM ur3a jAte haiN| vizadArtha-jaise pUrva Adika dizAoM evaM aMga, baMga Adi vibhinna dezoMse ur3akara pakSigaNa dRkSoMpara A baiThate haiM, rAta rahanetaka vahIM baserA karate haiM aura saberA honepara aniyata dizA va dezakI ora ur3a jAte haiM-unakA yaha niyama nahIM rahatA ki jisa dezase Aye hoM usI ora jAveM / ve to kahIMse Ate haiM aura kahIMko cale jAte haiM-vaise hI saMsArI jIva bhI narakagatyAdirUpa sthAnoMse Akara kulameM apanI AyukAla paryanta rahate hue mila-julakara rahate haiM aura phira apane apane karmoke anusAra, Ayuke aMta meM devagatyAdi sthAnoMmeM cale jAte haiN| he bhadra ! jaba yaha bAta hai taba hitarUpase samajhe hue, sarvathA anya svabhAvavAle strI AdikoMmeM terI AtmA va AtmIya buddhi kaisI ? are ! yadi ye zarIrAdika padArtha tumhAre svarUpa hote to tumhAre tadavastha rahate hae, avasthAntaroMko kaise prApta ho jAte ? yadi ye tumhAre svarUpa nahIM api tu tumhAre hote to prayogake binA hI ye jahA~ cAhe kaise cale jAte ? ataH mohanIya pizAcake Avezako dUra haTA ThIka ThIka dekhanekI ceSTA kara // 9 // dohA-dizA dezase Ayakara, pakSI vRkSa bsnt| prAta hota nija kAryavaza, icchita deza ur3anta // 9 // utthAnikA-AcArya Ageke zlokameM zatruoMke prati honevAle bhAvoMko 'ye hamAre zatra haiM', 'ahitakartA haiM' Adi ajJAnapUrNa batalAte hue use dRSTAntadvArA samajhAte haiM, sAtha hI aise bhAvoMko dUra karaneke liye preraNA bhI karate haiM virAdhakaH kathaM hantre, janAya parikupyati / vyaGgulaM pAtayan padbhyAM svayaM daNDena pAtyate // 10 // anvaya-virAdhakaH kathaM hantre janAya parikupyati, vyaGagulaM padbhyAM pAtayan daNDena svayaM paatyte| TIkA--kathamityarucau, na zraddadhe kathaM parikupyati samantAt kupyati / ko'sau, virAdhakaH apakArakartA janaH / kasmai, hantre janAya pratyapakArakAya lokAya / "sukhaM vA yadi vA duHkhaM, yena yazca kRtaM bhuvi / avApnoti sa tattasmAdeSa mArgaH sunizcitaH // " ityabhidhAnAdanyAyyametaditi bhAvaH / atra dRSTAntamAcaSTe-tryaGgala 1. parAdhInatayA / 2. ayuktam /

Page #35
12 zrImadrAjacandrajainazAstramAlAyAm [ shlokmityaadi| pAtyate bhUmau kSipyate / ko'sau, yaH kazcidasamIkSyakArI' janaH / kena, daNDena hastadhAryakASThena / kathaM, svayaM pAtyapreraNamantareNaiva / kiM kurvan, pAtayan bhUmi prati nAmayan / ki tat, vyaGgalaM aGgalitrayAkAraM kacAdyAkarSaNAvayavam / kAbhyAM, padbhayAM pAdAbhyAM tato'hite prItirahite cAprItiH svahitaiSiNA prekSAvatA na karaNIyA / atra vineyaH pRcchati-hitAhitayo rAgadveSau kurvan kiM kurute iti dArAdiSu rAgaM zatruSu ca dveSaM kurvANaH puruSaH kimAtmanehitaM kArya karoti yena tAvat kAryatayopadizyate ityarthaH / atrAcAryaH samAdhatte artha-jisane pahile dUsareko satAyA yA takalIpha pahu~cAI hai, aisA puruSa usa satAye gaye aura vartamAna meM apaneko mAranevAleke prati kyoM gussA karatA hai ? yaha kucha jacatA nhiiN| are ! jo vyaGgulako pairoMse girAyagA vaha daMDeke dvArA svayaM girA diyA jaaygaa| vizadArtha-dUsarekA apakAra karanevAlA manuSya badalemeM apakAra karanevAleke prati kyoM hara tarahase kupita hotA hai ? kucha samajhameM nahIM aataa| __bhAI ! sunizcita rIti yA paddhati yahI hai ki saMsArameM jo kisIko sukha yA duHkha pahu~cAtA hai, vaha usake dvArA sukha aura duHkhako prApta kiyA karatA hai| jaba tumane kisI dUsareko duHkha pahu~cAyA hai, to badale meM tumheM bhI usake dvArA duHkha milanA hI cAhiye / isameM gussA karanekI kyA bAta hai ? arthAt gussA karanA anyAya hai, ayukta hai| isameM dRSTAMta dete haiM ki jo binA vicAre kAma karanevAlA puruSa hai, vaha tIna aMgulIke AkAra vAle kUr3A kacarA Adike sameTaneke kAmameM AnevAle 'aMgula' nAmaka yaMtrako pairoMse jamInapara girAtA hai, to vaha binA kisI anyakI preraNAke svayaM hI hAthameM pakar3e hue DaMDese girA diyA jAtA hai| isaliye ahita karanevAle vyaktike prati, apanA hita cAhanevAle buddhimAnoMko, aprIti, aprema yA dveSa nahIM karanA cAhiye // 10 // dohA-aparAdhI jana kyoM kare, hantA janapara krodh| do paga aMgula mahi name, Apahi girata abodha // 10 // yahA~para ziSya prazna karatA hai ki strI AdikoMmeM rAga aura zatruoMmeM dveSa karanevAlA puruSa apanA kyA ahita-bigAr3a karatA hai ? jisase unako ( rAga-dveSoMko) akaraNIya-na karane lAyaka batalAyA jAtA hai ? AcArya samAdhAna karate haiM rAgadveSadvayIdIrgha-netrAkarSaNakarmaNA / ajJAnAt suciraM jIvaH, saMsArAbdhau bhramatyasau // 11 // anvaya-asau jIvaH ajJAnAt rAgadveSadvayodIrghanetrAkarSaNakarmaNA saMsArAbdhau suciraM bhramati / TIkA-bhramati saMsarati / ko'sau, asau jIvazcetanaH / kva, saMsArAbdhau saMsAraH dravyaparivartanAdirUpo bhavo'bdhiH samudra iva du.khahetutvAd dustaratvAcca tasmin / kasmAt, ajJAnAt dehAdiSvAtmavibhramAt / kiyatkAlaM, suciram atidIrghakAlam / kena, rAgetyAdi / rAga iSTe vastuni prItiH, dveSazcAniSTe'prItistayordvayI / rAgadveSayoH zaktivyaktirUpatayA yugapat pravRttijJApanArthaM dvayIgrahaNam, zeSadoSANAM ca tavayapratibaddhatvabodhanArtham / tathA coktam "yatra rAgaH padaM dhatte, dveSastatreti nizcayaH / ubhAvetau samAlambya, vikramatyadhika manaH // " api ca-"Atmani sati parasaMjJA svaparavibhAgAt parigrahadveSau / anayoH saMpratibaddhAH sarve doSAzca jAyante // " sA dIrghanetrAyatamanthAkarSaNapAza iva bhramaNahetutvAttasyApakarSaNakarmajIvasya rAgAdirUpatayA pariNamanaM 1. avicArya kAryakartA / 2. paNDitena /

Page #36
11] iSTopadezaH 13 netrasyApakarSaNatvAbhimukhAnayanam tena atropamAnato manthadaNDa AkSepyastena yathA netrAkarSaNavyApAre manyAcala: samudre suciraM bhrAnto loke prasiddhastathA svaparaviveka kAnavabodhAda yaddabhatena rAgAdipariNAmena kAraNakAryopacArAttajjanitakarmabandhena saMsArastho jIvo'nAdikAlaM saMsAre bhrAnto bhramati bhramiSyati / bhramatItyavatiSThante parvatA ityAdivat nityapravRtte laTA vidhAnAt / uktaM cajo khalu saMsAratyo, jIvo tato du hodi pariNAmo / pariNAmAdo kamma, kammAdo havadi gadi su gadI // 128 // gadimadhigadassa deho, dehAdo iMdiyANi jAyate / tehiM du visayaggahaNaM, tatto rAgo va doso vA / / 129 / / jAyadi jIvassevaM, bhAvo saMsAracakkavAlaMmi / idi jiNavarehi bhaNido, aNAdiNidhaNo saNidhaNo vA / / 130 / / paMcAstikAya, (2) atha pratipAdyaH paryanayuGkte-tasminnapi yadi sukhI syAt ko doSa iti bhagavan saMsAre'pi, na kevalaM mokSa ityapizabdArthaH / cejjIvaH sukhayukto bhavet tahiM ko na kazcid doSo duSTatvaM saMsArasya sarveSAM sukhasyaiva AptumiSTatvAta. yena saMsAracchedAya santo yaterannityavAha-vatsa ! ___ artha-yaha jIva ajJAnase rAgadveSarUpI do lambI DoriyoMkI khIMcAtAnIse saMsArarUpo samudra meM bahuta kAlataka ghUmatA rahatA hai-parivartana karatA rahatA hai| vizadArtha-dravya, kSetra, kAla, bhava, bhAvarUpa paMcaparAvartanarUpa saMsAra, jise duHkhakA kAraNa aura dustara honese samudrake samAna kahA gayA hai, usameM ajJAnase-zarIrAdikoMmeM AtmabhrAMtise atidIrgha kAlataka ghUmatA ( cakkara kATatA ) rahatA hai / iSTa vastumeM prIti honeko rAga aura aniSTa vastumeM aprIti honeko dveSa kahate haiN| unakI zakti aura vyaktirUpase hamezA pravRtti hotI rahatI hai, isaliye AcAryoMne ina donoMkI jor3I batalAI hai| bAkoke doSa isa jor3ImeM hI zAmila haiM, jaisA ki kahA gayA hai :-"yatra rAgaH padaM dhatte0" / "jahA~ rAga apanA pA~va jamAtA hai, vahA~ dveSa avazya hotA hai yA ho jAtA hai, yaha nizcaya hai / ina donoM ( rAga-dveSa ) ke Alambanase mana adhika caMcala ho uThatA hai| aura jitane doSa haiM, ve saba rAga-dveSase saMbaddha haiM," jaisA ki kahA gayA hai-"Atmani sati parasaMjJA0" "nijatvake honepara parakA khyAla ho jAtA hai aura jahA~ nija-parakA vibhAga ( bheda ) huA, vahA~ nijameM rAgarUpa aura parameM dveSarUpa bhAva ho hI jAte haiN| basa ina donoMke honese anya samasta doSa bhI paidA hone laga jAte haiM / kAraNa ki ve saba ina donoMke hI Azrita haiN|" _vaha rAga-dveSakI jor3I to huI maMthAnIke DaMDeko dhumAnevAlI rassIke phA~sAke samAna aura usakA ghumanA kahalAyA jIvakA rAgAdirUpa pariNamana / so jaise lokameM yaha bAta prasiddha hai ki netarIke khIMcA-tAnIse jaise maMtharAcala parvatako samudrameM bahuta kAlataka bhramaNa karanA par3A, usI taraha svapara vivekajJAna na honese rAgAdi pariNAmoMke dvArA jIvAtmA athavA kAraNameM kAryakA upacAra karanese, rAgAdi pariNAmajanita karmabaMdhake dvArA ba~dhA huA saMsArI jIva, anAdikAlase saMsArameM ghUma rahA hai, ghUmA thA aura ghUmatA rhegaa| matalaba yaha hai ki rAgAdi pariNAmarUpa bhAvakarmoMse dravyakarmoMkA bandha hotA hai| aisA hamezAse calA A rahA hai aura hamezA taka calatA rhegaa| sambhava hai ki kisI jIvake yaha ruka bhI jAya / jaisA ki kahA gayA hai :-"jo khalu saMsArattho0" 1 vartamAnAt / 2 ziSyaH pRcchati /

Page #37
2 zrImadrAjacandrajainazAstramAlAyAm [ zloka "jo saMsAra meM rahanevAlA jIva hai, usakA pariNAma ( rAgadveSa AdirUpa pariNamana ) hotA hai, usa pariNAmase karma ba~dhate haiM, ba~dhe hue karmoMke udaya honese manuSyAdi gatiyoMmeM gamana hotA hai, manuSyAdi gatimeM prApta honevAleko ( audArika Adi ) zarIrakA janma hotA hai, zarIra hone se iMdriyoMko racanA hotI hai, ina iMdriyoMse viSayoM ( rUpa- rasAdi ) kA grahaNa hotA hai, usase phira rAga aura dveSa hone laga jAte haiM / isa prakAra jIvakA saMsArarUpI cakravAla meM bhavapariNamana hotA rahatA hai, aisA jinendradeva ne kahA hai / jo anAdikAlase hote hue anantakAlataka hotA rahegA / hA~, kinhIM bhavya jIvoMke usakA anta bho ho jAtA hai / " // 11 // dohA - mathata dUdha DorI niteM, daMDa phirata bahu bAra / rAga dveSa ajJAnase, jIva bhramata saMsAra // 11 // utthAnikA - yahA~ para ziSya pUchatA hai ki svAmin! mAnA ki mokSameM jIva sukho rahatA hai, kintu saMsAra meM bhI yadi jIva sukhI rahe to kyA hAni hai ? kAraNa ki saMsArake sabhI prANI sukhako hI prApta karanA cAhate haiM / jaba jIva saMsArameM hI sukhI ho jA~ya to phira saMsAra meM aisI kharAbI hai ? jisase ki saMta puruSa usake nAza karaneke liye prayatna kiyA karate haiM ? isa viSaya meM AcArya kahate haiM - he vatsa - vipadbhavapadAvarte, padikevAtivAhyate / yAvattAvadbhavantyanyAH, pracurA vipadaH puraH // 12 // anvaya-yAvat bhavapadAvarte padikA iva vipat ativAhyate tAvat anyAH pracurAH vipadaH puraH bhavanti / TIkA - yAvadativAhyate atikramyate preryate / kAsau, vipat sahajazArIramAnasAgantukAnAmApadAM madhye yA kApyekA vivakSitA Apat / jIveneti zeSaH / kva bhavapadAvarte bhavaH saMsAraH padAvarta iva pAdacAlyaghaTIyantramiva bhUyobhUyaH parivartamAnatvAt / keva, padikeva' pAdAkrAntadaNDikA yathA tAvad bhavanti / kA, anyA apUrvAH pracurA yo vipadaH ApadaH puro agre jIvasya yadi / kA iva kAchikasyeti sAmarthyAdurvyA / ato jAnIhi duHkhaikanibandhanavipattinirantaratvAt saMsAre'vazyavinAzyatvam / punaH ziSya evAhana sarve vipadvanta sasaMpado'pi dRzyanta iti bhagavan samastA api saMsAriNo na vipattiyuktAH santi, sazrIkANAmapi keSAMcid dRzyamAnatvAdityatrAha artha - jabataka saMsArarUpI pairase calAye jAnevAle ghaTIyaMtra meM eka paTalI sarIkhI eka vipatti bhugatakara taya kI jAtI hai ki usI samaya dUsarI dUsarI bahutasI vipattiyA~ sAmane A upasthita ho jAtI haiM / vizadArtha -- paira se calAye jAnevAle ghaTIyaMtrako padAvarta kahate haiM, kyoMki usameM bAra bAra parivartana hotA rahatA hai| so jaise usameM pairase dabAI gaI lakar3o yA paTalIke vyatIta ho jAne ke bAda dUsarI paTaliyA~ A upasthita hotI haiM, usI taraha saMsArarUpI padAvarta meM eka vipattike bAda dUsarI bahutasI vipattiyA~ jIvake sAmane A khar3I hotI haiM / 1 AkasmikAgata / 3 eka yaMtravizeSa, jo pAnI ulIcaneke kAma AtA hai /

Page #38
12-13 iSTopadezaH isaliye samajho ki ekamAtra duHkhoMkI kAraNIbhUta vipattiyoMkA kabhI bhI antara na par3aneke kAraNa yaha saMsAra avazya hI vinAza karane yogya hai| arthAt isakA avazya nAza karanA cAhie / / 12 / / dohA-jabataka eka vipada Tale, anya vipada bahu Aya / padikA jimi ghaTiyaMtra meM, bAra bAra bharamAya // 12 // phira ziSyakA kahanA hai ki bhagavan ! sabhI saMsArI to vipattivAle nahIM haiM, bahutase sampattivAle bhI dIkhanemeM Ate haiM / isake viSayameM AcArya kahate haiM dura]nAsurakSyeNa, nazvareNa dhanAdinA / svasthaMmanyo janaH ko'pi, jvaravAniva sarpiSA // 13 // anvaya-jvaravAn sarpiSA iva ko'pi janaH dura]na asurakSyeNa dhanAdinA svasthaMmanyaH ( bhavati ) / TIkA-bhavati / ko'sau, jano lokaH / kiMviziSTaH, ko'pi niviveko na sarvaH / kiviziSTo bhavati, svasthaMmanyaH svasthamAtmAnaM manyamAno ahaM sukhIti manyata ityarthaH / kena kRtvA, dhanAdinA dravyakAminyAdISTavastujAtena / kiMviziSTena, durajyena apAyabahulatvAt durdhyAnAvezAcca duHkhena mahatA kaSTenArjita iti durajyena / yeNa dustrANena yattato rakSyamANasyApyapAyasyAvazyaMbhAvitvAt / tathA nazvareNa rakSyamANasyApi vinAzasaMbhavAdazAzvatena / atra dRSTAntamAha-jvaretyAdi / ivazabdo yathArthe / yathA ko'pi mugdho jvaravAna atizayena matevinAzAt sAmajvarAtaH sarpiSA ghRtena pAnAdhupayuktena svasthaMmanyo bhavati nirAmayamAtmAnaM manyate / tato buddhayasva durupAyaMdUrakSaNabhaGguradravyAdinA duHkhameva syAt / uktaM ca "arthasyopArjane duHkhamarjitasya ca rakSaNe / Aye duHkhaM vyaye duHkhaM, dhigarthaM duHkhabhAjanam // " bhUyopi vineyaH pRcchati evaMvidhAM saMpadAM kathaM na tyajatIti / anena durarjatvAdiprakAreNa lokadvaye'pi duHkhadAM dhanAdisaMpatti kathaM muJcati na janaH / kathamiti vismayagarbhe prazne / atra gururuttaramAha artha-jaise koI jvaravAlA prANI ghIko khAkara yA cipar3a kara apaneko svastha mAnane laga jAya, usI prakAra koI eka manuSya muzkilase paidA kiye gaye tathA jisakI rakSA karanA kaThina hai aura phira bhI naSTa ho jAnevAle haiM, aise dhana AdikoMse apaneko sukhI mAnane laga jAtA hai| vizadArtha-jaise koI eka bholA prANI jo sAmajvara ( ThaMDa dekara AnevAle bukhAra ) se pIr3ita hotA hai, vaha buddhike ThikAne na rahanese-buddhike bigar3a jAnese ghI ko khAkara yA usakI mAliza kara lenese apane Apako svasva-nIroga mAnane lagatA hai, usI taraha koI koI ( sabhI nahIM ) dhana, daulata, strI Adika jinakA ki upArjita karanA kaThina tathA jo rakSA karate bhI naSTa ho jAnevAle haiM-aise iSTa vastuoMmeM apane Apako 'maiM sukhI hU~' aisA mAnane laga jAte haiM, isalie samajho ki jo muzkiloMse paidA kiye jAte tathA jinakI rakSA bar3I kaThinAIse hotI hai, tathA jo naSTa ho jAte haiM, sthira nahIM rahate, aise dhanAdikoMse duHkha hI hotA hai, jaise ki kahA hai-"arthasyopArjane duHkhaM0" "dhanake kamAnemeM duHkha, rakSA karanemeM duHkha, usake jAne meM duHkha, isa taraha hara hAlatameM duHkhake kAraNarUpa dhanako dhikkAra ho"|

Page #39
16 zrImadrAjacandrajainazAstramAlAyAm dohA - kaThina prApta saMrakSya ye, nazvara dhana putrAdi / inase sukhako kalpanA, jimi ghRtase jvara vyAdhi // 13 // zaMkA- phira bhI ziSya pUchatA hai ki bar3e AzcaryakI bAta hai ki jaba muzkiloMse kamAyo jAtI' Adi hetuoMse dhanAdika sampatti donoM lokoMmeM duHkha denevAlI hai, taba aisI sampattiko loga chor3a kyoM nahIM dete ? AcArya uttara dete haiM vipattimAtmano mUDhaH, dahyamAnamRgAkIrNavanAntaratarusthavat pareSAmiva nekSate / / / 14 / / anvaya - dahyamAnamRgAkIrNavanAntara tarusthavat mUDhaH pareSAmiva Atmano vipatti nekSate / TIkA- nekSate na pazyati / ko'sau mUDho dhanAdyAsaktyA luptaviveko lokaH / kAM vipatti caurAdinA kriyamANAM dhanApahArAdyApadAm / kasya, AtmanaH svasya / keSAmiva pareSAmiva / yathA ime vipadA Akramyante tathA mAkrantavya iti na vivecayatItyarthaH / ka iva pradahyamAnaH dAvAnalajvAlAdibhirbhasmIkriyamANairmugairhariNAdibhirAkIrNasya saMkulasya vanasyAntare madhye vartamAnaM taruM vRkSamArUDho jano yathA Atmano mRgANAmiva vipatti na pazyati / punarAha ziSyaH kuta etaditi, bhagavan ! kasmAddhetoridaM sannihitAyA api vipado'darzanaM janasya / gururAha-- lobhAditi vatsa ! dhanAdigArthyAt purovartinImapyApadaM dhanino na pazyanti / yataH [ zloka artha - jisameM anekoM hiraNa dAvAnalakI jvAlAse jala rahe haiM, aise jaMgalake madhya meM vRkSapara baiThe hue manuSya kI taraha yaha saMsArI prANI dUsaroMkI taraha apane Upara AnevAlI vipattiyoMkA khyAla nahIM karatA hai / vizadArtha - dhanAdika meM Asakti honeke kAraNa jisakA viveka naSTa ho gayA hai, aisA yaha mUr3ha prANI corAdikake dvArA kI jAnevAlI, dhanAdika curAye jAne AdirUpa apanI Apattiko nahIM dekhatA hai, arthAt vaha yaha nahIM khyAla karatA ki jaise dUsare loga vipattiyoMke zikAra hote haiM, usI taraha maiM bhI vipattiyoMkA zikAra bana sakatA hU~ / isa vanameM lagI huI yaha Aga isa vRkSako aura mujhe bhI jalA degii| jaise jvAlAnalakI jvAlAoMse jahA~ aneka mRgagaNa jhulasa rahe haiM-jala rahe haiM, usI vanake madhya meM maujUda vRkSake Upara car3hA huA AdamI yaha jAnatA hai ki ye tamAma mRgagaNa hI ghabarA rahe haiM-chaTapaTA rahe haiM, evaM marate jA rahe haiM, ina vipattiyoM kA mujhase koI saMbaMdha nahIM hai, maiM to surakSita hU~ / vipattiyoMkA sambandha dUsaroMkI sampattiyoMse hai, merI sampattiyoM se nahIM hai // 14 // dohA -- parakI vipadA dekhatA, apanI dekhe nAhiM | jalate pazu jA vana viSai, jar3a tarupara ThaharAhi // 14 // phira bhI ziSyakA kahanA hai ki he bhagavAn ! kyA kAraNa hai ki logoMko nikaTa AI huI bhI vipattiyA~ dikhAI nahIM detI ? AcArya javAba dete haiM -- "lobhAt" lobhake kAraNa, he vatsa ! dhanAdikakI gRddhatA - Asaktise dhanI loga sAmane AI huI bhI vipattiko nahIM dekhate haiM, kAraNa ki-- 1. agrataH sthitAmapi /

Page #40
14-16] iSTopadezaH AyurvRddhikSayotkarSahetuM, kAlasya nirgamam / vAJchatAM dhaninAmiSTaM, jIvitAtsutarAM dhanam // 15 // anvaya-AyurvRddhikSayotkarSahetuM kAlasya nirgamaM vAJchatAM dhaninAM jIvitAd dhanaM sutarAM TIkA-vartate / ki taddhanaM / kiviziSTaM, iSTama bhimataM / kathaM, sutarAM atizayena kasmAjjIvitAprANebhyaH / keSAM, dhaninAM / kiM kurvatAM, vAJchatAM / kaM, nirgamaM atizayena gamanaM / kasya, kAlasya / kiviziSTa, AyurityAdi / AyuHkSayasya vRddhayutkarSasya ca kAlAntaravardhanasya kAraNam / ayamoM, dhaninAM tathA jIvitavyaM neSTaM yathA dhanaM / kathamanyathA jIvitakSayakAraNamapi dhanavRddhihetaM kAlanirgamaM vAJchanti / ato dhigdhanam, evaMvidhavyAmohahetutvAt // 15 // atrAha ziSyaH-kathaM dhanaM nindyaM yena puNyamupAyaMte iti pAtradAnadevArcanAdikriyAyAH puNyahetodhanaM vinA asaMbhavAt puNyasAdhanaM dhanaM kathaM nindyaM, kiM tarhi prazasyamevAto yathAkathaMciddhanamupAyaM pAtrAdau ca niyujya sukhAya puNyamupArjanIyamityatrAha artha-kAlakA vyatIta honA, Ayuke kSayakA kAraNa hai aura kAlAntarake mAphika byAjake bar3hanekA kAraNa hai, aise kAlake vyatIta honeko jo cAhate haiM, unheM samajhanA cAhiye ki apane jIvanase dhana jyAdA iSTa hai| vizadArtha-matalaba yaha hai ki dhaniyoMko apanA jIvana utanA iSTa nahIM, jitanA ki dhana / dhanI cAhatA hai ki jitanA kAla bIta jAyagA, utanI hI byAjakI AmadanI bar3ha jaaygii| vaha yaha khyAla nahIM karatA ki jitanA kAla bota jAyagA, utanI hI merI Ayu ( jIvana ) ghaTa jAyagI / vaha dhanavRddhike khyAlameM jIvana ( Ayu ) ke vinAzakI ora tanika bhI lakSya nahIM detaa| isaliye mAlUma hotA hai ki dhaniyoMko jIvana ( prANoM) kI apekSA dhana jyAdA acchA lagatA hai| isa prakArake vyAmohakA kAraNa honese dhanako dhikkAra hai / / 15 / / __dohA-Ayu kSaya dhanavRddhiko, kAraNa kAla pramAna / cAhata haiM dhanavAna dhana, prANaniteM adhikAna // 15 // yahA~para ziSyakA kahanA hai ki dhana jisase puNyakA upArjana kiyA jAtA hai, vaha niMdya-niMdAke yogya kyoM hai ? pAtroMko dAna denA, devakI pUjA karanA, Adi kriyAyeM puNyakI kAraNa haiM, ve saba dhanake binA ho nahIM sktii| isaliye puNyakA sAdhanarUpa dhana niMdya kyoM ? vaha to prazaMsanIya ho hai / isaliye jaise bane vaise dhanako kamAkara pAtrAdikoMmeM dekara sukhake liye puNya saMcaya karanA cAhiye / isa viSayameM AcArya kahate haiM tyAgAya zreyase vittamavittaH saMcinoti yH| svazarIraM sa paGkena, snAsyAmIti vilimpati // 16 // anvaya-yaH avittaH zreyase tyAgAya vittaM saMcinoti sa "snAsyAmi" iti svazarIraM paGkena vilimpati / TokA-yo'vitto nirdhanaH san dhanaM saMcinoti sevAkRSyAdikarmaNopArjayati / kiM tadvittaM dhanaM / kasmai, tyAgAya pAtradAnadevapUjAdyartha, tyAgAyetyasya devapUjAdyupalakSaNArthatvAt / kasmai tyAgaH, zreyase apUrvapuNyAya

Page #41
zrImadrAjacandra jainazAstramAlAyAm zloka pUrvopAttapApakSayAya / yasya tu cakravartyAderivAyatnena dhanaM sidhyati, sa tena zreyo'rthe pAtradAnAdikamapi karotviti bhAvaH / sa kiM karotItyAha -- vilimpati vilepanaM karoti / ko'sau saH / kiM tat svazarIraM / kena, paGkena kardamena / kathaM kRtvetyAha-snAsyAmIti / ayamartho, yathA kazcinnirmalAGgaM snAnaM kariSyAmIti paGkena vilimpannasamIkSakArI, tathA pApena dhanamupAyaM pAtradAnAdipuNyena kSapayiSyAmIti dhanArjane pravartamAno'pi / na ca zuddhavRttyA kasyApi ghanArjanaM saMbhavati / tathA coktam "zuddha vivardhante, satAmapi na saMpadaH / na hi svacchAmbubhiH pUrNAH kadAcidapi sindhavaH " / / 45 / / - AtmAnuzAsanaM / punarAha ziSyaH - bhogopabhogAyeti / bhagavan yadyevaM dhanArjanasya pApaprAyatayA duHkhaheturvA dhanaM nindyaM tarhi dhanaM vinA sukhahetorbhogopabhogasyAsaMbhavAttadarthaM dhanaM syAditi prazasyaM bhaviSyati / bhogo bhojanatAmbUlAdiH / upabhoga vastukAminyAdiH / bhogAzcopabhogAzca bhogopabhogaM tasmai / atrAha guruH -- tadapi neti / na kevalaM puNyahetutayA dhanaM prazasyamiti yattvayoktaM taduktarItyA na syAt, kiM tarhi bhogopabhogArthaM tatsAdhanaM prazasyamiti yattvayA saMpratyucyate tadapi na syAt / kuta iti cet, yataH - artha - jo nirdhana, puNyaprApti hogI isaliye dAna vaha 'snAna kara lUMgA' aise khyAlase apane zarIrako kIcar3ase lapeTatA hai / karaneke liye dhana kamAtA yA jor3atA hai, artha - jo nirdhana aisA khyAla kare ki 'pAtradAna, devapUjA Adi karanese navIna puNyakI prApti aura pUrvopArjita pApakI hAni hogI, isaliye pAtradAnAdi karaneke liye dhana kamAnA cAhiye', naukarI khetI Adi karake dhana kamAtA hai, samajhanA cAhiye ki vaha 'snAna kara DAlUMgA' aisA vicAra kara apane zarIrako kIcar3a se lipta karatA hai| spaSTa bAta yaha hai ki jaise koI AdamI apane nirmala aMgako 'snAna kara lU~gA' kA khyAla kara kIcar3ase lipta kara DAle, to vaha bevakUpha hI ginA jAyagA / usI taraha pApake dvArA pahile dhana kamA liyA jAya, pIche pAtradAnAdike puNyase use naSTa kara DAlU~gA, aise khyAlase dhana kamAnemeM lagA huA vyakti bhI samajhanA caahiye| huA hai ki cakravartI AdikoMkI taraha jisako vinA yatna kiye hue usa dhanase kalyANake liye pAtradAnAdika kare to kare / 18 phira kisIko bhI dhanakA upArjana, zuddha vRttise ho bhI nahIM sakatA, jaisA ki zrIguNabhadrAcArya AtmAnuzAsanameM kahA hai- 'zuddhairdhanaivivardhante0 ' saMskRta TIkA meM yaha bhI likhA dhanakI prApti ho jAya, to vaha artha - "satpuruSoM kI sampattiyA~, zuddha ho zuddha dhanase bar3hatI haiM, yaha bAta nahIM hai / dekho, nadiyA~ svaccha jalase hI paripUrNa nahIM huA karatI haiN| varSA meM ga~dale pAnIse bhI bharI rahatI haiM" // 16 // - puNya hetu dAnAdiko, nirdhana dhana saMcaya | dohA snAna hetu nija tana kudhI, kIcar3ase limpeya // 16 // utthAnikA - phira ziSya kahatA hai ki bhagavan ! dhanake kamAnemeM yadi jyAdAtara pApa hotA hai aura duHkhakA kAraNa honese dhana nidya hai, to dhanake vinA bhoga aura upabhoga bhI nahIM ho sakate, isaliye unake liye dhana honA hI cAhiye aura isa taraha dhana prazaMsanIya mAnA jAnA cAhiye / isa viSaya meM AcArya kahate haiM ki 'yaha bAta bhI nahIM hai', arthAt 'puNyakA kAraNa honese dhana prazaMsanIya hai' yaha jo tumane kahA thA, so vaisA khyAla kara dhana kamAnA ucita nahIM, yaha pahile hI batAyA jA 1. avicAritakAryakArI |

Page #42
17] pata iSTopadezaH cukA hai / 'bhoga aura upabhogake liye dhana sAdhana hai' yaha jo tuma kaha rahe ho, so bhI bAta nahIM hai, yadi kaho kyoM ? to usake liye kahate haiM Arambhe tApakAn prAptAvatRptipratipAdakAn / ante sudustyajAn kAmAn kAmaM kaH sevate sudhIH // 17 // anvaya-Arambhe tApakAn prAptI atRptipratipAdakAn ante sudustyajAn kAmAn kaH sudhIH kAmaM sevte| TIkA-ko, na kazcit sudhIvidvAna sevate indriyapraNAlikayA'nubhavati / kAna, bhogopabhogAn / uktaM ca"tadAttve sukhasaMjJeSu, bhAveSvajJo'nurajyate / hitamevAnurudhyante, praparIkSya parIkSakAH // " kathaMbhUtAn, tApakAn dehendriyamanaHklezahetUn / kva, Arambhe utpattyupakrame / annAdibhogyadravyasaMpAdanasya kRSyAdiklezabahulatAyA sarvajanasuprasiddhatvAt / tahi bhujyamAnAH kAmAH sukhahetavaH saMbhUtisevyAste ityAhaprAptAvityAdi / prAptau indriyeNa saMbandhe sati atRpteH suta SNAyAH pratipAdakAn dAyakAn / uktaM ca "api saMkalpitAH kAmAH, saMbhavanti yathA ythaa| tathA tathA manuSyANAM, taSNA vizvaM visarpati // " tahi yatheSTaM bhuktvA tRpteSu teSu tRSNA saMtApaH zAmyatIti sevyAste ityAha-ante sudustyajAn / bhuktiprAnte tyaktumazakyakAn / subhukteSvapi teSu manovyatiSaGgasya dunivAratvAt / uktaM ca "dahanastRNakASThasaMcayairapi, tRpyedudadhirnadIzataiH / na tu kAmasukhaiH pumAnaho, balavattA khalu kApi karmaNaH // " api ca-"kimapIdaM viSamayaM, viSamativiSamaM pumAnayaM yena / prasabhamanubhUya manobhave bhave naiva cetayate // " // 44 // -anagAradharmAmRte SaSTho'dhyAyaH / nanu tattvavido'pi bhogAnabhuktavanto na zrUyanta iti kAmAn kaH sevate sudhIrityupadezaH kathaM zraddhIyata ityAha-kAmamiti / atyarthaM / idamatra tAtparya cAritramohodayAd bhogAn tyaktumazaknuvannapi tattvajJo heyarUpatayA kAmAnpazyanneva sevate / mandIbhavanmohodayastu jJAnavairAgyabhAvanayA karaNagrAmaM saMyamya sahasA svakAryAyotsahata eva / tathA coktam idaM phalamiyaM kriyA karaNametadeSaH kramo vyayo'yamanuSaGgajaM phalamidaM dazeyaM mama / ayaM suhRdayaM dviSan prayati dezakAlAvimAviti prativitarkayan prayatate budho netaraH / / -jJAnArNave pR0 76, -sAgAradharmAmRte pR0 10 / kiMca, yadarthametadevaMvidhamiti / bhadra yatkAyalakSaNaM vastusaMtApAdyupetaM kartuM prArthyate tadvakSyamANalakSaNamityarthaH / sa evaMvidha iti pAThaH / tadyathA artha-ArambhameM santApake kAraNa aura prApta hone para atRptike karanevAle tathA antameM jo bar3I muzkiloMse bhI chor3e nahIM jA sakate, aise bhogopabhogoMko kauna vidvAn-samajhadAra-jyAdatI va Asaktike sAtha sevana karegA? vizadArtha-bhogopabhoga kamAye jAneke samaya, indriya aura manako kleza pahu~cAnekA kAraNa hote haiN| yaha sabhI jana jAnate haiM ki gehU~, canA, jau Adi annAdika bhogya dravyoMke paidA karaneke liye khetI karanemeM eDIse coTItaka pasInA bahAnA Adi duHsaha kleza huA karate haiN| kadAcit

Page #43
20 zrImadrAjacandrajainazAstramAlAyAm zloka yaha kaho ki bhoge jA rahe bhogopabhoga to sukhake kAraNa hote haiM / isake liye yaha kahanA hai ki indriyoMke dvArA sambandha honepara ve atRpti yAnI bar3hI huI tRSNAke kAraNa hote haiM, jaisA ki kahA gayA hai - " api saMkalpitAH kAmAH 0 ' "jyoM-jyoM saMkalpita kiye hue bhogopabhoga prApta hote jAte haiM, tyoM-tyoM manuSyoM kI tRSNA bar3hatI huI sAre lokameM phailatI jAtI hai / manuSya cAhatA hai ki amuka mile / usake mila jAnepara Age bar3hatA hai ki amuka aura mila jaay| usake bhI mila jAnepara manuSya kI tRSNA vizvake samasta hI padArthoM kI cAhane laga jAtI hai ki ve saba hI mujhe mila jaayeN| paraMtu yadi yatheSTa bhogopabhogoM ko bhogakara tRpta ho jAya taba to tRSNArUpa santApa ThaNDA par3a jAyagA ? isaliye ve sevana karane yogya haiM | AcArya kahate haiM ki ve bhoga lenepara antameM chor3e nahIM jA sakate, arthAt unake khUba bhoga lenepara bhI manakI Asakti nahIM haTatI" jaisA ki kahA bhI hai " "dahanastRNakASThasaMcayairapi 0 ' "yadyapi agni, ghAsa, lakar3I Adike Dherase tRpta ho jAya / samudra, saikar3oM nadiyoMse tRpta ho jAya, paraMtu vaha puruSa icchita sukhoMse kabhI bhI tRpta nahIM hotA / aho ! karmoM kI koI aisI hI sAmarthya yA jabardastI hai / " aura bhI kahA hai- "kimapIdaM viSayamayaM0' "1 "aho ! yaha viSayamayI viSa kaisA gajabakA viSa hai ki jise jabardastI khAkara yaha manuSya bhava bhavameM nahIM ceta pAtA hai / " isa taraha Arambha, madhya aura antameM kleza - tRSNA evaM Asakti ke kAraNabhUta ina bhogopabhogoM ko kauna buddhimAn iMdriyarUpI naliyoMse anubhavana karegA ? koI bhI nahIM / yahA~ para ziSya zaMkA karatA hai ki tattvajJAniyoMne bhogoMko na bhogA ho yaha bAta sunane meM nahIM AtI hai / arthAt bar3e bar3e tattvajJAniyoMne bhI bhogoMko bhogA hai, yahI prasiddha hai / taba 'bhogoMko kauna buddhimAn -tattvajJAnI sevana karegA ?' yaha upadeza kaise mAnya kiyA jAya ? isa bAtapara kaise zraddhAna kiyA jAya ? AcArya javAba dete haiM- ki hamane uparyukta kathana ke sAtha " kAmaM atyartha0" Asaktike sAtha rucipUrvaka yaha bhI vizeSaNa lagAyA hai / tAtparya yaha hai ki cAritramohake udayase bhogoM ko chor3aneke liye asamartha hote hue bhI tattvajJAnI puruSa bhogoMko tyAjya - chor3ane yogya samajhate hue hI sevana karate haiM aura jisakA mohodaya maMda par3a gayA hai, vaha jJAna-vairAgya kI bhAvanA se indriyoM ko rokakara indriyoM ko vaza meM kara zIghra hI apane ( Atma ) kArya karaneke liye kaTibaddha - taiyAra ho jAtA haijaisA ki kahA gayA hai - " idaM phalamiyaM kriyA0 " "yaha phala hai, yaha kriyA hai, yaha karaNa hai, yaha krama - silasilA hai, yaha kharca hai, yaha AnuSaM gika ( UparI ) phala hai, yaha merI avasthA hai, yaha mitra hai, yaha zatru hai, yaha deza hai, yaha kAla hai, ina saba bAtoMpara khyAla dete hue buddhimAn puruSa prayatna kiyA karatA hai| mUrkha aisA nahIM karatA / " // 17 // dohA - bhogArjana duHkhada mahA, aMta tyajata guru kaSTa ho, utthAnikA - AcArya phira aura bhI kahate haiM ki jisa ( kAya ) ke liye saba kucha ( bhogopabhogAdi ) kiyA jAtA hai, vaha ( kAya ) to mahA apavitra hai, jaisA ki Age batAyA jAtA hai bhojana tRSNA bAr3ha / ko budha bhogata gAr3ha || 17||

Page #44
18-19] iSTopadezaH bhavanti prApya yatsaGgamazucIni zucInyapi / sa kAyaH saMtatApAyastadarthaM prArthanA vRthA // 18 / / anvaya-yatsaGgaM prApya zuconyapi azucIni bhavanti sa kAyaH saMtatApAyaH tadarthaM prArthanA vRthaa| TIkA-vartate / ko'sau, saH kAyaH zarIraM / kiM viziSTaH, saMtatApAyaH nityakSudhAdyupatApaH / sa ka ityAha / yatsa yena kAyena saha saMbandhaM prApya labdhvA zucInyapi pavitrANyapi bhojanavastrAdivastUnyazacIni bhavanti / yatazcaivaM tatastadarthaM taM saMtatApAyaM kAyaM zucivastubhirupakartuM prArthanA AkAGkSA vRthA vyarthA, kenacidupAyena nivArite'pi ekasminnapAye kSaNe kSaNe parAparApAyopanipAtasambhavAt / punarapyAha ziSyaH-tahi dhanAdinApyAtmopakAro bhaviSyatIti / bhagavan saMtatApAyatayA kAyasya dhanAdinA yadhupakAro na syAttahi dhanAdinApi na kevalamanazanAditapazcaraNenetyapi zabdArthaH / Atmano jIvanasyopakAro'nugraho bhaviSyatItyarthaH / gururAha tanneti / yattvayA dhanAdinA AtmopakArabhavanaM saMbhAvyate tannAsti / yataH artha-jisake sambandhako pAkara-jisake sAtha bhir3akara pavitra bhI padArtha apavitra ho jAte haiM, vaha zarIra hamezA apAyoM, upadravoM, jhaMjhaToM, vighnoM evaM vinAzoM kara sahita hai, ataH usako bhogopabhogoMko cAhanA vyartha hai ! vizadArtha-jisa zarIrake sAtha saMbandha karake pavitra evaM ramaNIka bhojana vastra Adika padArtha apavitra dhinAvane ho jAte haiM, aisA vaha zarIra hamezA bhUkha-pyAsa Adi saMtApoMkara sahita hai| jaba vaha aisA hai taba usako pavitra acche-acche padArthoMse bhalA banAneke liye AkAMkSA karanA vyartha hai, kAraNa ki kisI upAyase yadi usakA ekAdha apAya dUra bhI kiyA jAya to kSaNa-kSaNameM dUsaredUsare apAya A khar3e ho sakate haiM / / 18 // dohA-zuci padArtha bhI saMga te, mahA azuci ho jaay| vighna karaNa nita kAya hita, bhogecchA viphalAya // 18 // utthAnikA-phira bhI ziSyakA kahanA hai ki bhagavan kAyake hamezA apAyavAle honese yadi dhanAdikake dvArA kAyakA upakAra nahIM ho sakatA, to AtmAkA upakAra to kevala upavAsa Adi tapazcaryAse hI nahIM, balki dhanAdi padArthoMse bhI ho jAyagA / AcArya uttara dete hue bole, aisI bAta nahIM hai| kAraNa ki yajjIvasyopakArAya, tadehasyApakArakam / yadehasyopakArAya, tajjIvasyApakArakam // 19 // anvaya-yat jIvasya upakArAya tad dehasya apakArakaM ( bhavati ), ( tathA ) yad dehasya upakArAya tat jIvasya apakAraka ( bhavati ) / TokA-yadanazanAdi tapo'nuSThAnaM jIvasya pUrvApUrvapApakSapaNanivAraNAbhyAmupakArAya syAttadehasyApakArakaM glAnyAdinimittatvAt / yatpunardhanAdikaM dehasya bhojanAdyupayogena kSudhAdyupatApakSayatvAdupakArAya syAttajjIvasyopArjanAdau pApajanakatvena durgatiH duHkhanimittatvAdapakArakaM syAdato jAnIhi dhanAdinA nopakAragandhopyasti, dharmasyaiva tadupakAratvAt /

Page #45
zrImadrAjacandrajainazAstramAlAyAma zloka__ atrAha ziSyaH-tarhi kAyasyopakArazcintyate iti bhagavan yadyevaM tarhi "zarIramAdyaM khalu dharmasAdhanam" ityabhidhAnAttasyApAyanirAsAya yatnaH kriyte| na ca kAyasyApAyanirAso duSkara iti vAcyam, dhyAnena tasyApi sukaratvAt / tathA coktam"yadAtrikaM phalaM kiMcinphalamAmutrikaM ca yat / etasya dvitayasyApi, dhyAnamevAgrakAraNam // " 217 // -tattvAnuzAsanaM "jhANassa Na dullaha kiMpIti" ca / atra guruH pratiSedhamAha-tanneti / dhyAnena kAyasyopakAro na cintya ityarthaH / __ artha-jo jIva ( A mA ) kA upakAra karanevAle hote haiM, ve zarIrakA apakAra ( burA) karanevAle hote haiM / jo cIjeM zarIrakA hita yA upakAra karanevAlI hotI haiM, vahI cIjeM AtmAkA ahita karanevAlI hotI haiN| vizadArtha-dekho jo anazanAdi tapakA anuSThAna karanA, jIvake purAne va navIna pApoMko nAza karanevAlA hone ke kAraNa, jIvake liye upakAraka hai, usakI bhalAI karanevAlA hai, vahI AcaraNa yA anuSThAna zarIrameM glAni zithilatAdi bhAvoMko kara detA hai, ataH usake liye apakAraka hai, use kaSTa va hAni pahu~cAnevAlA hai / aura jo dhanAdika haiM, ve bhojanAdikake upayoga dvArA kSudhAdika pIDAoMko dUra karane meM sahAyaka hote haiN| ataH ve zarIrake upakAraka haiN| kintu usI dhana nAdika pApapUrvaka hotA hai| va pApapUrvaka honese durgatike duHkhoMkI prAptike liye kAraNIbhUta hai| ataH vaha jIvakA ahita yA burA karanevAlA hai| isaliye yaha samajha rakkho ki dhanAdikake dvArA jIvakA lezamAtra bhI upakAra nahIM ho sakatA / usakA upakAraka to dharma hI hai| usIkA anuSThAna karanA caahiye| dohA-Atama hita jo karata hai, so tanako apakAra / ___jo tanakA hita karata hai, so jiyako apakAra // 19 // athavA kAyakA hita socA jAtA hai, arthAt kAyake dvArA honevAle upakArakA vicAra kiyA jAtA hai| dekhiye kahA jAtA hai ki "zarIramAdyaM khalu dharmasAdhanam" zarIra dharma-sevanakA mukhya sAdhana-sahArA hai / itanA hI nahIM, usameM yadi rogAdika ho jAte haiM, to unake dUra karaneke liye prayatna bhI kiye jAte haiN| kAyake rogAdika apAyoMkA dUra kiyA jAnA muzkila bhI nahIM hai, kAraNa ki dhyAnake dvArA vaha ( rogAdikakA dUra kiyA jAnA ) AsAnIse kara diyA jAtA hai, jaisA ki tattvAnuzAsanameM kahA hai-"yadAtrikaM phalaM kiMcit" / / 19 // jo isa loka sambandhI phala haiM, yA jo kucha paraloka sambandhI phala haiM, una donoM hI phaloMkA pradhAna kAraNa dhyAna hI hai| matalaba yaha hai ki "jhANassa Na dullahaM kiMpi" dhyAnake liye koI bhI va kucha bhI durlabha nahIM hai, dhyAnase saba kula mila sakatA hai| isa viSayameM AcArya niSedha karate haiM ki dhyAnake dvArA kAyakA upakAra nahIM citavana karanA cAhiye itazcintAmaNidivya itaH piNyAkakhaNDakam / dhyAnena cebhe labhye kvAdriyantAM vivekinaH // 20 // 1. rogAdyupavinAze /

Page #46
20-21 ] iSTopadezaH 23 __ anvaya-ito divyazcintAmaNiH itazca piNyAkakhaNDakam cet dhyAnena ubhe labhye, vivekinaH kva aadriyntaam| TokA-asti / ko'sau, cintAmaNiH cintitArthaprado rtnvissH| kiviziSTo, divyo devenaadhisstthitH| kva, itaH asminnekasmin pakSe / itazcAnyasmin pakSe piNyAkakhaNDakaM kutsitamalpaM vA khalakhaNDakamasti / ete ca ubhe dve api yadi dhyAnena labhyate / avazyaM labhyete tahi kathaya kva dvayormadhye ka tarasminnekasmin vivekino lobhacchedavicAracaturA AdriyantAma AdaraM kurvantu / tadaihikaphalAbhilASaM tyaktvA AmatrikaphalasiddhayarthamevAtmA dhyAtavyaH / uktaM ca"yaddhayAnaM raudramAta vA, yadaihikaphalArthinAm / tasmAdetatparityajya, dhayaM zuklamupAsyatAm" // 220 // -tattvAnuzAsanaM athaivamudbodhitazraddhAno vineyaH pRcchati, sa AtmA kIdRza iti yo yuSmAbhirdhyAtavyatayopadiSTaH pumAn sa kiMsvarUpa ityarthaH / gururAha artha-isI dhyAnase divya ciMtAmaNi mila sakatA hai, isIse khalIke Tukar3e bhI mila sakate haiM / jaba ki dhyAnake dvArA donoM mila sakate haiM, taba vivekI loga kisa ora Adarabuddhi kareMge? vizadArtha-eka tarapha to devAdhiSThita cintita arthako denevAlA cintAmaNi aura dUsaro ora burA va choTAsA khalIkA Tukar3A, ye donoM bhI yadi dhyAnake dvArA avazya mila jAte haiM, to kaho, donoMmeMse kisakI ora vivekI lobhake nAza karaneke vicAra karanemeM catura-puruSa Adara kareMge? isaliye isaloka sambandhI phala kAyakI nIrogatA AdikI abhilASAko chor3akara paraloka sambandhI phalakI siddhi-prAptike liye hI AtmAkA dhyAna karanA caahiye| kahA bhI hai ki "yad dhyAnaM raudramAtaM vA0" // "vaha saba raudradhyAna yA ArtadhyAna hai, jo isaloka sambandhI phalake cAhanevAleko hotA hai| isaliye raudra va ArtadhyAnako chor3akara dharmyadhyAna va zukladhyAnakI upAsanA karanI caahiye|" dohA-ita citAmaNi hai mahat, uta khala TUka asaar| ___dhyAna ubhaya yadi deta budha, kisako mAnata sAra // 20 // aba vaha ziSya jise samajhAye jAnese zraddhAna utpanna ho rahA hai, pUchatA hai ki jise Apane dhyAna karane yogya rUpase batalAyA hai, vaha kaisA hai ? usa AtmAkA kyA svarUpa hai ? AcArya kahate haiM svasaMvedanasuvyaktastanumAtro . niratyayaH / atyantasaukhyavAnAtmA, lokAlokavilokanaH // 21 // anvaya-AtmA, lokAlokavilokanaH atyantasaukhyavAn tanumAtraH niratyayaH svasaMvedanasuvyaktaH ( asti)| TIkA-asti / ko'sau, aatmaa| kIdazaH, lokAlokavilokanaH loko jIvAdyAkIrNamAkAzaM tato'nyadalokaH, tau vizeSeNa azeSavizeSaniSThateyA lokate pazyati jAnAti / etena "jJAnazunyaM caitanyamAtramAtmA" 1. paripUrNatayA /

Page #47
24 zrImadrarAjacandrajainazAstramAlAyAm zloka iti sAMkhyamataM buddhayAdiguNojjhitaH pumAniti yogamataM ca pratyuktam / pratidhvastazca nairAtmyavAdo' boddhAnAm / punaH kIdRzaH, atyantasaukhyavAn anantasukhasvabhAvaH / etena sAMkhyayogatantraM pratyAhatam / punarapi kIdRzastanumAtraH svopAttazarIraparimANaH / etena vyApaka vaTakaNikAmAtraM cAtmAnaM vadantau pratyAkhyAtau / punarapi kIdRzaH, niratyayaH dravyarUpatayA nityaH / etena garbhAdimaraNaparyantaM jIvaM pratijAnAnazcArvAko nirAkRtaH / nanu pramANa siddhe vastunyevaM guNavAdaH zreyAnna cAtmanastathA pramANasiddhatvamastItyArekAyAmAha-svasaMvedanasuvyakta iti / "vedyatvaM vedakatvaM ca, yat svasya svena yoginaH / tat svasaMvedanaM prAhurAtmano'nubhavaM dRDham // 161 // -tattvAnuzAsanam / / ityevaMlakSaNasvasaMvedanapratyakSeNa sakalapramANadhuryeNa suSThu uktaiH guNaiH saMpUrNatayA vyaktaH vizadavayAnubhUto yogibhiH svekadezena / atrAha ziSyaH-yadyevamAtmAsti, tasyopAstiH kathamiti spaSTamAtmasevopAyaprazno'yam / gururAha artha-AtmA loka aura alokako dekhane jAnanevAlA, atyanta ananta sukha svabhAvavAlA, zarIrapramANa, nitya, svasaMvedanase tathA kahe hue guNoMse yogijanoM dvArA acchI taraha anubhavameM AyA huA hai| vizadArtha-jIvAdika dravyoMse ghire hue AkAzako loka aura usase anya sirpha AkAzako aloka kahate haiN| una donoMko vizeSarUpase unake samasta vizeSoMmeM rahate hue jo jAnane dekhanevAlA hai, vaha AtmA hai| aisA kahanese "jJAnazUnyacaitanyamAtramAtmA" jJAnase zUnya sirpha caitanyamAtra hI AtmA hai, aisA sAMkhyadarzana tathA "buddhayAdiguNojjhitaH pumAn" buddhi sukha duHkhAdi guNoMse rahita puruSa hai, aisA yogadarzana khaMDita huA samajhanA cAhiye / aura bauddhoMkA 'nairAtmyavAda' bhI khaMDita ho gyaa| phira batalAyA gayA hai ki 'vaha AtmA saukhyavAn ananta sukhasvabhAvavAlA hai'| aisA kahanese sAMkhya aura yogadarzana khaMDita ho gyaa| phira kahA gayA ki vaha "tanumAtraH" 'apane dvArA grahaNa kiye gaye zarIra-parimANavAlA hai| aisA kahanese jo loga kahate haiM ki 'AtmA vyApaka hai' athavA 'AtmA vaTakaNikA mAtra hai' unakA khaMDana ho gyaa| phira vaha AtmA "niratyayaH" 'dravya. rUpase nitya hai aisA kahanese, jo cArvAka yaha kahatA thA ki "garbhase lagAkara maraNaparyanta hI jIva rahatA hai", usakA khaNDana ho gyaa| yahA~para kisIkI yaha zaMkA hai ki pramANasiddha vastukA hI guNa-gAna karanA ucita hai| parantu AtmAmeM pramANasiddhatA hI nahIM hai-vaha kisI pramANase siddha nahIM hai| taba Upara kahe hue vizeSaNoMse kisakA aura kaisA guNavAda ? aisI zaMkA honepara AcArya kahate haiM ki vaha AtmA 'svasaMvedana-suvyakta hai', svasaMvedana nAmaka pramANake dvArA acchI taraha pragaTa hai / "vedyatvaM vedakatvaM ca0" ___"jo yogIko khudakA vedyatva va khudake dvArA vedakatva hotA hai, basa vahI svasaMvedana kahalAtA hai| arthAt usIko AtmAkA anubhava va darzana kahate haiM / arthAt jahA~ AtmA hI jJeya aura AtmA hI jJAyaka hotA hai, caitanyakI usa pariNatiko svasaMvedana pramANa kahate haiN| usIko AtmAnubhava va Atmadarzana bhI kahate haiN| isa prakArake svarUpavAle svasaMvedana-pratyakSa ( jo ki saba pramANoMmeM mukhya yA agraNI pramANa hai ) se tathA kahe hue guNoMse sampUrNatayA prakaTa vaha AtmA yogijanoMko ekadeza vizadarUpase anubhavameM AtA hai" // 21 // 1. abhAvAtmako mokSaH / 2. bruvan / 3. pramANena / 4. mukhyena /

Page #48
22] iSTopadezaH dohA--nija anubhavase pragaTa hai, nitya zarIra-pramAna / lokAloka nihAratA, Atama ati sukhavAna // 21 // yahA~para ziSya kahatA hai, ki yadi isa tarahakA AtmA hai to usakI upAsanA kaise kI jAnI cAhiye ? isameM AtmadhyAna yA AtmabhAvanA karaneke upAyoMko pUchA gayA hai / AcArya kahate haiM saMyamya karaNagrAmamekAgratvena cetasaH / AtmAnamAtmavAna dhyAyedAtmanaivAtmani sthitam // 22 // anvaya--karaNagrAmaM saMyama cetasaH ekAgratvena AtmavAn Atmani sthitaM AtmAnaM AtmanA eva dhyAyet / TIkA-dhyAyet bhAvayet / ko'sau, AtmavAn guptendriyamanA adhvastasvAyattavRttirvA / kaM, AtmanaM yathoktasvabhAvaM puruSam / kena, Atmanaiva svasaMvedanarUpeNa svenaiva tajjatI karaNAntarAbhAvAt / uktaM ca"svaparajJaptirUpatvAt, na tasya kAraNAntaram / tatazcintAM parityajya, svasaMvittyaiva vedyatAm" // 162 // -tattvAnuzAsanam / kva tiSThantamityAha, Atmani sthitaM vastutaH sarvabhAvAnAM svarUpamAtrAdhAratvAt / kiM kRtvA ? saMyamya rUpAdibhyo vyAvRttya / kiM, karaNagrAmaM cakSurAdIndriyagaNam / kenopAyena, ekAgratvena ekaM vivakSitamAtmAnaM tad dravyaM paryAyo vA agraM prAdhAnyenAlambanaM viSayo yasya athavA eka pUrvAparaparyAyA'nu syUtaM' agramAtmagrAhyaM yasya tadekAgraM tadbhAvena / kasya, cetaso manasaH / ayamoM yatra kvacidAtmanyeva vA zrutajJAnAvaSTambhAt Alambitena manasA indriyANi niruddhaya svAtmAnaM ca bhAvayitvA tatrakAgratAmAsAdya cintAM tyaktvA svayaMvedanenaivAtmAnamanubhavet / uktaM ca--- "gahiyaM taM suaNANA, pacchA saMveyaNeNa bhAvijjA / jo Na hu suyamavalaMvai, so sujjhai appasabbhAvo // " -anagAradharmAmRte tRtIyo'dhyAyaH pR0 170 // tathAca "prAcyAvya viSayebhyo'haM, mAM mayaiva mayi sthitam / bodhAtmAnaM prapanno'smi paramAnandanivRtam" -samAdhizatakam / athAha ziSyaH AtmopAsanayA kimiti bhagavannAtmasevanayA kiM prayojanaM syAt phalapratipettipUrvakatvAtprekSAvatpravRtteriti pRSTaH snnaacsstte-||22|| artha-manako ekAgratAse indriyoMko vazameM kara dhvasta-naSTa kara dI hai svacchanda vRtti jisane aisA puruSa apanemeM hI sthita AtmAko apane hI dvArA dhyAve / vizadArtha-jisane indriya aura manako roka liyA hai athavA jisane indriya aura manakI ucchRkhala evaM svairAcArUpa pravRttiko dhvasta kara diyA hai, aisA AtmA, jisakA svarUpa pahile (naM0 21 ke ilaakmeN| batA Aye haiM, AtmAko AtmAse ho yAno svasaMvedanarUpa pratyakSa jJAnase ho 1. avicchinnaM pravartamAnaM / 2. phala jJAna /

Page #49
26 zrImadrAjacandrajainazAstramAlAyAm [ zlokadhyAve, kAraNa ki svayaM AtmAmeM hI usakI jJapti (jJAna) hotI hai / usa jJaptimeM aura koI karaNAntara nahIM hote / jaisA ki tattvAnuzAsanameM kahA hai- "svaparajJaptirUpatvAt." __"vaha AtmA svapara-pratibhAsasvarUpa hai| vaha svayaM hI svayaMko jAnatA hai, aura parako bhI jAnatA hai / usameM usase bhinna anya karaNoMkI AvazyakatA nahIM hai| isaliye cintAko chor3akara svasaMvitti-svasaMvedanake dvArA hI use jAno, jo ki khudameM hI sthita hai| kAraNa ki paramArthase sabhI padArtha svarUpa meM hI rahA karate haiN| isake liye ucita hai ki manako ekAgra kara cakSu Adika indriyoMkI apane-apane viSayoM (rUpa AdikoM) se vyAvRtti kre|" yahA~para saMskRta-TIkAkAra paMDita AzAdhara jIne 'ekAna' zabdake do artha pradarzita kiye haiN| eka kahiye vivakSita koI eka AtmA, athavA koI eka dravya athavA paryAya, vahI hai agra kahiye pradhAnatAse AlambanabhUta viSaya jisakA aise manako kaheMge 'ekAgra' athavA eka kahiye pUrvApara paryAyoMmeM avicchinna rUpase pravartanamAna dravya-AtmA vahI hai, agra-AtmagrAhya japanA aise manako ekAgra kheNge| sArAMza yaha hai ki jahAM kahIM athavA AtmAmeM hI zrutajJAnake sahArese bhAvanAyukta hue manake dvArA indriyoMko roka kara svAtmAkI bhAvanA kara usImeM ekAgratAko prApta kara cintAko chor3akara svasaMvedanake hI dvArA AtmAkA anubhava kre| jaisA ki kahA bhI hai-'gahiyaM taM suaNANA." artha-"usa (AtmA) ko zrutajJAnake dvArA jAnakara pIche saMvedana (svasaMvedana) meM anubhava kare / jo zrutajJAnakA Alambana nahIM letA vaha AtmasvabhAvake viSayameM gar3abar3A jAtA hai / isI taraha yaha bhI bhAvanA kare ki jaisA ki pUjyApAda svAmIke samAdhizatakameM kahA hai-"prAcyAvya viSayebhyo'haM." "maiM indriyoMke viSayoMse apaneko haTAkara apanemeM sthita jJAnasvarUpa evaM paramAnandamayI Apako apane hI dvArA prApta huA huuN|" // 22 // dohA-manako kara ekAgra, saba iMdriyaviSaya mittaay| AtamajJAnI AtmameM, nijako nijase dhyAya // 22 // yahA~para ziSyakA kahanA hai ki bhagavana ! AtmAse athavA AtmAkI upAsanA karanese kyA matalaba sadhegA-kyA phala milegA? kyoMki vicAravAnoMkI pravRtti to phalajJAnapUrvaka huA karatI hai, isa prakAra pUche jAnepara AcArya javAba dete haiM ajJAnopAstirajJAnaM, jJAnaM jJAnisamAzrayaH / dadAti yattu yasyAsti, suprasiddhamida vacA // 23 // anvaya-ajJAnopAstirajJAnaM, jJAnisamAzrayaH jJAnaM dadAti "yattu tasya asti tadeva dadAti" idaM suprasiddhaM vacaH / TIkA-dadAti / kAsau, ajJAnasya dehAdermuDhabhrAntiH saMdigdhagurvAdervA upAstiH sevaa| ki ? ajJAnaM, mohabhramasaMdehalakSaNaM / tathA dadAti / kAsau, jJAninaH svabhAvasyAtmano jJAnasaMpannagurvAdervA samAzrayaH / ananyaparayA sevanaM / kiM ? jJAnaM svArthAvabodhama / uktaM ca,'jJAnameva phalaM jJAne, nanu zlAghyamanazvaram / aho mohasya mAhAtmyamanyadapyatra mRgyate" // 175 / / -AtmAnuzAsanam /

Page #50
22-24] iSTopadezaH ko atra dRSTAnta ityAha yadityAdi / dadAtItyatrApi yojyaM 'turavadhAraNe / tenAyamarthaH sNpdyte| yadyeva yasya svAdhInaM vidyate sa sevyamAnaM tadeva dadAtItyetadvAkyaM loke supratItamato bhadra jJAninamupAsya samullaMbhitasvaparavivekajyotirajasramAtmAnamAtmani sevyazca / atrApyAha ziSyaH-jJAninodhyAtmasvasthasya kiM bhavatIti niSpannayogyapekSayA svAtmadhyAnaphalaprazno'yam / gururaah-|| 23 / / artha-ajJAna kahiye jJAnase rahita zarIrAdikakI sevA ajJAnako detI hai, aura jJAna puruSoMkI sevA jJAnako detI hai| yaha bAta prasiddha hai, ki jisake pAsa jo kucha hotA hai, vaha usIko detA hai, dUsarI cIja jo usake pAsa hai nahIM, vaha dUsareko kahA~se degA? vizadArtha-ajJAna zabdake do artha haiM, eka to jJAna rahita zarIrAdika aura dUsare mithyAjJAna ( moha-bhrAMti-saMdeha ) vAle mUr3ha-bhrAMta tathA saMdigdha guru Adika / so inakI upAsanA yA sevA ajJAna tathA moha-bhrama va saMdeha lakSaNAtmaka mithyAjJAnako deto hai / aura jJAnI kahiye, jJAnasvabhAva AtmA tathA AtmajJAnasampanna guruoMkI tatparatAke sAtha sevA, svArthAvabodharUpa jJAnako detI hai / jaisA ki zrIguNabhadrAcAryane AtmAnuzAsanameM kahA hai-"jJAnameva phalaM jJAne" ___ "jJAna honekA phala, prazaMsanIya evaM avinAzI jJAnakA honA hI hai, yaha nizcayase jaano| aho ! yaha mohakA hI mAhAtmya hai, jo isameM jJAnako chor3a kucha aura hI phala DhUMr3hA jAtA hai| jJAnAtmAse jJAnakI hI prApti honA nyAya hai| isaliye he bhadra ! jJAnIkI upAsanA karake pragaTa huI hai sva-para vivekarUpI jyoti jisako aisA AtmA, AtmAke dvArA AtmAmeM hI sevana ananyazaraNa hokara bhAvanA karaneke yogya hai|" / / 23 // dohA-ajJabhakti ajJAnako, jJAnabhakti de jJAna / lokoktI jo jo dhare, kare so tAko dAna // 23 // yahA~ phira bhI ziSya kahatA hai ki adhyAtmalIna jJAnIko kyA phala milatA hai ? isameM svAtmaniSTha yogIkI apekSAse svAtmadhyAnakA phala pUchA gayA hai| AcArya kahate haiM parISahAdyavijJAnAdAtravasya nirodhinI / jAyate'dhyAtmayogena, karmaNAmAzu nirjarA // 24 // anvaya-adhyAtmayogena parISahAdyavijJAnAt Asravasya nirodhinI karmaNAM nirjarA Azu jAyate / TIkA-jAyate bhavati / kAso, nirjarA ekadezena saMkSayo vizleSa ityrthH| keSAM, karmaNAM siddhayogyapekSayA'zubhAnAM ca zubhAnA sAdhyayogyapekSayA tvasadvadyAdInAm / kathamAzu sdyH| kena, adhyAtmayogena adhyAtmanyAtmanaH praNidhAnena, kiM kevalA, netyAha-nirodhinI prtissedhyuktaa| kasyAsravasyAgamanasya karmaNAmityatrApi yojyam / kuta ityAha, parISahANAM kSadhAdiduHkhabhedAnAmAdizabdAddevAdikRtopasargabAdhAnAM cAvijJAnAdasaMvedanAta / tathA coktam"yasya puNyaM ca pApaM ca, niSphalaM galati svayam / sa yogI tasya nirvANaM, na yasya purAsravaH" // 246 // -AtmAnuzAsanam / "tathA hyacaramAGgasya, dhyAnamabhyasyataH sadA / nirjarA saMvarazcAsya sakalAzubhakarmaNAm / / 225 // -tattvAnuzAsanam /

Page #51
zrImadrAjacandrajainazAstramAlAyAm zloka "AtmadehAntarajJAnajanitAlhAdanirvataH / tapasA duHSkRtaM ghoraM bhujAno'ti na khidyate / / 34 // -samAdhizatakam / etacca vyavahAranayAducyate / kuta ityAzaGkAyAM punarAcArya evAha-sA khala karmaNo bhavati tasya saMbandhastadA kathamiti / vatsa AkarNaya khalu yasmAtsA ekadezena vizleSalakSaNA nirjarA karmaNaH citsAmAnyAnuvidhAyipudgalapariNAmarUpasya dravyakarmaNaH saMbandhinI saMbhavati dravyayoreva saMyogapUrvavibhAgasaMbhavAt / tasya ca dravyakarmaNastadA yoginaH svarUpamAtrAvasthAnakAle saMbandhaH pratyAsattirAtmanA saha / kathaM kena saMyogAdiprakArega saMbhavati ? sUkSmekSikayA samIkSasva na kathamapi saMbhavatItyarthaH / yadA khalvAtmaiva dhyAnaM dhyeyaM ca syAttadA sarvAtmanApyAtmanaH paradravyAda vyAvatya svarUpamAtrAvasthitatvAtkathaM dravyAntareNa saMbandhaH syAttasya dviSThatvAt / na caitatsaMsAriNo na saMbhavatIti vAcyaM / saMsAratIraprAptasya yogino muktAtmavat paJcahasvasvaroccAraNa kAlaM yAvattathAvasthAnasaMbhavAta karmakSapaNAmimakhasya lakSaNotkRSTazaklalemyAsaMskArAvezavazAttAvanmAtrakarmapAratantryavyavaharaNAt / tathA coktaM paramAgame "sIlesi saMpatto, Ni ruddhaNissesaAsavo jiivo| kammarayavippamukko, gayajogI kevalI hodi" / / 65 / / gommaTasAraH jIvakAMDaH / zrUyatAM cAsyaivArthasya saMgrahazlokaH // 24 // __ artha-AtmAmeM AtmAke citavanarUpa dhyAnase parISahAdikakA anubhava na honese karmoM ke Agamanako rokanevAlI karma-nirjarA zoghra hotI hai| vizadArtha-adhyAtmayogase AtmAmeM AtmAkA hI dhyAna karanese karmoMkI nirjarA ( ekadezase karmokA kSaya ho jAnA, karmoMkA sambaMdha chUTa jAnA ) ho jAtI hai| usameM bhI jo siddhayogI haiM, unake to azubha tathA zubha donoM ho prakAroMke karmoMkI nirjarA ho jAtI hai| aura jo sAdhyayogI haiM, unake asAtAvedanIya Adi azubha karmoMkI nirjarA hotI hai| korI nirjarA hotI ho so bAta nahIM hai / api tu bhUkhA-pyAsa Adi duHkhake bhedoM ( parISahoM) kI tathA devAdikoMke dvArA kiye gaye upasargoMkI bAdhAko anubhavameM na lAnese karmoMke Agamana ( Asrava ) ko roka denevAlI nirjarA bhI hotI hai| jaisA ki kahA bhI hai :-"yasya puNyaM ca pApaM ca0" "jisake puNya aura pApakarma, binA phala diye svayameva ( apane Apa ) gala jAte haiM-khira jAte haiM, vaho yogI hai| usako nirvANa ho jAtA hai| usake phira navIna karmoMkA Agamana nahIM hotA / isa zloka dvArA puNya-pAparUpa donoM hI prakArake karmoMkI nirjarA honA batalAyA hai| aura bhI tattvAnuzAsanameM kahA hai-"tathA hyacaramAMgasya0" caramazarIrIke dhyAnakA phala kaha deneke bAda AcArya acaramazarIrIke dhyAnakA phala batalAte hue kahate haiM ki jo sadA hI dhyAnakA abhyAsa karanevAlA hai, parantu jo acaramazarIrI hai, ( tadbhavamokSagAmI nahIM hai ) aise dhyAtAko sampUrNa azubha karmokI nirjarA va saMvara hotA hai / arthAt vaha prAcIna evaM navIna samasta azubha karmokA saMvara tathA nirjarA karatA hai| isa zloka dvArA pAparUpa karmoMkI hI nirjarA va unakA saMvara honA batalAyA gayA hai| aura bhI pUjyapAdasvAmIne samAdhizatakameM hai-"AtmadehAntarajJAna0" "AtmA va zarIrake viveka ( bheda ) jJAnase paidA hue Anandase paripUrNa ( yukta ) yogA, tapasyAke dvArA bhayaMkara upasargoM va ghora parISahoMko bhogate hue bhI kheda-khinna nahIM hote haiN| yaha saba vyavahAranayase kahA jAtA hai ki bandhavAle karmokI nirjarA hotI hai, paramArthase ..

Page #52
25 / iSTopadezaH nahIM / kadAcit tuma kaho ki aisA kyoM ? AcArya kahate haiM ki vatsa ! suno, kyoMki ekadezameM sambandha chUTajAnA, isIko nirjarA kahate haiN| vaha nirjarA karmakI (citsAmAnyake sAtha anvayavyatireka rakhanevAle pudgaloMke pariNAmarUpa dravyakarmakI) ho sakatI hai| kyoMki saMyogapUrvaka vibhAga do dravyoMmeM hI bana sakatA hai| aba jarA bArIka dRSTise vicAra karo ki usa samaya jaba ki yogI puruSa svarUpamAtrameM avasthAna kara rahA hai, usa samaya dravyakarmakA AtmAke sAtha saMyogAdi sambandhoMmeMse kauna-sA sambandha ho sakatA hai ? matalaba yaha hai ki kisI tarahakA sambandha nahIM bana sakatA / jisa samaya AtmA hI dhyAna aura dhyeya ho jAtA hai, usa samaya hara tarahase AtmA paradravyoMse vyAvRta hokara kevalasvarUpa meM hI sthita ho jAtA hai| taba usakA dUsare dravyase sambandha kaisA ? kyoMki sambandha to domeM rahA karatA hai, ekameM nahIM hotA hai / yaha bhI nahIM kahanA ki isa tarahakI avasthA saMsArIjIvameM nahIM pAI jAtI / kAraNa ki saMsArarUpI samudra-taTake nikaTavartI ayogojanoMkA muktAtmAoMkI taraha paMca hrasva akSara (a i u RTa) ke bolanemeM jitanA kAla lagatA hai, utane kAlataka vaisA (nirbandha-bandha rahita) rahanA sambhava hai| zIghra ho jinake samasta karmoMkA nAza honevAlA hai, aise jIvoM (caudahaveM guNasthAnavAle jIvoM) meM bho utkRSTa zuklezyAke saMskArake vazase utanI dera (paMca hrasva akSara bolanemeM jitanA samaya lagatA hai, utane samaya) taka karmaparatantratAkA vyavahAra hotA hai jaisA ki paramAgamameM kahA gayA hai"sIlesi saMpatto." __ "jo zIloMke Izatva (svAmitva) ko prApta ho gayA hai, jisake samasta Asrava ruka gaye haiM, tathA jo karmarUpI dhUlIse rahita ho gayA hai, vaha gatayoga-ayogakevalI hotA hai" // 24 // dohA-pariSahAdi anubhava binA, Atama-dhyAna pratApa / zIghra sasaMvara nirjarA, hota karmakI Apa // 24 // uparilikhita arthako batalAnevAlA aura bhI zloka suno kaTastha kartAhamiti, saMbaMdhaH syAd dvayordvayoH / dhyAnaM dhyeyaM yadAtmaiva, saMbandhaH kIdRzastadA // 25 // anvaya-ahaM kaTasya kartA iti dvayordvayoH saMbandhaH syAt, yadA Atmaiva dhyAnaM dhyeyaM tadA kIdRzaH sambandhaH / TIkA-syAd bhavet / kosau, saMbandhaH dravyAdinA pratyAsattiH / kayoddhayoH kathaMcid bhinnayoH padArthayoH iti anena lokaprasiddhena prakAreNa kamiti yathAhamasmi / kIdRzaH, kartA nirmAtA / kasya, kaTasya vaMzadalAnAM jalAdipratibandhAdyarthasya pariNAmasya / evaM saMbandhasya dviSThatAM pradarya prakRtervyatirekamAha / dhyAnamityAdi dhyAyate yena dhyAyati vA yastaddhacAnaM dhyAtikriyAM prati karaNaM kartA vA / uktaM ca"dhyAmate mena taddhavAnaM, yo dhyAmati sa eba vA / yatra vA dhyAyate yadvA, dhyAtirvA dhyAnamiSyate ?" // 67 // -tattvAnuzAsanam / dhyAyata iti dhyeyaM vA dhyAtikriyayA dhyApyaM / yadA yasminnAtmanaH paramAtmanA sahakIkaraNakAle Atmaiva

Page #53
zrImadrAjacandrajainazAstramAlAyAm [ zlokacinmAtrameva syAttadA kIdazaH saMyogAdiprakAraH saMbandho dravyakarmaNA sahAtmanaH syAta yena jAyate'dhyAtmayogena karmaNAmAza nirjareti paramArthataH kathyate / atrAha ziSyaH-tahi kathaM apratipakSazca mokSa iti bhagavana yadyAtmakarmabandhaste, dravyayoradhyAtmayogena vizleSaH kriyate / tarhi kathaM kenopAyaprakAreNa tayorbandhaH parasparapradezAnupravezalakSaNa: saMzleSaH syAt / tatpUrvakatvAdvizleSasya kathaM ca tatpratipakSo bandhavirodhI mokSaH sakalakarmavizleSalakSaNo jIvasya syAttasyaivAnantasukhahetutvena yogibhiH prArthanIyatvAt / gururaah-||25|| artha-"maiM caTAIkA banAnevAlA haiM" isa taraha judA-judA do padArthoM meM sambandha huA karatA hai / jahA~ AtmA hI dhyAna, dhyAtA (dhyAna karanevAlA) aura dhyeya ho jAtA hai, vahA~ sambandha kaisA ? vizadArtha-lokaprasiddha tarIkA to yahI hai, ki kisI taraha bhinna (judA judA) do padArthoMmeM sambandha huA karatA hai| jaise bA~sako khapacciyoMse jalAdikake sambandhase bananevAlI caTAIkA maiM kartA hU~-banAnevAlA huuN| yahA~ banAnevAlA 'maiM' judA hU~ aura bananevAlI 'caTAI' judI hai| tabhI unameM 'kartRkarma' nAmakA sambandha huA karatA hai / isa prakAra sambandha dviSTha (do meM rahanevAlA) huA karatA hai / isako batalAkara, prakRtameM vaha bAta (bhinnatA) bilakula bhI nahIM hai isako dikhalAte haiN| "dhyAyate yena, dhyAyati vA yastad dhyAnaM, dhyAtikriyAM prati karaNaM kartA ca"-jisake dvArA dhyAna kiyA jAya arthAt jo dhyAna karane meM karaNa ho-sAdhana ho use dhyAna kahate haiN| tathA jo dhyAtA hai-dhyAnakA kartA hai, use bhI dhyAna kahate haiM, jaisA ki kahA bhI hai-"dhyAyate yena tad dhyAnaM0" __ "jo dhyaJ cintAyAm" dhAtukA vyApya ho arthAt jo dhyAyA jAve, use dhyeya kahate haiM / parantu jaba AtlAkA paramAtmAke sAtha ekIkaraNa honeke samaya, AtmA hI cinmAtra ho jAtA hai, taba saMyogAdika prakAroMmeMse dravyakarmoMke sAtha AtmAkA kaunase prakArakA sambandha hogA ? jisase ki "adhyAtmayogase karmokI zIghra nirjarA ho jAtI hai" yaha bAta paramArthase kahI jAve / bhAvArtha yaha hai ki AtmAse karmoMkA sambandha chUTa jAnA nirjarA kahalAtI hai| parantu jaba utkRSTa advaita dhyAnAvasthAmeM kisI bhI prakAra karmakA sambandha nahIM, taba chUTanA kisakA ? isaliye siddhayogI kaho yA gatayogI athavA ayogakevalI kaho, unameM karmoMkI nirjarA hotI hai, yaha kahanA vyavahAranayase hI hai, paramArthase nhiiN|" // 25 // dohA-'kaTakA maiM kartAra hU~' yaha dviSTha sambandha / Apa hi dhyAtA dhyeya jaha~, kaise bhinna sambandha // 25 // yahA~para ziSyakA kahanA hai ki bhagavan ! yadi Atmadravya aura karmadravyakA adhyAtmayogake balase bandha na honA batalAyA jAtA hai, to phira kisa prakArase una donoMmeM (AtmA aura karmarUpa pudgala dravyoMmeM) paraspara ekake pradezoMmeM dUsareke pradezoMkA mila jAnA rUpa baMdha hogA ? kyoMki bandhAbhAva to baMdhapUrvaka hI hogaa| aura baMdhakA pratipakSI, sampUrNa karmokI vimuktAvasthA rUpa mokSa bhI jovako kaise bana sakegA ? jo ki avicchinna avinAzI sukhakA kAraNa honese yogiyoMke dvArA prArthanIya huA karatA hai ? AcArya kahate haiM ..

Page #54
-26 ] iSTopadezaH badhyate mucyate jIvaH, samamo nirmamaH kramAt / tasmAtsarvaprayatnena, nirmamatvaM vicintayet // 26 // anvaya-samamaH nirmamaH jIvaH kramAt badhyate mucyate tasmAt sarvaprayatnena nirmamatvaM vicintayet / TIkA-mametyavyayaM mamedamityabhinivezArthamavyayAnAmanekArthatvAta tena samamo mamedamityabhinivezAviSTo ahamasyetyabhinivezAviSTazcopalakSaNatvAt jIvaH karmabhirbadhyate / tathA coktam "na karmabahulaM jagannacalanAtmakaM karma vA na naikakaraNAnivAna cidacidvidho bandhakRt / yadaikyamupaya / samupayAti rAgAdibhiH, sa eva kila kevalaM bhavati bandhaheturnRNAm" ||2||-naattksmysaarklshaaH bandho'dhikAraH |-angaardhrmaamRte SaSTho'dhyAyaH pR0 205 yadekyamupayogabhUsamuparau atirAgAdibhiH sa eva kila kevalaM bhavati bandhaheturnRNAm / tathA sa eva jIvo nirmamastadviparItastairmucyata iti yathAsaMkhyena yojanArtha kramAdityupAttAm / uktaM ca"akiMcano'hamityAsva, trailokyAdhipatirbhavaH / yogigamyaM tava proktaM, rahasyaM paramAtmanaH" // 110 // -AtmAnuzAsanam / athavA "rAgI badhnAti karmANi, vItarAgo vimuJcati / jIvo jinopadezo'yaM saMkSepAbandhamokSayoH" / -jJAnArNavaH pR0 242 yasmAdevaM tasmAtsarvaprayatlena vratAdyavadhAnena manovAkkAyapraNidhAnena vA nirmamatvaM vicintayeta / mattaH kAyAdayo bhinnAstebhyo'hamapi tattvataH / nAhameSAM kimapyasmi mamApyate na kiMcana // ityAdi zrutajJAnabhAvanayA mumakSavizeSeNa bhAvayeta / uktaM ca"nivRtti bhAvayedyAvannivRttiM tadabhAvataH / na vRttina nivRttizca, tadeva padamavyayaM" // 236 // -AtmAnuzAsanam / athAha ziSyaH-kathaM nu taditi nirmamatvavicintanopAyaprazno'yam atha gurustatprakriyAM mama vijJasya kA spRheti yaavdupdishti-||26|| artha-"mamatAvAlA jIva ba~dhatA hai aura mamatA rahita jIva mukta hotA hai| isaliye hara taraha pUrI kozizake sAtha nirmamatAkA hI khyAla rakkhe / " vizadArtha-avyayoMke aneka artha hote haiM, isaliye, "mama" isa avyayakA artha 'abhiniveza' hai, isaliye 'samama' kahiye 'merA yaha hai' isa prakArake abhinivezavAlA jIva bhI karmoMse ba~dhatA hai / upalakSaNase yaha bhI artha lagA lenA ki 'maiM isakA hU~ aise abhinivezavAlA jIva bhI ba~dhatA hai, jaisA ki amRtAcAryane samayasArakalazameM kahA hai "na karmabahulaM jaganna" artha-na to karmaskaMdhoMse bharA huA yaha jagat baMdhakA kAraNa hai, aura na halanacalanAdirUpa kriyA ho, na indriyA~ kAraNa haiM, aura na cetana acetana padArthoM kA vinAza karanA hI bandhakA kAraNa hai| kintu jo upayogarUpI jamIna rAgAdikoMke sAtha ekatAko prApta hotI hai, sirpha vahI arthAt jIvoMkA rAgAdika sahita upayoga hI bandhakA kAraNa hai| yadi vahI jIva nirmama rAgAdi rahitaupAyogvAlA ho jAya, to karmose chUTa jAtA hai| kahA bhI hai ki-"akiMcano'ha0"

Page #55
zrImadrAjacandrajainazAstramAlAyAm [ zlokamaiM akiMcana hU~, merA kucha bhI nahIM, basa aise hokara baiThe raho aura tIna lokake svAmI ho jAo / yaha tumheM bar3e yogiyoMke dvArA jAne jA sakane lAyaka paramAtmAkA rahasya batalA diyA hai| aura bhI kahA hai--"rAgI badhnAti karmANi." rAgI jIva karmoMko bA~dhatA hai| rAgAdise rahita huA jIva mukta ho jAtA hai| basa yahI saMkSepameM baMdha mokSa viSayaka jinendrakA upadeza hai / jabaki aisA hai, taba haraeka prayatnase vratAdikoMmeM citta lagAkara athavA mana, vacana, kAyakI sAvadhAnatAse nirmamatAkA hI khyAla rakhanA cAhiye "mattaH kAyAdayo bhinnAs0" __ "zarIrAdika, mujhase bhinna haiM, maiM bhI paramArthase inase bhinna hU~, na maiM inakA kucha hU~, na mere hI ye kucha haiN|" ityAdika zrutajJAnakI bhAvanAse mumukSuko bhAvanA karanI cAhiye / AtmAnuzAsanameM guNabhadrasvAmIne kahA hai| -"nivRtti bhAvayet0" jabataka mukti nahIM huI tabataka paradravyoMse haTanekI bhAvanA kre| jaba usakA abhAva ho jAyagA, taba pravRtti hI na rahegI / basa vahI avinAzI pada jAno // 26 // dohA-mohI bAMdhata karmako, nirmohI chuTa jAya / ___yArte gAr3ha prayatnase, nirmamatA upajAya // 26 // yahA~para ziSya kahatA hai ki isameM nirmamatA kaise hove ? isameM nirmamatAke citavana karaneke upAyoMkA savAla kiyA gayA hai / aba AcArya usakI prakriyAko 'eko'haM nirmamaH0" se prAraMbha kara "mama vijJasya kA spRhA." takake zlokoM dvArA batalAte haiN| eko'haM nirmamaH zuddho, jJAnI yogIndragocaraH / bAhyAH saMyogajA bhAvA, mattaH sarve'pi sarvathA // 27 // anvaya-ahaM ekaH nirmamaH zuddhaH jJAnI yogIndragocaraH saMyogajAH sarve'pi bhAvA mattaH sarvathA bAhyaH / TIkA-dravyArthikanayAdekeH pUrvAparaparyAyAnusyUto nirmamo mamedamahamasyetyabhinivezazUnyaH zuddhaH zuddhanayA dezAd dravyabhAvakarmanirmukto jJAnI svaparaprakAzasvabhAvo yogIndra gocaro'nantaparyAyaviziSTatayA kevalino zuddhopayogamAtramayatvena zrutakevalinAM ca saMvedyohamAtmAsmi ye tu saMyogAd dravyakarmasaMbandhAdyAtA mayA saha saMbandhaM prAptA bhAvA dehAdayaste sarve'pi matto matsakAzAtsarvathA sarveNa dravyAdiprakAreNa bAhyA bhinnAH santi punarbhAvaka evaM vimRza ti saMyogAtkimiti dehAdibhiH saMbandhAddehinAM kiM phalaM syAdityarthaH / tatra svayameva smaadhte-||27|| ____ artha-maiM eka, mamatA rahita, zuddha, jJAnI, yogIndroMke dvArA jAnane lAyaka huuN| saMyogajanya jitane bhI dehAdika padArtha haiM, ve mujhase sarvathA bAhirI-bhinna haiN| vizadArtha-maiM dravyAthikanayase eka hU~, pUrvApara paryAyoMmeM anvita huuN| nirmama hU~--'merA yaha' 'maiM isakA' aise abhinivezase rahita huuN| zuddha hU~, zuddhanayakI apekSAse, dravyakarma bhAvakarmase rahita hU~, kevaliyoMke dvArA to ananta paryAya sahita rUpase aura zrutakevaliyoMke dvArA zuddhopayogamAtrarUpase jAnane meM Asakane lAyaka hU~, aisA maiM AtmA hU~, aura jo saMyogase-dravyakarmoMke sambandhase prApta hue dehAdika paryAya haiM, ve sabhI mujhase hara tarahase (dravyase guNase paryAyase) bilkula jude haiM // 27 //

Page #56
27-28 ] iSTopadezaH dohA- - maiM ika nirmama zuddha hU~, jJAnI yogIgamya / karmodayase bhAva saba, moteM pUrNa agamya // 27 // phira bhAvanA karanevAlA socatA hai ki dehAdikake sambandhase prANiyoM ko kyA hotA hai ? kyA phala milatA hai ? usI samaya vaha svayaM hI samAdhAna bhI karatA hai ki duHkhasaMdohabhAgitvaM saMyogAdiha dehinAm / , tyajAmyenaM tataH sarvaM manovAkkAyakarmabhiH ||28|| anvaya - iha saMyogAt dehinAM duHkhasaMdohabhAgitvaM tataH enaM sarvamanovAkkAyakarmabhiH tyajAmi / TIkA - duHkhAnAM saMdohaH samUhastadbhAgitvaM dehinAmiha saMsAre saMyogAddehAdisaMbandhAdbhavet / yatazcaivaM tata enaM saMyogaM sarvaM niHzeSaM tyajAmi / kaiH kriyamANaM manovAkkAyakarmabhirmano vargaNAdyAlambanaM rAtmapradezaparispandaistaireva tyajAmi / ayamabhiprAyo manovAkkAyAnpratiparispandamAnAnAtmapradezAn bhAvato nirundhAmi / tadbhedAbhedAbhyAsamUlatvAtsukhaduHkhaikaphalanirvRtisaMsRtyoH / tathA coktam "svabuddhayA yattu gRhNIyAtkAyavAkcetasAM trayam / saMsArastAvadeteSAM tadAbhyAsena nirvRtiH" // 62 // 33 punaH sa evaM vimRzati - pudgalena kila saMyogastadapekSA maraNAdayastadvyathAH kathaM parihiyanta iti / pudgalena dehAtmanA mUrttadravyeNa saha kila Agame zrUyamANo jIvasya saMbandho'sti tadapekSAzca pudgalasaMyoga nimitte maraNAdayo mRtyurogAdayaH saMbhavanti / tadyathA maraNAdayaH saMbhavanti / maraNAdisaMbandhinyo bAdhAH / kathaM, kena bhAvanAprakAreNa mayA parihriyante / tadabhibhavaH kathaM nivAryaMta ityarthaH / svayameva samAdhatte ; - // 28 // artha - isa saMsAra meM dehAdikake sambandhase prANiyoMko duHkha- samUha bhoganA par3atA hai- ananta kleza bhogane par3ate haiM, isaliye isa samasta sambandhako jo ki mana, vacana, kAyakI kriyAse huA karate haiM, manase, vacanase, kAyase chor3atA hU~ / abhiprAya yaha hai ki mana, vacana, kAyakA Alambana lekara caMcala honevAle AtmAke pradezoMko bhAvoMse rokatA hU~ / 'AtmA, mana vacana kAyase bhinna hai,' isa prakAra ke abhyAsa se sukharUpa eka phalavAle mokSakI prApti hotI hai aura mana, vacana, kAyase AtmA abhinna hai, isa prakAra ke abhyAsase duHkharUpa eka phalavAle saMsArakI prApti hotI hai, jaisA ki pUjyapAdasvAmIne samAdhizataka meM kahA hai - " svabuddhayA yattu gRhNIyAt." - samAdhizatakam "jabataka zarIra, vANI aura mana ina tInoMko ye 'sva haiM - apane haiM' isa rUpa meM grahaNa karatA rahatA hai / tabataka saMsAra hotA hai aura jaba inase bheda-buddhi karanekA abhyAsa ho jAtA hai, taba mukti ho jAtI hai |" ||28|| dohA -- prANI jA saMyogateM, duHkha samUha lahAta / yA mana vaca kAya yuta, hU~ to sarva tajAta // 28 // phira bhAvanA karanevAlA socatA hai ki pudgala - zarIrAdikarUpI mUrtadravyake sAtha jaisA ki 5

Page #57
34 zrImadrarAjacandrajainazAstramAlAyAm [ zlokaAgamameM sunA jAtA hai, jIvakA sambandha hai| usa sambandhake kAraNa hI jIvakA maraNa va rogAdika hote haiM, tathA maraNAdi sambandhI bAdhAe~ bhI hotI haiN| taba inheM kaise va kisa bhAvanAse haTAyA jAve ? vaha bhAvanA karanevAlA svayaM hI samAdhAna kara letA hai ki na me mRtyuH kuto bhItirna me vyAdhiH kuto vyathA / nAhaM bAlo na vRddho'haM, na yuvetAni pudgale // 29 // anvaya-me mRtyurna kutaH bhItiH, me vyAdhirna vyathA kutaH, ahaM na bAlaH, nAhaM vRddhaH, na yuvA, etAni pudgle| TIkA-na me eko'hamityAdinA nizcitAtmasvarUpasya mRtyuH prANatyAgo nAsti / cicchaktilakSaNabhAvaprANAnAM kadAcidapi tyAgAbhAvAt / yatazca me maraNaM nAsti tataH kutaH kasmAtmaraNakAraNAtkRSNasAdItirbhayaM mama syAnna kutazcidapi bibhemItyarthaH / tathA vyAdhirvAtAdidoSavaiSamyaM mama nAsti martasambandhitvAdvAtAdInAm / yatazcaivaM tataH kasmAt jvarAdivikArAta mama vyathA syAttathA bAlAdyavastho nAhamasmi tataH kathaM bAlAdyavasthAprabhavaH duHkhairabhibhUyeya ahamiti sAmarthyAdatra draSTavyam / tahi kva mRtyuprabhRtIni syurityAha-etAni mRtyuvyAdhibAlAdIni padagale marte dehAdAveva saMbhavanti / mUrtadharmatvAdamatteM mayi teSAM nitarAmasaMbhavAt / bhUyo'pi bhAvaka eva svayamAzate tarkhetAnyAsAdya muktAni pazcAttApakArINi bhaviSyantIti yadyaktanItyA bhayAdayo me na bhaveyustahi etAni dehAdivastUnyAsAdya janmaprabhRtyAtmAtmIyabhAvena pratipadya maktAnIdAnIM bhedabhAvanAvaSTambhAnmayA tyktaani| cirAbhyastAbhedasaMskAravazAtpazcAttApakarANi kimitImAni mayAtmIyAni tyaktAnItyanuzayakarINi mama bhaviSyanti / atra svayameva pratiSedhamanudhyAyati' tanneti ytH-||29|| artha-merI mRtyu nahIM, taba Dara kisakA ? mujhe vyAdhi nahIM, taba pIr3A kaise ? na maiM bAlaka hU~, na bUr3hA hU~, na javAna huuN| ye saba bAteM (dazAe~) pudgalameM hI pAI jAtI haiN| vizadArtha- "ekohaM nirmamaH zuddhaH" ityAdirUpase jisakA svasvarUpa nizcita ho gayA hai, aisA jo maiM hU~, usakA prANatyAgarUpa maraNa nahIM ho sakatA, kAraNa ki citzaktirUpa bhAva-prANoMkA kabhI bhI vichoha nahIM ho sktaa| jaba ki merA maraNa nahIM, taba maraNake kAraNabhUta kAle nAga AdikoMse mujhe bhaya kyoM ? arthAt maiM kisIse bhI nahIM DaratA huuN| isI prakAra vAta, pitta, kapha AdikI viSamatAko vyAdhi kahate haiM, aura vaha mujhe hai nahIM, kAraNa ki vAta Adika mUrtapadArthase ho sambandha rakhanevAle haiM / jaba aisA hai, taba jvara Adi vikAroMse mujhe vyathA-takalIpha kaisI? usI taraha maiM bAla, vRddha Adi avasthAvAlA bhI nahIM huuN| taba bAla, vRddha Adi avasthAoMse paidA honevAle duHkhoM-klezoMse maiM kaise duHkhI ho sakatA hU~ ? acchA yadi mRtyu vagairaha AtmAmeM nahIM hote, to kisameM hote haiM ? isakA javAba yaha hai ki 'etAni pudgale' ye mRtyu-vyAdhi aura bAla-baddha Adi dazAe~ pudgala-mUrta zarIra AdikoMmeM hI ho sakatI haiN| kAraNa ki ye saba mUrtimAn padArthoke dharma haiM / maiM to amUrta hU~, mujhameM ve kadApi nahIM ho sktiiN| dohA-maraNa roga momaiM nahIM, tAteM sadA nizaMka / bAla taruNa nahiM vRddha hU~, ye saba pudgala aMka // 29 // 1. karoti /

Page #58
29-30 ] iSTopadezaH phira bhI bhAvanA karanevAlA khuda zaMkA karatA hai, ki yadi kahI huI nItike anusAra mujhe bhaya Adi na hove na sahI, parantu jo janmase lagAkara apanAI gaI thI aura bhale hI jinheM maiMne bheda-bhAvanAke balase chor3a diyA hai, aisI dehAdika vastue~, cirakAlake abhyasta-abheda saMskArake vazase pazcAttApa karanevAlI ho sakatI haiM ki 'apanI ina cIjoMko maiMne kyoM chor3a diyA ?' bhAvaka-bhAvanA karanevAlA svayaM hI pratibodha ho socatA hai ki nahIM, aisA nahIM ho sakatA hai, kAraNa ki bhuktojjhitA muhurmohAnmayA sarve'pi pudgalAH / ucchiSTeSviva teSvadya, mama vijJasya kA spahA // 30 // anvaya-mohAt sarve'pi pudgalAH mayA muhubhuktojjhitAH ucchiSTeSviva teSu adya vijJasya mama kA spRhA / TIkA-mohAdavidyAvezavazAdanAdikAlaM karmAdibhAvenopAdAya sarve pudgalA mayA saMsAriNA jIvena vAraM vAraM pUrvamanu bhatAH pazcAcca nIrasIkRtya tyaktAH yatazcaMvaM tata ucchiSTeSviva bhojanagandhamAlyAdiSu svayaM bhuktvA tyakteSu yathA lokasya tathA me saMprati vijJasya tattvajJAnapariNatasya teSu phelAkalpeSu pudgaleSu kA spRhA ? na kadAcidapi / vatsa! tvayA mokSArthinA nirmamatvaM vicintayitavyam / atrAha ziSyaH / atha kathaM te nibadhyanta iti / atheti prazne kena prakAreNa pudgalA jIvena niyatamupAdIyante ityarthaH / gururaah-||30|| artha-mohase maiMne sabhI pudgaloMko bAra-bAra bhogA, aura chodd'aa| bhoga bhogakara chor3a diyaa| aba jUThanake lie (mAninda) una padArthoM meM merI kyA cAhanA ho sakatI hai ? arthAt una bhogoMke prati merI cAhanA-icchA hI nahIM hai| vizadArtha-avidyAke Avezake vazase anAdikAlase hI mujha saMsArIjIvane karma Adike rUpameM samasta pudgaloMko bAra-bAra pahale bhogA aura pIche unheM nIrasa (karmatvAdi rahita) karake chor3a diyaa| jaba aisA hai, taba svayaM bhogakara chor3a diye gaye jUThana-ucchiSTa bhojana, gandha, mAlAdikoMmeM jaise logoMko phira bhoganekI spRhA nahIM hotI, usI taraha isa samaya tattvajJAnase viziSTa hue merI una chinakI huI reMTa (nAka) sarIkhe pudgaloMmeM kyA abhilASA ho sakatI hai ? nahIM, nahIM; haragija nhiiN| bhaiyA ! jaba ki tuma mokSArthI ho taba tumheM nirmamatvakI hI bhAvanA karanI cAhiye // 30 // dohA-saba pudgalako mohase, bhoga bhogakara tyaag| ___maiM jJAnI karatA nahIM, usa ucchiSTameM rAga // 30 // yahA~para ziSya kahatA hai ki ve pudgala kyoM baMdha jAte haiM ? arthAt jIvake dvArA pudgala kyoM aura kisa prakArase hamezA bandhako prApta hote rahate haiM ? 1. phelAbhuktasamujjhitam / a. / bhuktvA tyaktamityarthaH /

Page #59
zrImadrAjacandrajainazAstramAlAyAm [ zlokaAcArya uttara dete hue kahate haiM karma karmahitAbandhi, jIvo jIvahitaspRhaH / svasvaprabhAvabhUyastve, svArtha ko vA na vAJchati // 31 // anvaya-karma, karmahitAbandhi, jIvaH jIvahitaspRhaH svasvaprabhAvabhUyastve svArtha ko vA na vAJchati / TIkA-"katthavi balio jIvo, katthavi kammAi hu~ti baliyAi / jIvassa ya kammassa ya, puvvaviruddhAi vairAi // " ityabhidhAnAtpUrvopAjitaM balavatkarma karmaNaH svasyaiva hitamAbadhnAti jIvasyaudayikAdibhAvamadbhAvya navanavakarmAdhAyakatvena svasaMtAnaM puSNAtItyarthaH / tathA coktama"jIvakRtaM pariNAma, nimittamAtraM prapadya punaranye / svayameva pariNamante'tra padgalAH karmabhAvana" / / 12 / / ---puruSArthasiddhayupAyaH "pariNamamAnasya citazcidAtmakaiH svayamapi svrbhaavH| bhavati hi nimittamAtraM, paudgalikaM karma tsyaapi"||13|| -puruSArthasiddhayupAyaH tathA jIvaH kAlAdilabdhyA balavAnAtmA jIvasya svasyaiva hitamanantasUkhahetutvenopakArakaM mokSamAkAGkSati / atra dRSTAntamAha-svasvetyAdi nijanijamAhAtmyabahataratve sati svArthe svasyopakArakaM vastu ko na vAJchati sarvopyabhilaSatItyarthaH / tato viddhi karmAviSTo jIvaH karma saMcinotIti / yatazcaivaM tt:-||31|| artha-karma karmakA hita cAhate haiN| jIva jIvakA hita cAhatA hai / so ThIka hI hai, apaneapane prabhAvake bar3hanepara kauna apane svArthako nahIM caahtaa| arthAt saba apanA prabhAva bar3hAte hI rahate haiN| vizadArtha-kabhI jIva balavAn hotA to kabhI karma balavAna ho jAte haiM / isa taraha jIva aura karmoMkA pahalese (anAdise) hI baira calA A rahA hai| aisA kahanese matalaba yaha nikalA ki pUrvopArjita balavAn dravyakarma, apanA yAnI dravyakarmakA hita karatA hai arthAt dravyakarma, jIvameM yika Adi bhAvoMko paidA kara naye dravyakarmoko grahaNakara apanI saMtAnako pUSTa kiyA karatA hai, jaisA ki amRtacandrAcAryane puruSArthasiddhayapAyameM kahA hai-"jIvakRtaM pariNAmaM0", "pariNamamAnasya." jIvake dvArA kiye gaye pariNAma jo ki nimittamAtra haiM, prApta karake jIvase vibhinna pudgala, khuda ba-khuda kamarUpa pariNama jAte haiN| aura apane cetanAtmaka pariNAmoMse svayaM hI pariNamanevAle jIvake liye vaha paudgalikakarma sirpha nimitta bana jAtA hai| tathA kAlAdi labdhise balavAn huA jIva apane hitako ananta sukhakA kAraNa honese upakAra karanevAle svAtmopalabdhirUpa mokSako cAhatA hai| yahA~para eka svabhAvokti kahI jAtI hai ki "apane-apane mAhAtmyake prabhAvake bar3hanepara svArthako--apanI apanI upakAraka vastuko kauna nahIM cAhatA ? sabhI cAhate haiM // 31|| dohA-karma karmahitakAra hai, jIva jIvahitakAra / nija prabhAva bala dekhakara, ko na svArtha karatAra // 31 //

Page #60
31-32-33 ] iSTopadezaH isaliye samajho ki karmoMse ba~dhA huA prANI karmokA saMcaya kiyA karatA hai| jabaki aisA hai taba-- paropakRtimutsRjya, svopakAraparo bhava / upakurvanparasyAjJo, dRzyamAnasya lokavat // 32 // anvaya---paropakRti utsRjya svopakAraparo bhava dRzyamAnasya parasya upakurvan ajJaH lokavat / TokA-parasya karmaNo dehAdervA avidyAvazAt kriyamANamupakAraM vidyAbhyAsena tyaktvAtmAnugrahapradhAno bhava tvam / kiM kurvansan, upakurvan / kasya, parasya sarvathA svasmAdbAhyasya dRzyamAnasyendriyairanubhUyamAnasya dehAdeH / kiviziSTo yatastvaM ajJastattvAnabhijJaH kiMvallokavata / yathA lokaH paraM paratvenAjAnaMstasyopakurvannapi taM tattvena jJAtvA tadupakAraM tyaktvA svopakAraparo bhavatyevaM tvamapi bhvetyrthH| athAha ziSyaH / kathaM tayovizeSa iti kenopAyena svaparayo do vijJAyata / taddhi jJAtuzca kiM syAdityarthaH / gururaah-||32|| artha-parake upakAra karaneko chor3akara apane upakAra karane meM tatpara ho jaao| iMdriyoMke dvArA dikhAI dete hue zarIrAdikoMkA upakAra karate hue tuma ajJa (vAstavika vastusthitiko na jAnanevAle) ho rahe ho / tumheM cAhiye ki duniyA~kI taraha tuma bhI apanI bhalAI karane meM lgo| vizadArtha--para kahiye karma athavA zarIrAdika, inakA avidyA-ajJAna athavA mohake vazase jo upakAra kiyA jA rahA hai, use vidyA samyagjJAna athavA vItarAgatAke abhyAsase chor3akara pradhAnatAse apane (AtmAke) upakAra karanemeM tatpara ho jaao| tuma sarvathA apane (AtmA) se bAhya indriyoMke dvArA anubhavameM AnevAle ina zarIrAdikoMkI rakSA karanA Adi rUpa upakAra karanemeM lage hue ho / isaliye mAlUma par3atA hai ki tuma ajJa ( vastuoMke vAstavika svarUpase ajAna ) ho / jaise duniyAke loga jabataka dUsareko dUsare rUpameM nahIM jAnate, tabataka unakA upakAra karate haiM / parantu jyoM hI ve apaneko apanA aura dUsareko dUsarA jAnate haiM, unakA (dUsaroMkA) upakAra karanA chor3akara apanA upakAra karanemeM laga jAte haiN| isI prakAra tuma bhI tattvajJAnI banakara apanekI svAdhIna zuddha banAne rUpa AtmopakAra karanemeM tatpara ho jAo // 32 // dohA-pragaTa anya dehAdikA, mUDha karata upakAra / sajjanavat yA mUla ko, taja kara nija upakAra // 32 // ___ yahA~para ziSya kahatA hai ki kisa upAyase apane aura parameM vizeSatA (bheda) jAnI jAtI hai, aura usake jAnanevAleko kyA hogA ? kisa phalako prApti hogI ? AcArya kahate haiM gurUpadezAdabhyAsAtsaMvitteH svaparAntaram / jAnAti yaH sa jAnAti, mokSasaukhyaM nirantaram // 33 // anvaya-yaH gurUpadezAt abhyAsAt saMvitteH svaparAntaraM jAnAti sa mokSasaukhyaM nirantaraM jAnAti /

Page #61
zrImadrAjacandrajainazAstramAlAyAm [ zloka TokA-yo jAnAti / kiM tatsvaparAntaraM AtmaparayorbhedaM yaH svAtmAnaM parasmAddhinaM pazyatItyarthaH / kutaH saMvitterlakSaNataH svalakSyAnubhavAt / eSopi kutaH, abhyAsAt abhyAsabhAvanAtaH / eSo'pi gurUpadezAt dharmAcAryasyAtmanazca sudRDhasvaparavivekajJAnotpAdakavAkyAta sa tathAnyApoDhasvAtmAnubhavitA mokSasaukhyaM nirantaramavicchinnamanubhavati / karmaviviktAnubhAvyavinAbhAvitvAttasya / tathA coktaM tattvAnuzAsane,"tadevAnubhavaMzcAyamekAgraM paramRcchati / tathAtmadhInamAnandameti vAcAmagocaram"-tattvAnuzAsanam / // 170 // atha ziSyaH pRcchati-kastatra gururiti tatra mokSasukhAnubhavaviSaye / gururaah-||33|| artha-jo garuke upadezase abhyAsa karate hue apane jJAna ( svasaMvedana ) se apane aura parake antarako ( bhedako ) jAnatA hai / vaha mokSasambandhI sukhakA anubhava karatA rahatA hai / vizadArtha-guru kahiye dharmAcArya athavA guru kahiye svayaM AtmA, usake upadezase sudRr3ha svapara viveka jJAnake paidA karanevAle vAkyoMke aura usake anusAra abhyAsa karanA cAhiye / bAra-bAra abhyAsa karanese saMvitti-apane lakSyakA anubhava hone lagatA hai| usa saMvitti (svasaMvedana) ke dvArA jo svAtmAko parase bhinna jAnatA dekhatA hai, bhinna AtmAkA anubhava karanevAlA mokSa-sukhako nirantara-hamezA viccheda rahita anubhava karane laga jAtA hai| kyoMki vaha mokSa-sukhakA anubhava, karmoMse bhinna AtmAkA anubhava karanevAloMko hotA hai, anyoMko nhiiN| jaisA ki tattvAnuzAsanameM kahA hai-"tadevAnubhaMvazcAya0," usa AtmAkA anubhava karate hue yaha AtmA, utkRSTa ekAgratAko prApta kara letA hai, aura isa taraha mana tathA vANoke agocara athavA vacanoMse bhI na kahe jA sakanevAle svAdhIna Anandako prApta kara letA hai // 33 / / dohA-guru upadeza abhyAsase, nija anubhavase bheda / nija-parako jo anubhave, lahai svasukha bekheda // 33 // Age ziSya pUchatA hai ki mokSa-sukha anubhavake viSayameM kauna guru hotA hai ? AcArya kahate haiM svasmin sadabhilASitvAdabhISTajJApakatvataH / svayaM hitaprayoktRtvAdAtmaiva gururAtmanaH // 34 // anvaya-svayaM svasmin sadabhilASitvAt abhISTajJApakatvataH hitaprayoktRtvAt AtmanaH AtmA eva guruH asti / TIkA-yaH khalu ziSyaH sadA abhIkSNaM kalyANamabhilaSati tena jijJAsya tadupAyaM taM jhApayati / tatra cApravartamAnaM taM pravartayati sa kila guruH prasiddhaH / evaM ca satyAtmanaH Atmaiva guruH syAt / kuta ityAhasvayamAtmA svasminmokSasukhAbhilASiNyAtmani sat prazastaM mokSasukhamabhIkSNamabhilaSati / mokSa sukhaM meM saMpadyatAmityAkA kSatItyevaM bhayAt / tathAbhISTasyAtmanA jijJAsyamAnasya mokSasukhopAyasyAtmaviSaye jJApakatvAdeSa

Page #62
34-35] iSTopadezaH mokSasukhopAyo mayA sevya iti bodhakatvAt / tathAhi taM mokSasukhopAye svayaM svasya prayoktRtvAt / asminsudurlabhe mokSasukhopAye durAtmannAtmansvayamadyApi na pravRtta iti / tatrAvarttamAnasyAtmanaH pravartakatvAt / atha ziSyaH sAkSepamAha / evaM nAnyopAsti prApnotIti bhagavannaktanItyA parasparagurutve nizcite sati dharmAcAryAdisevanaM prApnoti mumukSuH / mumukSuNA dharmAcAryAdiH sevyo na bhavatIti bhAvaH / na caivametaditi vAcyamapasiddhAntaprasaGgAditi vadantaM prtyaah-||34|| artha-jo satkA kalyANakA vAMchaka hotA hai, cAhe hue hitake upAyoMko jatalAtA hai, tathA hitakA pravartaka hotA hai, vaha guru kahalAtA hai| jaba AtmA svayaM hI apanemeM satkI--kalyANakI yAnI mokSa-sukhakI abhilASA karatA hai, apane dvArA cAhe hue mokSa-sukhake upAyoMko jatalAnevAlA hai, tathA mokSa-sukhake upAyoMmeM apane Apako pravartana karAnevAlA hai, isaliye apanA (AtmAkA) guru Apa (AtmA) hI hai| vizadArtha--yaha AtmA svayaM hI jaba mokSa sukhAbhilASI hotA hai, taba satkI yAnI mokSasukhakI hamezA abhilASA karatA rahatA hai ki mujhe mokSa-sukha prApta ho jaave| isI taraha jaba svayaM AtmA mokSa-sukhake upAyoMko jAnanA cAhatA hai, taba yaha svayaM mokSake sukhake upAyoMko jatalAnevAlA bana jAtA hai ki yaha mokSa-sukhake upAya mujhe karanA caahiye| isI taraha apane Apako mokSa-upAyameM lagAnevAlA bhI vaha svayaM ho jAtA hai, ki isa sudurlabha mokSa sukhopAyameM he durAtman AtmA ! tuma Ajataka arthAt abhItaka bhI pravRtta nahIM hue| isa prakAra abhItaka na pravartanevAle AtmAkA pravartaka bhI huA karatA hai| isaliye svayaM hI AtmA apane kalyANakA cAhanevAlA, apaneko sukhopAya batalAnevAlA aura sukhopAyameM pravRtti karanevAlA honese apanA guru hai // 34 // dohA-Apahi nija hita cAhatA, Apahi jJAtA hoy| Apahi nija hita preratA, nija guru Apahi hoya // 34 // yahA~para ziSya AkSepa sahita kahatA hai ki isa taraha to aba anya dUsaroMkI kyoM sevA karanI hogI ? basa jaba ApasameM khudakA khuda hI guru bana gayA, taba dharmAcAryAdikoMkI sevA mumukSuoMko nahIM karanI hogii| aisI bhI nahIM kahanA cAhiye, ki hA~ aisA to hai hI, kAraNa ki vaisA mAnanese apasiddhAnta ho jAyagA / aise bolanevAle ziSyake prati AcArya javAba dete haiM nAjJo vijJatvamAyAti, vijJo nAjJatvamRcchati / nimittamAtra manyastu, gatedharmAstikAyavat / / 35 // anvaya-ajJaH vijJatvaM na AyAti vijJaH ajJatvaM na Rcchati gatedharmAstikAyavat anyastu nimittamAtram / TIkA-bhadra ! ajJastattvajJAnotpattyayogyo'bhavyAdivijJatvaM tattvajJatvaM dharmAcAryAdhupadezasahasreNApi na gacchati / tathA coktam "svAbhAvika hi niSpattI, kriyAguNamapekSyate / na vyApArazatenApi-zakavatpAThyate vakaH" /

Page #63
zrImadrAjacandrajainazAstramAlAyAm [ zlokatathA vijJastattvajJAnapariNato ajatvaM tattvajJAnAtparibhraMzamapAyasahasreNApi na gacchati / tathA coktam"vaje patatyapi bhayadrutavizvalokamuktAdhvani prazamino na calanti yogAt / -padmanandipaJcaviMzatikA, pR0 33 bodhapradIpahatamohamahAndhakArAH, samyagdRzaH kimuta zeSaparISaheSu" // 63 // nanvevaM bAhyanimittakSepaH prApnotItyatrAha / anya punarguruvipakSAdiH prakRtArthasamutpAdabhraMzayonimittamAtra syAttatra yogyatAyA eva sAkSAtsAdhakatvAta / kasyAH ko yathetyatrAha. gaterityAdi / ayamoM-yathA yagapadabhAvigati-pariNAmonmakhAnAM bhAvAnAM svakIyA gatizaktireva gateH sAkSAjjanikA tadvaikalye tasyAH sahakArikAraNamAtra syAdevaM prakRte'pi ato vyavahArAdeva gurvAdeH zuzruSA prtipttvyaa| athAha ziSyaH-abhyAsaH kathamiti / abhyAsaprayogopAyaprazno'yam / abhyAsaH kathyata iti kvacitpAThaH / tatrAbhyAsaH syAt bhUyobhUyaH pravRttilakSaNatvena suprasiddhatvAttasya sthAnaniyamAdirUpeNopadezaH kriyata ityarthaH / evaM saMvittirucyata ityuttarapAtanikAyA api vyAkhyAnametatpAThApekSayA draSTavyam / tathA ca gurorevaite vAkye vyaakhyeye| ziSyabodhArtha gururaah-||35|| artha-tattvajJAnakI utpattike ayogya abhavya Adika jIva, tattvajJAnako dharmAcAryAdikoMke hajAroM upadezoMse bhI nahIM prApta kara sakate haiN| jaisA ki kahA gayA hai "svAbhAvikaM hi niSpattau0" "koI bhI prayatna kAryakI utpatti karaneke liye svAbhAvika guNakI apekSA kiyA karatA hai / saikar3oM vyApAroMse bhI bagulA totekI taraha nahIM par3hAyA jA sakatA hai|" __isI taraha tattvajJAnI jIva, tattvajJAnase chUTakara hajAroM upAyoMke dvArA bhI ajJatvako prApta nahIM kara sakatA / jaisA ki kahA gayA hai--"vajra patatyapi0" "jisake kAraNa bhayase ghabarAI huI sArI duniyA~ mArgako chor3akara idhara-udhara bhaTakane laga jAya, aise vajrake giranepara bhI atula zAMtisampanna yogigaNa yogase (dhyAnase) calAyamAna nahIM hote / taba jJAnarUpI pradIpase jinhoMne moharUpI mahAn andhakArako naSTa kara diyA hai, aise samyagdRSTi jIva kyA zeSa parISahoMke Anepara calAyamAna ho jAyeMge ? nahIM, ve kabhI bhI calAyamAna nahIM ho sakate haiN|" yahA~ zaMkA yaha hotI hai ki yoM to bAhya nimittoMkA nirAkaraNa hI ho jAyegA ? isake viSayameM javAba yaha hai ki anya jo guru Adika tathA zatru Adika haiM, ve prakRta kAryake utpAdanameM tathA vidhvaMsanameM sirpha nimittamAtra haiN| vAstavameM kisI kAryake hone va bigar3ane meM usakI yogyatA hI sAkSAt sAdhaka hotI hai| jaise eka sAtha gatirUpa pariNAmake liye unmukha hue padArthoMmeM gatiko sAkSAt paidA karanevAlI una padArthoM kI hI gamana karanekI zakti hai| kyoMki yadi padArthoMmeM gamana karanekI zakti na hove to unameM kisIke dvArA bhI gati nahIM kI jA sktii| dharmAstikAya to gati karAne meM sahAyakarUpa dravyavizeSa hai| isaliye vaha gatike liye sahakArI kAraNamAtra huA karatA hai| yahI bAta prakRtameM bhA jAnanI cAhiye / isaliye vyavahArase ho guru AdikoMko sevA zuzrUSA Adi kI jAnI cAhiye // 35 // 1. sAmarthyasya /

Page #64
36 ] iSTopadezaH dohA-mUrkha na jJAnI ho sake, jJAnI mUrkha na hoy| . nimitta mAtra para jAna, jimi gati dharmateM hoya // 35 // aba ziSya kahatA hai ki 'abhyAsa kaise kiyA jAtA hai ?' isameM abhyAsa karaneke upAyoMko pUchA gayA hai / so abhyAsa aura usake upAyoMko kahate haiN| bAra-bAra pravRtti karaneko abhyAsa kahate haiM / yaha bAta to bhalIbhA~ti prasiddha hI hai| usake liye sthAna kaisA honA cAhie ? kaise niyamAdi rakhane cAhiye ? ityAdi rUpase usakA upadeza kiyA jAtA hai| isI prakAra sAthameM saMvittikA bhI varNana karate haiM / abhavaccittavikSepa, ekAnte tattvasaMsthitaH / abhyasyedabhiyogena, yogI tattvaM nijAtmanaH // 36 // anvaya-abhavaccittavikSepaH tattvasaMsthitaH yogI nijAtmanaH tattvaM ekAnte abhiyogena abhyasyet / _____TIkA-abhyasyedbhAvayetko'sau, yogI sNymii| kiM, tattvaM yAthAtmyaM / kasya, nijAtmanaH / kena, abhiyogena AlasyanidrAdinirAsena / kva, ekAnte yogyazUnyagRhAdau / kiMviziSTaH san, abhavannajAyamAnazcisasya manaso vikSepo rAgAdisaMkSobho yasya so'mitthaMbhUtaH san / kiMbhUto bhUtvA, tathAbhUta ityAha / tattvasaMsthitastattve heye upAdeye ca gurUpadezAnnizcaladhIH yadi vA tattvena sAdhye vastuni samyak sthito yathoktakAyotsargAdinA vyavasthitaH / athAha ziSyaH saMvittiriti / abhyAsaH kathamityanuvaya'te nAyamarthaH saMyamyate / bhagavannuktalakSaNA saMvittiH pravartamAnA kenopAyena yogino vijJAyate kathaM ca pratikSaNaM prakarSamApadyate / atrAcAryoM vakti / ucyata iti / dhImannAkarNaya vaya'te talliGgaM tAvanmayetyarthaH // 36 // ____ artha-jisake cittameM kSobha nahIM hai, jo AtmA-svarUpa meM sthita hai, aisA yogI sAvadhAnIpUrvaka ekAnta sthAnameM apane AtmAke svarUpakA abhyAsa kare / vizadArtha-nahIM ho rahe haiM cittameM vikSepa-rAgAdi vikalpa jisako aisA tathA heya-upAdeya tattvoMmeM guruke upadezase jisakI buddhi nizcala ho gaI hai, athavA paramArtharUpase sAvyabhUta vastumeM bhale prakArase-yAnI jaise kahe gaye haiM, vaise kAyotsargAdikoMse vyavasthita ho gayA hai, aisA yogI apanI AtmAke ThIka-ThIka svarUpakA ekAnta sthAnameM-yogIke liye yogya aise zUnya gRhoMmeM, parvatoMkI guhAkaMdarAdikoMmeM, Alasya-nidrA Adiko dUra karate hue abhyAsa kare // 36 // dohA-kSobha rahita ekAntameM, tattvajJAna cita dhAya / sAvadhAna ho saMyamI, nija svarUpako bhAya // 36 // yahA~para ziSya pUchatA hai, ki bhagavan ! jisakA lakSaNa kahA gayA hai aisI 'saMvitti ho rahI hai| yaha bAta yogIko kisa tarahase mAlUma ho sakatI hai ? aura usakI haraeka kSaNameM unnati ho rahI hai, yaha bhI kaise jAnA jA sakatA hai ? AcArya kahate haiM ki he dhIman ? suno maiM usake cihnakA varNana karatA hU~

Page #65
zrImadrAjacandrajainazAstramAlAyAm [ zlokayathA yathA samAyAti, saMvittau tattvamuttamam / tathA tathA na rocante, viSayAH sulabhA api // 37 // anvaya-yathA yathA saMvittI uttamaM tattvaM samAyAti tathA tathA sulabhA api viSayA na rocnte| TokA-yena yena prakAreNa saMvittau vizuddhAtmasvarUpaM sAMmukhyenAgacchati yoginaH tathA tathAnAyAsalabhyA api ramyendriyArthA bhogyabuddhi notpAdayanti / mahAsukhalabdhAva'lpasukhakAraNAnAM loke'pyanAdaraNIyatvadarzanAt / tathA coktam"zamasukhazIlitamanasAmazanamapi dveSameti kimu kAmAH / sthalamapi dahati jhaSANAM kimaGga punaraGgamagArAH / / " ato viSayArucireva yoginaH svAtmasaMvittemikA tadabhAve tadabhAvAt prakRSyamANAyAM ca viSayArucI vAtmasaMvittiH prakRSyate / tdythaa-||37|| artha-jyoM jyoM saMvitti (svAnubhava) meM uttama tattvarUpakA anubhavana hotA hai, tyoM tyoM usa yogIko AsAnIse prApta honevAle bhI viSaya acche nahIM lagate / vizadArtha-jisa jisa prakArase yogIkI saMvittioM (svAnubhavarUpa saMvedanameM) zuddha AtmAkA svarUpa jhalakatA jAtA hai, sammakha AtA hai, taise-taise vinA prayAsase, sahajameM hI prApta honevAle ramaNIka indriya viSaya bhI yogya buddhiko paidA nahIM kara pAte haiM, duniyA~meM bhI dekhA gayA hai ki mahAn sukhakI prApti ho jAnepara alpa sUkhake paidA karanevAle kAraNoMke prati koI Adara yA grAhyabhAva nahIM rahatA hai| aisA hI anyatra bhI kahA hai-"zamasukhazIlitamanasA0" "jinakA mana zAMti-sukhase sampanna hai, aise mahApuruSoMko bhojanase bhI dveSa ho jAtA hai, arthAt unheM bhojana bhI acchA nahIM lgtaa| phira aura viSaya-bhogoMkI kyA carcA ? arthAt jinheM bhojana bhI acchA nahIM lgtaa| unheM anya viSaya-bhoga kyoM acche laga sakate haiM ? arthAt unheM anya viSaya-bhoga rucikara pratIta nahIM ho sakate / he vatsa ! dekho, jaba machalIke aMgoMko jamIna hI jalA denemeM samartha hai, taba agnike aMgAroMkA to kahanA hI kyA? ve to jalA hI deMge / isaliye viSayoMkI aruci hI yogI kI svAtma-saMvittiko prakaTa kara denevAlI hai / " svAtma-saMvittike abhAva honepara viSayoMse aruci nahIM hotI aura viSayoMke prati aruci bar3hanepara svAtma-saMvitti bhI bar3ha jAtI hai // 37 // dohA-jasa jasa Atama tattvameM, anubhava AtA jAya / tasa tasa viSaya sulabhya bhI, tAko nahIM suhAya // 37 // uparilikhita bhAvako aura bhI spaSTa karate hue AcArya kahate haiM yathA yathA na rocante, viSayAH sulabhA api / tathA tathA samAyAti, saMvittau tatvamuttamam // 38 //

Page #66
37-38-39 ] iSTopadezaH anvaya-yathA yathA sulabhA api viSayAH na rocante tathA tathA uttamaM tattvaM saMvittI samAyAti / atrApi pUrvavadvayAkhyAnam / tathA coktam"virame kimapareNAkAryakolAhalena, svayamapi nibhRtaH sanpazya SaNmAsamekam / hRdayasarasi puMsaH pudgalAdbhinnadhAmno, nanu kimanupalabdhirbhAti kiM copalabdhiH" / / 2 / / -nATakasamayasArakalazAH jIvAjIvAdhikAraH / prakRSyamANAyAM ca svAtmasaMvittau yAni cihnAni syustAnyAkarNaya / ythaa--||38|| artha-jyoM-jyoM sahajameM bhI prApta honevAle indriya viSaya-bhoga rucikara pratIta nahIM hote haiM, tyoM tyoM svAtma-saMvedanameM nijAtmAnubhavako pariNati vRddhiko prApta hotI rahatI hai / vizadArtha-viSaya-bhogoMke prati aruci bhAva jyoM-jyoM vRddhiko prApta hote haiM tyoM-tyoM yogIke svAtma-saMvedanameM nijAtmAnubhavako pariNati vRddhiko prApta hotI rahatI hai / kahA bhI hai-"virama kimapareNAo" - AcArya ziSyako upadeza dete haiM, he vatsa ! Thahara, vyarthake hI anya kolAhaloMse kyA lAbha ? nizcinta ho chaha mAsa taka ekAnta meM, apane ApakA avalokana to kara / dekha, hRdayarUpI sarodarameM pudgalase bhinna tejavAlI AtmAkI upalabdhi (prApti) hoto hai, yA anupalabdhi (aprApti) // 38 // dohA-jasa jasa viSaya sulabhya bhI, tAko nahIM suhAya / tasa tasa Atama tattvameM, anubhava bar3hatA jAya // 3 // __ he vatsa ! svAtmasaMvittike bar3hanepara kyA kyA bAteM hotI haiM, kisa rUpameM pariNati hone lagatI hai, Adi bAtoMko suna nizAmayati nizzeSamindrajAlopamaM jagat / spRhayatyAtmalAbhAya, gatvAnyatrAnutapyate // 39 // anvaya-yogI nizzeSaM jagat indrajAlopamaM nizAmayati, AtmalAbhAya spRhayati anyatra gatvA anutpyte| 1. 'virama kimapareNA0'kA kitanA sundara bhAvapUrNa savaiyA sva. kavivara banArasIdAsajIne samayasAranATakameM kahA hai "bhaiyA jagavAsI tU udAsI vhaikai jagatasauM, eka chaH mahInA upadeza merau mAnu re / aura saMkalapa vikalapake vikAra taci, baiThakai ekaMta mana eka Thoru Anu re // tero ghaTa-sara tAmaiM tUhI hai kamala tAkau, tUhI madhukara vhai suvAsa pahicAnu re / prApati na vhaihai kachu aiso tU vicAratu haiM, sahI vhaihai prApati sarUpa yau~ hI jAnu re / / 3 / / (ajIvadvAra)

Page #67
44 zrImadrAjacandrajainazAstramAlAyAm [ zlokaTokA-yogItyantadIpakatvAtsarvatra yojyaH / svAtmasaMvittirasiko dhyAtA carAcaraM bahirvastujAtamazyopekSaNIyatayA hAnopAdAnabuddhiviSayatvAdindrajAlikoparzitasarpahArAdipadArthasadRzaM pazyati / tathAtmalAbhAya spahayati cidAnandasvarUpamAtmAna saMvedayitumicchati / tathA anyatra svAtmavyatirikte yatra kvApi vastuni pUrvasaMskArAdivazAtmanovAkkAyairgatvA vyApRtya anutapyate svayameva A kathaM mayedamanAtmInamanuSThitamiti pazcAttApaM karoti / tthaa-||39|| artha-yogI samasta saMsArako indrajAlake samAna samajhatA hai / AtmasvarUpakI prAptike liye abhilASA karatA hai / tathA yadi kisI anya viSayameM ulajha jAtA, yA laga jAtA hai to pazcAttApa karatA hai| vizadArtha:-zloka naM0 42 meM kahe gaye "yogI yogaparAyaNaH" zabdako antyadIpaka honese sabhI "nizAmayati spRhayati" Adi kriyApadoMke sAtha lagAnA cAhiye / svAtma-saMvedana karanemeM | Ananda AtA hai. aisA yogI isa cara. acara. sthAvara, jaMgamarUpa samasta bAharI vastusamahako tyAga aura grahaNaviSayaka buddhikA aviSaya honese avazya upekSaNoya rUpa indrajAliyAke dvArA dikhalAye hue sarpahAra Adi padArthoM ke samUhake samAna dekhatA hai| tathA cidAnanda-svarUpa AtmAke anubhavakI icchA karatA hai aura apanI AtmAko chor3akara anya kisI bhI vastumeM pahale saMskAra Adi kAraNoMse yadi manase, vacanase yA kAyase, pravRtti kara baiThatA hai, to vahA~se haTakara khuda hI pazcAttApa karatA hai, ki oha ! yaha maiMne kaise AtmAkA ahita kara DAlA // 39 / / dohA-indrajAla sama dekha jaga, nija anubhava ruci lAta / ___ anya viSayameM jAta yadi, to manameM pachatAta // 39 // AtmAnubhavIke aura bhI cihnoMko dikhAte haiM icchatyekAntasaMvAsaM, nirjanaM janitAdaraH / nijakAryavazAtkiJciduktvA vismarati vratam // 40 // anvaya-(yogI) nirjanaM janitAdaraH ekAntasaMvAsaM icchati nijakAryavazAt kiJciduktvA . drutaM vismarati / ___ TokA-ekAnte svabhAvato nirjane girigahanAdau saMvAsaM gurvAdibhiH sahAvasthAnamabhilaSati / kiviziSTaH sana, janitAdaro janamanoraJjanacamatkAri-mantrAdi-prayogavAnivRttau kRtaprayatnaH / kasmai nirjanaM janAbhAvAya svArthavazAllAbhAlAbhAdipraznArtha lokamupasarpyanta niSedhyamityarthaH / dhyAnAddhi lokacamatkAriNaH pratyayAH syuH / tathA coktam "gurUpadezamAsAdya, samabhyasyannanAratam / dhAraNAsauSThavAdhyAnapratyayAnapi pazyati" // tathA svasvAvazyakaraNIyabhojanAdipAratantryAtkicidalpamasamagraM zrAvakAdikaM prati aho iti aho idamiti aho idaM kurvannityAdi bhASitvA tatkSaNa eva vismarati / bhagavan kimAdizyata iti zrAvakAdau pacchati sati na kimapyuttaraM dadAti / yathA ____ artha-nirjanatAko cAhanevAlA yogI ekAntavAsakI icchA karatA hai aura nija kAryake vazase kucha kahe bhI to use jaldI hI bhulA detA hai /

Page #68
40-41] iSTopadeza: vizadArtha - logoM ke manoraMjana karanevAle camatkArI mantra-tantra Adike prayoga karanekI vArttAe~ na huA kareM, isake liye arthAt apane matalaba se lAbha alAbha Adika ke prazna pUchane ke liye AnevAle logoM ko manA karane ke liye kiyA hai prayatna jisane aisA yogI svabhAvase hI janazUnya - pahAr3oM kI guhA-kandarA AdikoMmeM guruoMke sAtha rahanA cAhatA hai| dhyAna karanese lokacamatkArI bahuta se vizvAsa va atizaya ho jAyA karate haiM, jaisA ki kahA gayA hai - "gurUpadezamAsAdya 0" "guruse upadeza pAkara hamezA acchI taraha abhyAsa karate rahanevAlA, dhAraNAoM meM zreSThatA prApta ho jAnese dhyAnake atizayoM ko bhI dekhane laga jAtA hai|" apane zarorake liye avazya karane yogya jo bhojanAdika, usake vazase kucha thor3AsA zrAvakAdikoMse "aho, dekho, isa prakAra aisA karanA, aho, aura aisA, yaha ityAdi' kahakara usI kSaNa bhUla jAtA hai / bhagavan ! kyA kaha rahe ho ? aisA zrAvakAdikoM ke dvArA pUche jAnepara yogI kucha bhI javAba nahIM detA / tathA // 40 // dohA - nirjanatA Adara karata, ekAMta savAsa vicAra / nija kArajavaza kucha kahe, bhUla jAta usa bAra // 40 // bruvannapi hi na brUte, gacchannapi na gacchati / sthirIkRtAtmatattvastu, pazyannapi na pazyati // 41 // anvaya- - sthirIkRtAtmatattvastu bruvan api na brUte gacchan api na gacchati pazyan api na pazyati / TIkA - sthirIkRtAtmatattvo dRDhapratItigocarIkRtasvasvarUpo yogI saMskAravazAtparoparodhena bruvannapi dharmAdikaM bhASamANo'pi na kevalaM yogena tiSThati hyapizabdArthaH / na brUte hi na bhASata eva / tatrAbhimukhyAbhAvAt / uktaM ca "AtmajJAnAtparaM kAryaM, na buddhI dhArayecciram / kuryAdarthavazAtkicidvAkkAyAmyAmatatparaH // 50 // - samAvizatakam, tathA bhojanArthaM vrajannapi na vrajatyapi / tathA siddhapratimAdikamavalokayannapi nAvalokayatyeva / turevArthaH / tathA - // 41 // artha - jisane Atma-svarUpa ke viSaya meM sthiratA prApta kara lI hai, aisA yogI bolate hue bhI nahIM bolatA, calate hue bhI nahIM calatA aura dekhate hue bhI nahIM dekhatA hai / vizadArtha - jisane apaneko dRr3ha pratItikA viSaya banA liyA hai, aisA yogI saMskAroMke vazase yA dUsaroMke saMkocase dharmAdikakA vyAkhyAna karate hue bhI nahIM bola rahA hai, aisA samajhanA cAhiye, kyoMki unako bolanekI ora jhukAva yA khyAla nahIM hotA hai jaisA ki kahA hai- " AtmajJAnAtparaM kAryaM * / " "Atma-jJAnake sivA dUsare kArya ko apane prayoga meM cirakAla taka jyAdA derataka na Thaharane deve | kisI prayojanake vaza yadi kucha karanA par3e, to use atatpara hokara anAsakta hokara vANI

Page #69
46 zrImadrAjacandrajainazAstramAlAyAm [ zlokava zarIrake dvArA kare / isI prakAra bhojanake liye jAte hae bhI nahIM jA rahA hai, tathA siddha pratimAdikoMko dekhate hue bhI nahIM dekha rahA hai, yahI samajhanA cAhiye / phir-||41|| dohA-dekhata bhI nahiM dekhate, bolata bolata nAhi / dRr3ha pratIta Atamamayo, cAlata cAlata nAhiM // 41 // kimidaM kIdRzaM kasya, kasmAtkvetyavizeSayan / svadehamapi nAvaiti yogI yogaparAyaNaH // 42 // anvaya-yogaparAyaNaH yogI kim idaM, kIdRzaM, kasya, kasmAt, kva iti avizeSayan svadeham api na avaiti / / TIkA-idamadhyAtmamanubhUyamAnaM tattvaM kiM kiMrUpaM kIdRzaM kena sadRzaM kasya svAmikaM kasmAtkasya sakAzAkva kasminnastItyavizeSayan avikalpayansan yogaparAyaNaH samarasIbhAvamApanno yogI svadehama pi na cetayati kA kathA hitAhitadehAtiriktavastUcetanAyAH / tathA coktamtadA ca paramaikAgyAbahirartheSu satsvapi / anyanna kiMcanAbhAti, svamevAtmani pazyataH // 172 / / -tattvAnuzAsanam. atrAha ziSyaH-kathametaditi / bhagavan vismayo me kathametadavasthAntaraM saMbhavati / gururAha-dhImannibodha / / 42 // artha-dhyAnameM lagA huA yogI yaha kyA hai ? kaisA hai ? kisakA hai ? kyoM hai ? kahA~ hai ? ityAdika vikalpoMko na karate hue apane zarIrako bhI nahIM jaantaa| . vizadArtha-yaha anubhavameM A rahA antastattva, kisa svarUpavAlA hai ? kisake sadRza hai ? isakA svAmI kauna hai ? kisase hotA hai ? kahA~para rahatA hai ? ityAdika vikalpoMko na karatA huA kintu samarasIbhAvako prApta huA yogI jo apane zarIratakakA bhI khyAla nahIM rakhatA, usakI cintA va paravAha nahIM karatA. taba hitakArI yA ahitakArI zarIrase bhinna vastuoMkI cintA karanekI / bAta hI kyA ? jaisA ki kahA gayA hai--"tadA ca paramaikA." yahA~para ziSya kahatA hai ki bhagavan ! mujhe Azcarya hotA hai ki aisI vilakSaNa vibhinna dazAkA hojAnA kaise sambhava hai ? usa samaya AtmAmeM Atmako hI dekhanevAle yogIko bAharI padArthoke rahate hue bhI parama ekAgratA honeke kAraNa anya kucha nahIM mAlUma par3atA hai / / 42 // .. dohA-kyA kaisA kisakA kisameM, kahA~ yaha Atama rAma / taja vikalpa nija deha na jAne, yogI nija vizrAma // 42 // AcArya kahate haiM, dhIman ! suno, samajho yo yatra nivasannAste, sa tatra kurute ratim / yo yatra ramate tasmAdanyatra sa na gacchati // 43 // .....

Page #70
42-43-44 ] iSTopadeza: anvaya - yo yatra nivasan Aste sa tatra ratiM kurute yo yatra ramate sa tasmAnna gacchati / TIkA -- yo jano yatra nagarAdau svArthe siddhayaGgatvena baddhanirbandhavAstavyo bhavan tiSThati sa tasminnanyasmAnnivRttacittattvAnnirvRtitvaM labhate / yatra yazca tathA nirvAti sa tato'nyatra na yAtIti prasiddhaM pratItam / ataH pratIhi yogino'dhyAtmaM nivasato'nanubhUtApUrvAnandAnubhavAdanyatra vRttyabhAvaH syAditi / anyatrApravarttamAnazcedRk syAt // 43 // artha - jo jahA~ nivAsa karane laga jAtA hai, vaha vahA~ ramane laga jAtA hai aura jo jahA~ laga jAtA hai, vaha vahAMse phira haTatA nahIM hai / vizadArtha - jo manuSya, jisa nagarAdika meM svArthakI siddhikA kAraNa honese bandhujanoM ke Agrahase nivAsI banakara rahane laga jAtA hai, vaha usameM anya taraphase citta haTAkara AnandakA anubhava karane laga jAtA hai aura jo jahA~ AnandakA anubhava karatA rahatA hai, vaha vahA~se dUsarI jagaha nahIM jAtA, yaha sabhI jAnate haiM / isaliye samajho ki AtmAmeM adhyAtmameM rahanevAle yogI ananubhUta jisakA pahile kabhI anubhava nahIM huA) aura apUrva AnandakA anubhava hote rahane se usakI adhyAtmake sivAya dUsarI jagaha pravRtti nahIM hotI ||43|| 47 dohA - jo jAmeM basatA rahe, so tAmeM ruci pAya / jo jAmeM rama jAta hai, so tA taja nahiM jAya // 43 // jaba dUsarI jagaha pravRtti nahIM karatA taba kyA hotA hai ? use Ageke zloka meM AcArya kahate haiM agacchaMstadvizeSANAmanabhijJazca jAyate / ajJAtatadvizeSastu, badhyate na vimucyate // 44 // anvaya - agacchan tadvizeSANAM anabhijJazca jAyate ajJAtatadvizeSastu na badhyate, vimucyate / TIkA - svAtmatattvaniSTo'nyatra agacchannapravartamAnastasya svAtmanA'nyasya dehAdavizeSANAM saundaryAsaundaryAdidharmANAmanabhijJa AbhimukhyenApratipattA ca bhavati / ajJAtatadvizeSaH punastatrAjAyamAnarAgadveSatvAkarmabhirna badhyate / kiM tarhi ! vizeSeNa vratAyanuSThAtRbhyo'tirekeNa tairmucyate / kiM ca // 44 // artha - adhyAtmase dUsarI jagaha pravRtti na karatA huA yogI, zarIrAdikakI sundaratA asundaratA Adi dharmo kI ora vicAra nahIM karatA aura jaba unake vizeSoMko nahIM jAnatA, taba vaha baMdhako prApta nahIM hotA, kintu vizeSa rUpase chUTa jAtA hai / vizadArtha - svAtmatattvameM sthira huA yogI jaba adhyAtmase bhinna dUsarI jagaha pravRtti nahIM karatA, taba usa svAtmAse bhinna zarIrAdike saundarya- asaundarya Adi vizeSoMse anabhijJa ho jAtA hai aura jaba unakI vizeSatAoMpara khyAla nahIM karatA, taba unameM rAga-dveSa paidA na honeke kAraNa karmoM se baMdhatA nahIM hai, kintu vratAdikakA AcaraNa karanevAloMkI apekSA bhI karmoMse jyAdA chUTatA hai ||44||

Page #71
48 zrImadrAjacandrajainazAstramAlAyAm [ zlokadohA-vastu vizeSa vikalpako, nahiM karatA matimAna / svAtmaniSThatAse chuTata, nahiM ba~dhatA guNavAna // 44 // aura bhI kahate haiM paraH parastato duHkhamAtmaivAtmA tataH sukham / ata eva mahAtmAnastannimittaM kRtodyamAH // 46 // anvaya-paraH paraH tato duHkhaM, AtmA AtmA eva tataH sukham ataeva mahAtmAnaH tannimittaM kRtodymaaH| TIkA-paro dehAdirarthaH para eva kathaMcidapi tasyAtmIkartumazakyatvAt / yatazcaivaM tatastasmAdAtmanyAropyamANo duHkhameva syAttavAratvAd duHkhanimittAnAM pravRtteH / tathA AtmA Atmaiva syAt / tasya kadAcidapi dehAdirUpatvAnupAdAnAt / yatazcaivaM tatastasmAtsukhaM syAduHkhanimittAnAM tasyAviSayatvAt / yatazcavam ata eva mahAtmAnastIrthakarAdayastasminnimittamAtmArtha kRtodyamA vinihitataponuSThAnAbhiyogA sNjaataaH| atha paradravyAnurAge doSaM drshyti-||45|| artha-dUsarA dUsarA hI hai, isaliye usase duHkha hotA hai, aura AtmA AtmA hI hai, isaliye use sukha hotA hai| isIliye mahAtmAoMne AtmAke liye hI udyama kiyA hai| vizadArtha-para dehAdika artha, para hI hai / kisI tarahase bhI unheM AtmA yA AtmAke sadRza nahIM banAyA jA sktaa| jaba ki aisA hai taba unase (AtmA yA AtmAke mAna lenese) duHkha hI hogA / kAraNa ki duHkhake kAraNoMkI pravRtti unhIMke dvArA huA karatI hai| tathA AtmA AtmA hI hai, vaha kabhI dehAdikarUpa nahIM bana sktaa| jaba ki aisA hai, taba usase sukha hI hogA / kA kAraNa ki duHkhake kAraNoMko vaha apanAtA hI nahIM hai| isIliye tIrthakara Adika bar3e-bar3e puruSoMne AtmAke svarUpameM sthira honeke liye aneka prakArake tapoMke anuSThAna karanemeM nidrA, AlasyAdi rahita apramatta ho udyama kiyA // 45 // dohA-para para tAteM duHkha ho, nija nija hI sukhadAya / __ mahApuruSa udyama kiyA, nija hitArtha mana lAya // 45 // paradravyoM meM anurAga karanese honevAle doSako dikhAte haiM avidvAn pudgaladravyaM, yo'bhinandati tasya tat / na jAtu jantoH sAmIpyaM, caturgatiSu muJcati // 46 // anvaya-yaH avidvAn pudgaladravyaM abhinandati tasya jantoH tat caturgatiSu sAmIpyaM jAtu na muJcati / TokA-yaH punaravidvAn heyopAdeyatattvAnabhijJaH pudgaladravyaM dehAdikamabhinandati zraddhatte AtmAtmIyabhAvena pratipadyate tasya jantorjIvasya tatpudgaladravyaM catasRSu nArakAdigatiSu sAmIpyaM pratyAsatti saMyogasaMbandhaM jAtu kadAcidapi na tyajati / athAha ziSyaH-svarUpaparasya kiM bhavatIti sugam / gururaah-||46||

Page #72
45-46-47-48 ] iSTopadezaH 49 artha-jo heyopAdeyake svarUpako na samajhanevAlA, zarIrAdika pudgala dravya ko Apa ( AtmA ) rUpa tathA apaneko ( AtmAke ) mAnatA hai, usa jIvake sAtha narakAdika cAra gatiyoMmeM vaha pudgala apanA sambaMdha nahIM chor3atA hai, arthAt bhava-bhavameM vaha pudgaladravya jIvake sAtha ba~dhA hI rahatA hai / usase piMDa nahIM chUTa pAtA // 46 // dohA-pudgalako nija jAnakara, ajJAnI ramajAya / cahu~gatimeM tA saMgako, pudagala nahIM sajAya // 46 // AtmasvarUpameM tatpara rahanevAleko kyA hotA hai ? AcArya kahate haiM AtmAnuSThAnaniSThasya, vyavahArabahiHsthitaH / jAyate paramAnandaH, kazcidyogena yoginaH // 47 // anvaya-AtmAnuSThAnaniSThasya vyavahArabahiH sthiteH yoginaH yogena kazcit paramAnando jAyate / TokA-AtmAno'nuSThAnaM dehAdepvayaM svAtmanyevAvasthApanaM tatparasya vyavahArAtpravRttinivRttilakSaNAdvahiHsthite bAhyasya yogino dhyAturyogena svAtmadhyAnena hetunA kazcid vAcAmagocaraH paramo'nanyasaMbhavI AnandaH utpadyate / ttkaarymucyte-||47|| artha-dehAdikase haTakara apane AtmAmeM sthita rahanevAle tathA pravRtti-nivRtti-lakSaNavAle vyavahArase bAhara dUra rahanevAle dhyAnI yogI puruSako Atma-dhyAna karanese koI eka vacanoMke agocara parama jo dUsaroMko nahIM ho sakatA aisA Ananda utpanna hotA hai // 47 // dohA-grahaNa tyAgase zUnya jo, nija Atama lavalIna / yogIko ho dhyAnase, koi paramAnanda navIna // 47 // usa Anandake kAryako batAte haiM Anando nirdahatyuddhaM, karmendhanamanAratam / na cAsau khidyate yogI, bahirduHkheSvacetanaH // 48 // anvaya-( saH) AnandaH uddhaM karmendhanam anArataM nirdahati yogI asau ca bahirduHkheSu acetanaH na khidyate / TIkA-sa punarAnanda uddhaM prabhUtaM karmasaMtati nirdahati / vahnirindhanaM yathA / kiM ca asAvAnandAviSTo yogI bahirduHkheSu parISahopasargaklezeSu acetano'saMvedanaH syAttata eva na khidyate na saMklezaM yAti / yasmAdevaM tsmaat-||48|| artha-jaise agni, Indhanako jalA DAlatA hai, usI taraha AtmAmeM paidA huA paramAnanda, hamezAse cale Ae pracura karmoko arthAt karma-santatiko jalA DAlatA hai, aura Anandasahita yogI, bAharo duHkhoMke -paroSaha upasarga-saMbaMdhI klezoMke anubhavase rahita ho jAtA hai| jisase khedako (saMklezako) prApta nahIM hotA // 48||

Page #73
zrImadrAjacandrajainazAstramAlAyAm zlokadohA-nijAnaMda nita dahata hai, karmakASTha adhikaay| bAhya duHkha nahiM vedatA, yogI kheda na pAya // 48 // isaliye avidyAbhiduraM jyotiH, paraM jJAnamayaM mahat / tatpraSTavyaM tadeSTavyaM, tad draSTavyaM mumukSubhiH // 49 // anvaya-avidyAbhiduraM mahat paraM jJAnamayaM jyotiH mumukSubhiH tat praSTavyaM tat eSTavyaM tad draSTavyam / TIkA-tadAnandasvabhAvaM jJAnamayaM svArthAvabhAsAtmakaM paramutkRSTamavidyAbhiduraM vibhramacchedakaM mahat vipulam indrAdInAM pUjyaM vA jyotiH praSTavyaM mumukSubhirgurvAdibhyo'nuyoktavyam / tathA tadeva eSTavyaM abhilaSaNIyaM tadeva ca draSTavyamanubhavanIyam / evaM vyutpAdya vistarato vyutpAdya uktArthatattvaM paramakaruNayA saMgRhya tanmanasi saMsthApayitukAma sUriridamAha kiM bahuneti / he mate kiM kArya bahunoktena heyopAdeyatattvayoH saMkSepeNApi prAjJacetasi nivezayituM zakyatvAditi bhAvaH / / 49 / / - artha-avidyAko dUra karanevAlI mahAn utkRSTa jJAnamayI jyoti hai| so mumukSuoM (mokSAbhilASiyoM) ko usIke viSayameM pUchanA cAhiye, usIkI vAMchA karanI cAhiye aura use hI anubhavameM lAnA caahiye| . vizadArtha-vaha Ananda svabhAvazAlI, mahAn utkRSTa, vibhramako naSTa karanevAlI, svArthako prakAzana karanevAlI, athavA indrAdikoMke dvArA pUjya aisI jyoti hai| mokSakI icchA rakhanevAloMko cAhiye ki ve guru AdikoMse usIke viSayameM pUcha-tAcha kareM tathA usIko cAheM evaM usIkA anubhava kareM // 49 // dohA-pUjya avidyA-dUra yaha, jyoti jJAnamaya sAra / ___ mokSArthI pUcho caho, anubhava karo vicAra // 49 // isa prakAra ziSyako vistArake sAtha samajhAkara AcArya aba parama karuNAse usa kahe hue arthasvarUpako saMkSepake sAtha ziSyake manameM baiThAneko icchAse kahate haiM ki "he sumate-acchI buddhivAle ! bahuta kahanese kyA ? heya-upAdeya tattvoMko saMkSepameM bhI buddhimAnoMke hRdayoMmeM utArA jA sakatA hai / unheM sArarUpameM batalAyA jA sakatA hai|" jIvo'nyaH pudgalazcAnya ityasau tattvasaMgrahaH / yadanyaducyate kiJcit, so'stu tasyaiva vistaraH // 50 // anvaya-jIvaH anyaH, pudgalazca anyaH iti asau tattvasaMgrahaH yat anyat kiJcit ucyate sa tasyaiva vistaraH astu / TIkA-jIvo dehAdebhinno dehAdizca jIvAdbhinna itIyAneva asau vidhIyate Atmanastattvasya bhUtArthasya saMgrahaH sAmastyena grahaNaM nirNayaH syAt / yatpunaritastattvasaMgrahAdanyadatiriktaM kiJcidbhedaprabhedAdikaM vistararuciziSyApekSayAcAryerucyate sa tasyaiva vistaro vyAso yastu tamapi vayamabhinandAma iti bhAvaH // 50 // AcAryaH zAstrAdhyayanasya sAkSAtpAraMparyeNa ca phalaM pratipAdayati

Page #74
49-50-51] iSTopadezaH artha-'jIva judA hai, pudgala judA hai,' basa itanA hI tattvake kathanakA sAra hai, isImeM saba kucha A gayA / isake sivAya jo kucha bhI kahA jAtA hai, vaha saba isIkA vistAra hai| vizadArtha-'jIva' zarIrAdikase bhinna hai, 'zarIrAdika' jIvase bhinna hai' basa itanA hI kahanA hai ki satyArtha AtmarUpa tattvakA sampUrNa rUpase grahaNa (nirNaya) ho jAya / aura jo kucha isa tattva-saMgrahake sivAya bheda-prabheda Adika vistArameM sunanekI ruci-icchA rakhanevAle ziSyoMke liye AcAryoMne kahA hai, vaha saba isokA vistAra hai| iso eka bAtako 'jIva judA hai aura pudgala judA hai' samajhAne ke liye hI kahA gayA hai| jo vistAra kiyA hai / usako bhI hama zraddhAko dRSTise dekhate haiM // 50 // dohA-jIva judA pudgala judA, yahI tattvakA sAra / anya kachU vyAkhyAna jo, yAhIkA vistAra // 50 // AcArya zAstrake adhyayana karanekA sAkSAt athavA paramparAse honevAle phalako batalAte haiMiSTopadezamiti samyagadhItya dhImAna, mAnApamAnasamatAM svamatAdvitanya / muktAgraho vinivasan sajane vane vA, muktizriyaM nirupamAmupayAti bhavyaH // 51 // anvaya-iti iSTopadezaM samyak adhItya dhImAn bhavyaH svamatAt mAnApamAnasamatAM vitanya muktAgrahaH sajane vane vA nivasan nirupamA muktizriyam upayAti / TokA-ityanena prakAreNa iSTopadezaM iSTaM sukhaM tatkAraNatvAnmokSastadupAyatvAcca svAtmadhyAnam upadizyate yathAvatpratipAdyate anenAsminniti vA iSTopadezo nAma granthastaM samyagvyavahAranizcayAbhyAmadhItya paThitvA cintayitvA ca dhImAna hitAhitaparIkSAdakSo bhavyo'nantajJAnAdyAvirbhAvayogyo jIvaH maktizriyamanantajJAnAdisaMpadaM nirupamAmanaupamyAM prApnoti / kiM kurvanmuktAgraho vajitabahirarthAbhinivezaH sana sajane grAmAdau vane vAparaNye vinivasan vidhipUrvakaM tiSThan / kiM kRtvA, vitanya vizeSeNa vistArya / kAM, mAne mahattvAdhAne apamAne ca mahattvakhaNDane samatAM rAgadveSayorabhAvam kasmAddhetoH, svamatAt iSTopadezAdhyayanacintanajanitAdAtmajJAnAt / uktaM c-||51|| "yadA mohAtprajAyete, rAgadveSau tapasvinaH / tadaiva bhAvayetsvasthamAtmAnaM zAmyataH kSaNAta" // 39 / / -samAdhizatakam / artha-isa prakAra 'iSTopadeza' ko bhalI prakAra par3hakara-manana kara hita-ahitako parIkSA karanemeM dakSa-nipuNa hotA huA bhavya apane Atma-jJAnase mAna aura apamAnameM samatAkA vistAra kara chor3a diyA hai Agraha jisane aisA hokara nagara athavA vanameM vidhipUrvaka rahatA huA upamA rahita muktirUpI lakSmIko prApta karatA hai| vizadArtha-iSTa kahate haiM sukhako-mokSako aura usake kAraNabhUta svAtmadhyAnako / isa iSTakA upadeza yathAvat pratipAdana kiyA hai jisake dvArA yA jisameM isaliye isa granthako kahate haiM 'iSTopadeza' / isakA bhalI prakAra vyavahAra aura nizcayase paThana evaM cintana karake hita aura ahitakI parIkSA karanemeM catura aise bhavya prANI, jisase ananta-jJAnAdika pragaTa ho sakate haiM isa iSTopadezake adhyayana-cintana karanese utpanna hue AtmajJAnase mAna-apamAnameM rAga-dveSako na karanA rUpa samatAkA prasAra kara nagara-grAmAdikoMmeM athavA nirjana-vanameM vidhi-pUrvaka Thaharate hue chor3a diyA hai bAharI

Page #75
52 zrImadrAjacandrajainazAstramAlAyAm [ zlokapadArthoM meM maiM aura merepana kA Agraha athavA haThAgraha jisane aisA vItarAga hotA huA prANo anupama tathA ananta jJAnAdi guNoMko aura sampattirUpa mukti-lakSmIko prApta kara letA hai / jaisA ki kahA gayA hai "yadA mohAtprajAyete." / / jisa samaya tapasvIko mohake udayase mohake kAraNa rAga-dveSa paidA hone lageM, usa samaya zIghra hI apane meM sthita AtmAko samatAse bhAvanA kare, athavA svastha AtmAkI bhAvanA bhAve, jisase kSaNabharameM ve rAga-dveSa zAnta ho jAveMge / / 51 // dohA-iSTarUpa upadezako, par3he subuddhI bhavya / mAna amAnameM sAmyatA, jina manase kartavya // Agraha chor3a svagrAmameM, vA vanameM su vaseya / upamA rahita svamokSazrI, nijakara sahajahi leya // 51 // Age isa granthake saMskRtaTIkAkAra paNDita AzAdharajI kahate haiM ki prazasti : vinayendumunervAkyAvyAnugrahahetunA / iSTopadezaTIkeyaM kRtAzAdharadhImatA / / artha-vinayacandra nAmaka munike vAkyoMkA sahArA lekara bhavya prANiyoMke upakArake liye mujha AzAdhara paNDitane yaha 'iSTopadeza' nAmaka granthakI TIkAkI hai| upazama iva mUrtaH sAgarendomunIndrAdajani vinayacandraH scckoraikcndrH| jagadamRtasagarbhA zAstrasaMdarbhagarbhAH zucicaritavariSNoryasya dhinvanti vAcaH // 2 // artha--sAgaracandra nAmaka munIndrase vinayacandra hue jo ki upazamakI (zAMtikI) mAno mUrti hI the tathA sajjana puruSarUpI cakoroMke liye candramAke samAna the aura pavitra cAritravAle jina munike amRtamayI tathA jinameM aneka zAstroMkI racanAe~ samAI huI haiM, aise unake vacana jagatako tRpti va prasannatA karanevAle haiM / jayanti jagatIvandyA, shriimnnemijinaaijryH| reNavo'pi zirorAjJAmArohanti yadAzritAH // 3 // artha-jagadvaMdya zrImAna neminAtha jinabhagavAnke caraNakamala jayavanta raheM, jinake AzrayameM rahanevAlI dhUli bhI rAjAoMke mastakapara jA baiThatI hai / . iti zrIpUjyapAdasvAmiviracitaH iSTopadezaH samAptaH / isa prakAra zrIpUjyapAdasvAmoke dvArA banAyA huA 'iSTopadeza' nAmaka grantha samApta huaa|

Page #76
marAThI sAdhAraNa saMzodhana hai pariziSTa naM0 1 zrI pUjyapAdasvAmIkRta zlokAMcA zrIajJAta kavikRta marAThI padyAnuvAda iSTopadeza 1 2 3 6 7 8 9 10 karmA samULa nAzuni pragaTavitI je svayaM svabhAvAteM | vaMdana tyA ho mAjhe samyagjJAnasvarUpi AtmyAteM // svarNajayeM baneMta ho tyA dagaDAMtUna mAnitI kanaka / Atmatva miLavi AtmA hotA dravyAdi cAra taiM eka // vrata surapada de mhaNunI iSTaci pari avateM miLeM naraka / chAyeta mitra jevIM baghata ubhe vATa Ata pIM eka // jyA citavitAM lAbhe ziva, tyAteM svarga dUra kivi rAhI / krozArddhe kheda kasA, jo sahajaci bhAra kosa doM neI // 4 svargiya surasukha asateM nirogi te akSa janya nAkAMta / bahukALa bhogatAM yeteM sukha tyAnAMca yogya lokAMta // 5 phakta vAsanA asatI saMsArIce jagAMta sukha-duHkha / dAviti ApatkAlI rogAsama akSabhoga bhaya dekha // / saMvRta" mohe jJAna na jANI dravyasvabhAva, matta bane / dravyeM madyotpAdaka padArthabhAvA tasA na nara jANeM // ghara, dhana, zarIra, dArA zatrU mitrAdi putra vastUnAM / anyasvabhAvi sagaLe pari mAnI mUDha Apule tyAMnA // nizi khaga yeuni basatI, digdezAMtuna nagAnagAvaratI / nija nijakAryavazeM te dezodezIM ujADatAM jAtI // kevi virAdhaka mAriti tyAteM, kari tyA janAvarI kopa / tryaMgula padoM dharonI pADI, daNDe paDe apoApa // rAgadveSe mathitAM karmAceM bagha nigheci navanIta' / jIvAtmA ajJAneM tyA cira saMsAra sAgarI bhramata // vipadA bhavapathavartI pathikesama jAti sAralI dUra / joMvari toMvari dusarI vipadA, jIvAsamora ye pracura // rakSAyA miLavAyA dhanAdi nazvara kaThINa je asatI / mAnI sukhI tayeM nara piuni ghRtA jvara harAvayA baghatI // itarAMsama apaNAteM yeti vipatti na vicAra mUDhAMsa / pazu jaLatI vani baghunI taruvara basuni na vicAri nijanAza // AyukSaya dhanavRddhisa kAraNa nirgamana hoya kAlAce / tatpremI dhanikAteM jIvAhuna adhika iSTa paizAce || nirdhana kari dhanasaMcaya, karmA zreyeci prApta tyaagaayaa| snAna karAveM mhaNunI paMka lipana karIca dehA yA / / 16 AraMbhi tApadAyaka miLatAM atRpti vADhate jANa / bhogUna, heyabhogI adhikaci bhogIla to sukhI kavaNa ? / / 17 jyAcyA saMgatineM jaga banatI vastUM pavitra apavitra / tyA icchiNeM vRthA ho kAyA saMtata apAya jI karita / / 18 upakAraka jeM jIvA apakAraka teMca hoya dehAsa / jeM upakAraka hoteM apakAraka teM Thareci jIvAsa // citAmaNi divya tasA khaMDa " peMDicA yathApi niHsAra / lAbhati ubhayadhyAneM koNA budha mAnatIla bagha sAra 11 14 15 19 12 ||20 1 mUla svarUpavAlA 2 unhAMta 3 indriyajanya 4 svargAta 5 veSTita 6 badalA gheNArA 7 eka mAtI khAMdaNeceM yaMtra arthAt kudAla phAvaDe yA sArakhe 8 loNI 9 saMsArAMta padoMpadI yeNArI 10 cikhalAneM 11 tukaDA 12 zreSTha 12 13

Page #77
54 zrImadrarAjacandrajainazAstramAlAyAm marAThI padyAnuvAda svAnubhaveM to pragaTe prApta deha sama jayA ase mAne / atyaMta sukhI AtmA lokAlokAvalokiM bagha jANa // 21 ekAgramaneM iMdriya-viSayAteM tyajuni saMyameM jagatIM / AtmajJAnI AtmA AtmyAmAjIM base tayA citI // 22 ajJabhakti ajJAnA janmA jJAnabhakti de dAna / jeM jyA javaLI to teM jagi de prakhyAta he ase vacana // 23 adhyAtmyAcyA yogeM parISahAdika na teca anubhavatAM / Asrava nirodhikarmA yei nirjarA suzIghra kI 1"sugatAM // 24 kartA caTaIcA mI yAMtaci saMbaMdha bhinna doghAMcA / dhyAna dhyeyaci AtmA kevI saMbaMdha bhinna vada tyAMcA // 25 mohI karmA bAMdhI nirmohI to tayAMtunI suTata / mhaNanI sagaLayA yatne nirmama bhAvAsa bhAvaNa satata // 26 nirmohi ekaTA mI vizuddha yogIMdragocara15 jJAnI / bAhyabhAva saMyogaja te majahana bAhya urva nuM jANI // 27 prANyA duHkhasamUhA saMyogeM bhogaNe paDe bhuvanoM / mhaNunI tyajito tyA sagaLyA mana vacana kAya-karmAMnI // 28 mAteM na maraNa kevIM bhaya nA, vyAdhI kazI vyathA hoya / mI vRddha na bAla na mI taruNa na he bheda pudgalI pAya // 29 moheM saMtata sagaLe myA pudgala bhoga bhogunI tyjireN| vada maja tattvajJAnyA tyA ucchiSTAMta 6 rAga kevi gaLe ? // 30 karmaci hitakara karmA AtmA AtmyAsa ho hitAvaha to / svasvaprabhAva jANani, svArthA vada koNa nA jagI bahato / / 31 paropakRti tI tyajunI sujJAsama ho svatAsa upakArI / dRzyamAnazA ajJA kari upakAra na ase parA bhArI // 32 abhyAseM upadeze gurucyA to anubhavana AtmyAteM / nijapara bhedA jANuni, bhogI cirakAla mokSa saukhyAteM / / 33 tyA tI sad abhilASA iSTa vastuceM tayA aseM jJAna / AtmAca garU AtmyA preraka nijahita aseM svatAM jANa // 34 ajJa na asato jJAtA vijJAtA mUrkha to kadhI nasato / dusareM nimitta kevaLa gati dharmAstikAya jai hoto // 35 vikSepa na mani varunI tatvoM saMsthita banUna ekAMto / abhiyogeM tyA svAtmika tattvA abhyAsaNe mune jagatI / / 36 he Atmatattva uttama svAnubhavAteM jase jase yeteM / viSaya sulabha te asunI kadAM na jIvA tase taseM rucate // 37 iMdriya-viSaya na jevIM sulabha asonI na rucati puruSAteM / tevIM uttama tattvaci, rucateM nija anabhavAsa yetAM teM // 38 AtmalAbha to icchI indrajAlasama jagAsa niHzeSa / baghunI, viSayAMta dujyA ramatAM, mani kheda hoi bahu tyAsa // 39 icchani atiprayatne nirjana ekAMtavAsi to ramato / nijakAryavaze kiMcita boluna visarUna tyAsa to jAto / / 40 bolata asuni na bole cAlata asatAM kadAM na to cAle / pAhata asuni na pAhI Atmika tattvIM sthiratva melvileN|41 koNa kuNAce kaiseM kavaNe koThe aseca hA rAma / tyAgani vikalpa dehA, jANi na nijayogi yoga vizrAma / / 42 jo jethe vasati karI, tetheM to jIva karitase prIti / ramamANa jithe hoto tathuna koThe na jAta to jagatIM // 43 soDUna kuThe na jAtI rAhi, vizeSA tadIya anabhijJa / tadvizeSa ajJatve ho baddha na mukta hoya pari sujJa // 44 para teM para duHkhada ho AtmyA Atmyeca saukhya mAnavateM / tada prAptistava udyama karitI mhaNunI mahAna mAnava te // 45 kari pudgala vastU ce abhinaMdana jo jagoM avidvAna / sahavAsa jaMtUcA tyA soMDI cArI gatIMta te kadhiM na // 46 vyavahAra-bAhya houna AtmadhyAnAMta hoi lava-lIna / yogAcyA yogabaLe tyA paramAnaMda eka ghe janana // 47 adhikaci jALitase hA, anaMta kamadhanAsa AnaMda / bahiraMga duHkha yogI muLi anubhavatAM na pAvato kheda // 48 dUra avidyehana tI jJAnamayI zreSTha paramazI jyoti / prazna karI anubhava ghe vicAra tyAcA karIca mokSArthI / / 49 hA saMgraha tattvAMcA bagha padagala jIva dona te bhinna / je anya jAi kathile tyAcA vistAra to Thare jANa // 50 iSTopadeza budha vAcuna citavUna / mAnApamAni samatA svamateM varUna // muktAgrahIM jani vanoM vidhineM basUna / muktizriyA nirupamA kari prApta jANa // 51 13 pramANa 14 sadbuddhizAlI, kevalajJAnI 15 gocara-jANale jAteM-teM jJAnAMta jAteM teM 16 okUna TAkalelyA 17 muktIcyA AgrahAMta 18 vidhipUrvaka. .

Page #78
pariziSTa naM0 2 zrImatpUjyapAdasvAmikRta zlokono zrIrAvajIbhAI desAI kRta gujarAtI padyAnuvAda iSTopadeza maMgalAcaraNa anuSTupa chaMda apUrva tattvadRSTinA dAtA sadguru rAjane; namI iSTopadeze A, rama, sAdhaM svakAjane // pUjyapAda sUrivarye, racyo iTopadeza A; ramAvI AtmavRtti tyAM, mokSArthI ghaya sAdhatA // avataraNa graMthAraMbha sarva karmo haNI pote, pAmyA AtmasvabhAvane; kevalajJAnarUpI te, namuM sat paramAtmane // 1 // svarNapASANa suhetu pAmI sonaM banI rahe; sudravyAdi taNA yoge, AtmA zuddhAtmatA lahe // 2 // vrato Ape sukho svarge avato narake duHkho; chAMye tApe ubhA beno, bheda moTo aho lakho! // 3 // AtmabhAva yadi mokSa Ape svarga visAta nA; koza be je laI jAye, krozArdhe thAya mhAta nA // 4 // svargamAM amarone je sukho indriyajanya e, nirAmayI cirasthAyI devone yogya bhogya te // 5 // jIvonI vAsanA mAtra e indriya sukho duHkho; bhoga te rogavat pIDA, Ape ApattimAM juo||6|| mohAcchAdita jo jJAna, jANe te na svabhAvane; meNo caDhaye khuve prAjJo, zuddhi, buddhi-prabhAvane // 7 // deha gehAdi strI putro, zatru mitro dhanAdi to, svabhAve sarvathA nyArAM, mUDha mAne svakIya jo||8|| bhinna deza dizAmAMthI pakSI AvI taru vase; prabhAte sau svakAryArthe, UDI jAye dize dize // 9 // virAdhe anyane tuM to anya te tujane haNe; kare che krodha tyAM zAne ? vAve tevaM jage laNe // 10 // ajJAne rAga ne dveSa, netarAM kaSTa notare; kheMcAtAM, daMDavat jIvo, bhavAbdhimAM bhamyA kare // 11 // vipatti eka jyAM jAye. Ave tevI bIjI ghaNI: saMsAre prANIne evI. ghaTamAla vipattinI // 12 // kamAtAM rakSatAM kaSTa dhanAdi nAzavaMtane; sukhI tethI gaNe to, zuM, sukha ghIthI jvarAtane ? // 13 // vipatti anyanI jotAM, potAnI na vicArato; vane jyAM sau baLe prANI, mUrkha vRkSe rahyo chto||14|| Ayu-bhoge vadhe lakSmI, dhaniko toya te cahI, dhanArthe Ayu gALI de, prANathI iSTa zrI tahIM // 15 // dAna ke puNyanA nAme nirdhano dhana saMgrahe; to te 'snAne thazuM zuddha' cahI paMke vRthA paDe // 16 // pamAye kaSTathI bhogo, pAmye tRpti na ApatA; tyAgatAM duHkha de aMte, temAM sujJo zuM rAcatA ? // 17 // janA saMge zuci evA, padArtho azuci bane; te duHkhamUrti dehArthe, bhoganI cAha zaM tane ? // 18 // AtmAne zreyakArI je, dehane apakArI te; kiMtu dahopakArI je, AtmAne apakArI te // 19 // divya citAmaNi eka, kAcano kaTako bIjo; maLe jo dhyAnathI banne, vivekI icchaze kayo ? // 20 // spaSTa svAnubhave vyakta, akSayI dehavyApaka; AnaMda dhAma A AtmA, lokAloka-prakAzaka // 21 // citta-ekAgratA sAdhI, roko indriya-grAmane; AtmAthI saMyamI dhyAve, AtmamAM sthita Atmane // 22 // jJAnInA Azraye jJAna, ajJathI ajJatA maLe; 'hoya jenI kane je te, Ape' lokokti e phale // 23 //

Page #79
pariziSTa naM. 2- gujarAtI padyAnuvAda parISaho jaNAye nA, magna adhyAtmamAM thatAM, Atravo rokatI thAye karmanI zIghra nirjarA // 24 // kartA huM sAdaDIlo tyAM che saMbaMdha judo kahyo; dhyAna dhyeya svayaM AtmA tyAM saMbaMdha kayo rahyo ? // 25 // mamatAthI jIvane baMdha, mukti nirmamatA thakI, mATe sarva prayatne e, dhyAvo nirmamatA nako // 26 // girmama eka huM zuddha, jJAno yogIndra gocara; sarve saMyogI bhAvo te, svAtmAthI sarvathA para // 27 // duHkhanA DuMgaro vede, jIvo saMyoga kAraNe; mana vANI tanu karme tanuM saMyoga sarvane // 28 // mane nA mRtyu, bhIti zI ? mane nA roga, zI vyathA ? nA huM taruNa, nA vRddha, bAla nA pudgale badhAM // 29 // mohadhI bhogavI choDyAM, pudgalo sau pharI pharI; have e eMThamAM mAre, jJAnIne zI spRhA vaLI ? // 30 // karmo karmahita tAke jIvo icche svazreyane; sva sva prabhAvayoge sau, sAdhe koNa na svArthane ? // 31 // dehAdi anyanA ajJa upakAre zI vartanA ! lokavat svArtha sAdhI le, tyAjya anyopakAra hA ! // 32 // gurubodhe, svaabhyAse, svAnubhUtithI jANatA; AtmA ne anyato bheda, te mukti-sukha mANatA // 33 // svayaM satnI kare icchA, svayaM jJApaka zredhano; svayaM svadheyamAM varte, svayameva guru svano // 34 // pAme nA jJAnatA ajJa, jJAnI nA ajJatA grahe; nimittamAtra bIjA to, gatimAM dharmavat, bane // 35 // zamAvI cittavikSepo, ekAMte lona AtmamAM; abhyAse udyama yogI, sahajAtamatattvatA // 36 // anubhUti nijAtmAnI, jema jema prakAzatI; tema tema chatA bhoge, svayaM ruci virAmatI // 37 // jema jema chatA bhoge, svayaM ruci virAmatI; tema tema anubhUti parAtmAnI thatI chatI // 38 // samasta vizvane bhAle, indrajALa samuM vRthA; Atma-lAbha sadA icche, pastAye paramAM jatAM // 39 // icche ekAMtamAM vAsa, cAhe nirjanatA sadA; vade kAryavaze kiMcit, teya zIghra bhUlI jatA // 40 // bole toye na bole te, cAle toye na cAlatA; sthiratA Atmatattve jo dekhe toye na dekhatA // 41 // vicArenAzu A ke konu kyAMthI vaLI kahIM ? yoMgI to yogamAM lIna, dehabhAneya jyAM nahIM // 42 // jemAM je vasI rahe che, tyAM te rati kare ati; jemAM ramaNatA jenI, tyAMthI anyatra nA gati // 43 // anyatra nAgati tethI anyane nA anubhave, ananya upayogI teM, abaMdha mukti bhogave // 44 // anya te anya, tyAM duHkha, AtmA AtmA ja te sukhI; AtmArthe ja mahAtmAnI, sAdhanA sarvatomukhI // 45 // ajJa je pudgaladravye rAce te pudgalo pacha; teno pIcho taje nAMhIM kadI caturgatimahIM // 46 // dhyAnamA magnatA jyAM tyAM, bAhya vyApArazUnyatA; dhyAnayI yogI AsvAde, saccidAnaMda vyaktatA // 47 // karma - rAzi dahe nitya, te AnaMda hutAzana; kheda nA pAmatA yogI, bAhya duHkhe acetana // 48 // avidyA bhedatI jyoti, paraM jJAnamayI mahA; mumukSu mAtra e pUche, icche, anubhave sadA // 49 // AtmA ne pudgala judAM, mAtra A sAra tattvano; anya je kAMI zAstrokta, Ano vistAra te gaNo // 50 // vasantatilakA 56 iSTopadeza matimAna bhaNI yathArtha, mAnApamAna samatAthI sahe kRtArtha; nirAgrahI vana viSe janamAM vase vA, pAme anUpa zivasaMpada bhavya tevA // 51 // sabodha sadguruto jIva je upAse, tene nijAtma thakI pudgala bhinna bhAse; svAnubhave sahaja AtmasvarUpa rAje, te saukhya-dhAma paramAtmapade virAje //

Page #80
qfiftea. 3 35 74: zrIpUjyapAdasvAmikRta iSTopadeza The Discourse Divine Late Mr. Champatrai Jain, Bar-at-Law Vidyavaridhi yasya svayaM svabhAvAptirabhAve kRtsnakarmaNaH / tasmai saMjJAnarUpAya, namo'stu paramAtmane // 1 // He who has attained the purity of his nature by the destruction of all his karmas by his own effort-to such an Omniscient Paramatman salutation is offered. Note:-Omniscience is the attribute of the Pure and Perfect soul, and is the most essential of divine qualities, which are all implied in it. In Jainism salutation is offered to Divinity not because the devotee expects any boons from the object of his veneration and worship, not because salutation is pleasing to Him who is the embodiment of all divine attributes, not even because such salutation is itself, in any sense, the aim and object of worship, but because, the Paramatman is the Ideal of Perfection for the devotee, who wants to realize it in His own self, and because the adoration of Him who represents the Perfection of Divinity in His own pure being is the only means of attaining to it, at least in the earlier stages of the path. yogyopAdAnayogena, dRSadaH svarNatA matA / dravyAdisvAdisaMpattAvAtmano'pyAtmatA matA // 2 // As gold in the ore is held to become pure gold on the intervention of the real causes of purification, in the same manner on the attainment to self-nature the impure (unemancipated) soul is also regarded as pure Spirit. Note :-The impure ego is like gold in the state of ore; both of them possess the potentiality of attaining to purity and perfection, when rid of the adhering impurities. Smelting is the process employed to obtain pure gold from the ore, which means the removal of the non-gold that is found to be mixed up with it. A lump of ore, thus, represents pure gold plus so much dross added to it. In the same way the emancipated soul is pure Spirit plus so much filth or dirt (matter) adhering to it. Hence, when the filth

Page #81
58 The Discourse Divine [ Me is removed by a process akin to that of smelting in the case of gold, the foreign material is separated off and self-nature attained, on the emergence of the purity of sva-dravya (own substance), consequent on the elimination of constituents of the not-self. The term sva-dravya (own substance) here includes the other three conceptions that are homogeneous with it, namely sva-kala (own-time, signifying the external states that are n time), sva-kshetra (own space, or self-sized i.e., as existing in its own expanse). and sva-bhava (own-feelings or own nature, i.e., internal states). These may be termed the 'sva quartette technically. The soul that is rid of the not-self exists in its own nature with respect to the sva quartette, while the transmigrating ego is overwhelmed with the conditions and limitations imposed by the companionship of the not-self. This may be explained in a tabulated form, as follows - Pure Spirit Conditions, of existence Impure ego. Over ... Exists in His own substance... Dravya ... Exists mixed with impurities of the nature of the not-self Is Divine all over Kshetra ... Is involved in impurities all over Abides in a form that is Kala Possesses a form that is liable His own forever more to periodic changes on account of the liability to birth and death. Always enjoys the bliss and Bhava Is devoid of self-feeling, and blessedness, appertaining passes a joyless, cheerless to pure Spirit existence. generally. varaM vrataiH padaM devaM, nAvatarvata nArakama / chAyAtapasthayo daH, pratipAlayatormahAn // 3 // Observance of vows leads to birth in the heavens, therefore their observance is proper; the vowless life drags one to a birth in the hells, which is painful; therefore, vowlessness should be avoided; when two persons are waiting for the arrival of another person, but one of them waits in the heat of the sun and the other in the shade, great is the difference between the conditions; precisely the same difference is to be found between the condition of him who leads a life regulated by the vows and of him whose life is not so regulated. Note:- In the last verse divinity is said to be the natural attribute of the soul which arises from within its own self on the occurrence of the helpful causes of Self-realization. Naturally enough the question now arises : Why should one take the trouble of observing vows and otherwise

Page #82
3-4 ] iSTopadeza subjecting oneself to a life of austerities and hardships, considering that Divinity is actually the potential nature of the soul? Will not the supreme status be obtained without undergoing penances and without vows? The reply is given here in this verse. Painful, at times very painful, indeed, is the life which results from the non-observance of vows. One might even descend into hells which is the most undesirable condition of extstence. On the other hand, the observance of vows leads to very happy and desirable conditions, including a birth in the heavens. Therefore the acharya says that the difference between the soul that is leading a well regulated life and the one whose life is not so regulated is precisely that between the condition of the man who is waiting for the arrival of a companion in the heat of the day, exposed to hot winds and the burning glare of the sun, and of him who is also awaiting the arrival of the same person but in a cool and shady grove. 59 Metaphysically, of course, the helpful potent causes themselves include the observance of vows and the suffering of hardships at a certain stage of advancement; for without them the karmic filth cannot be separated from the soul. But the great thing to note about the observance of vows and the suffering of hardships is this that they appear to be irksome and unpleasant only when thought of or looked at from a distance. When one is imbued with the right Faith one realises at once the necessity of a well-regulated life and actually longs for the perfection of character through suffering and self-denial And the task does not then appear to be burden-some, but is cheerfully accepted as the surest means of the acquisition of that joyous feeling of self-elevation which is dear to the heart of every aspirant on the path. That virtue is its own reward, is a saying the truth of which is not realized except by him whose life is characterized by self-imposed suffering in the name of Duty and Dharma. yatra bhAvaH zivaM datte, dyauH kiyaddUravartinI / yo nayatyAzu gati, kozAddhe kisa sIdati // 4 // The soul that is capable of conferring the divine status when meditated upon, how far can the heavens be from him? Can the man who is able to carry a load to a distance of two koses feel tired when carrying it only half a kos? Note:-This verse is intended to settle the doubt that might now arise in the mind as to the respective merits of self-contemplation and the observance of vows, especially in regard to the ability of the former to secure. a rebirth in the heavenly-regions. The answer is that the soul's contemplation can grant both moksha as well as heavens, which are much nearer. so to speak; since he who can easily cover a distance of four miles with

Page #83
The Discourse Divine [ a out being fatigued is not likely to experience trouble in going only a mile. Self-contemplation thus, is much superior to the mere observance of vows, though the latter are able to lead to heavens for the time being. hRSIkajamanAtaGgha diirghkaaloplaalitm|| nAke nAkaukasAM saukhyaM, nAke nAkaukasAmiva // 5 // The happiness that is enjoyed by the residents of heavens appertains to the senses, is free from disturbance I literally, disease 1, enjoyable for very very long periods of time, and is without a parallel outside the heavens ! Note:-The pleasures of a heavenly life are but sense-produced, though they are not to be found outside the heavenly region and are exceedingly delightful. The duration of the life, too, is incomparably longer in the heaven than on the earth, and it is therefore true that the heavenly pleasures are enjoyable for much longer periods than the pleasures of this world. vAsanAmAtramevaMtatsukhaM, duHkhaM ca dehinAm / tathA hya dvejayantyete, bhogA rogA ivApadi // 6 // The experiences of pleasures and pains of the samsari jivas (unemancipated souls) are purely imaginary; for this reason the sense-produced pleasures give rise, like disease, to uneasiness on the approach of trouble ! Note: If the pleasures and pains of the world were not the product of imagination they would be lasting, unchanging and eternal. But we see that what is the cause of pleasures today becomes a source of disturbance and pain as soon as trouble arises or calamity overtakes the enjoyer. Hence the acharya points out that sense-produced pleasures and pain are purely imaginary in their nature, notwithstanding that the infatuated humanity regard them as real and run after them. By the use of the word imaginary it is not to be taken that the acharya denies the reality of the experiences altogether; what he is aiming at in reality is only an emphasis on the nature of true happiness to be described later. mohena saMvRtaM jJAnaM, svabhAvaM labhate na hi / mattaH pumAnpadArthAnAM, yathA madanakodravaiH // 7 // Deluded by infatuation the knowing being is unable to acquire adequate knowledge of the nature of things, in the same way as a person who has lost his wits in consequence of eating intoxicating food is unable to know them properly! Note:Infatuations-likes and dislikes, etc.-deprive us of that purer form of mental serenity which is necessary for the acquisition of true knowledge. for, as is well known, lucidity of the intellectual faculty is clouded when the mind is strongly agitated by passions and desires and wrong convictions and beliefs.

Page #84
5-6-7-8-9-90 ] iSTopadeza agij? an arei: gan faarfor naa: 1 aagrazamaifa, 48: canfa gqua 11en All the objects, the body, the house, the wealth, the wife, the son, the friend, the enemy and the like are quite different in their nature from the soul; the foolish man, however, looks upon them as his own! Note: The wise always perceive themselves as different from the objects of the world whose relations are transient and temporary and perish after a time. The Self, however, is unperishing and eternal, and will pass away, on death, into some other form of life, leaving his newly-formed relations of a transient phase of life, in the course of his eternal wandering career, mourning his loss Some times the relations depart plunging us in mourning. Hence, the acharya points out that the relations and, like them, the other objects which either leave us or are themselves left behind, on death, are all different from the Self in their nature, for otherwise they will always accompany the soul and cause it pleasure at all times and under all conditions. digdezebhyaH khagA etya, saMvasaMti nage nage / svasvakAryavazAdyAnti, deze dikSu prage prage // 9 // 61 The birds gather together to pass the night, on a tree, from various places in different directions in the evening; but at the earliest moment at the break of day they depart in the pursuit of their diverse purposes, for different places in all directions! Note: The world is like a tree where the birds gather together to pass the night; in the morning they are gone. In the same way friends and relations are formed in this world, as if for the night; at the break of day we part company from them, each one going his own way! Who, then, but the foolish will suffer himself to be entangled with such 'roostingtime' ties? virAdhakaH kathaM hantre janAya parikupyati / tryaGgulaMpAtayanpadbhayAM, svayaM daNDena pAtyate // 10 // Why should the evil-doer become angry with him who takes revenge on him? He who pulls down the trangura with both his feet is himself felled to the ground through its instrumentality! This is but just! It there~ fore, does not become one to get angry! Note: The trangura is an instrument SO constructed that if a man holds it with both his hands and then tries with his feet to pull it down to the ground, it will overthrow him at once. The acharya likens the action of an evil-doer to the result of pulling down the trangura. The evil one

Page #85
62 The Discourse Divine [979 experiences at this moment from the hands of an enemy is sure enough the result of one's own evil-doing in the past. It is that evil which like the trangura has rebounded on oneself and is responsible for one's suffering. Surely, this is but justice, pure and simple. Where is, then, room for anger in this? The point is that in this world evil is caused by evil, what is experienced now as an evil, experience is sure enough the resultant of an evil act done by us in the past. The experiencer of evil is thus himself proved to be the doer of evil and the cause of his own suffering. Still it is necessary to punish the evil-doer, for otherwise it will be destructive of society and good order. The wise man should, however, so control himself that he should do his duty, but should not allow himself to be carried away by passion in its discharge. The judge, for instance, should so deport himself as to punish the prisoner who is proved to be guilty, but while doing so he should maintain his own serenity of mind and should not allow his decision to be influenced by anger. The result of anger is very harmful for the soul; it tends to undesirable conditions in the next rebirth. Hence, the judge who allows his mind to be swayed by passion will be incurring the liability for a painful hereafter. while the judge who merely discharges his duty and remains calm and collected and of an unruffled temperament will be avoiding that liability and will also be shortening his own bondage as the result of passionlessness. rAgadveSadvayIdIrghanetrAkarSaNakarmaNA / ajJAnAtsuciraM jIvaH, saMsArAbdhau bhramatyasau // 11 // Tied to the long rope intwined with [ the strands of attachments and aversions, the soul is whirled about in the ocean of samsdra (transmigratory existence) for immeasurable time, led by ignorance ! Note:-Love and hatred, or attachment and aversion, are the causes of bondage and transmigration. The series of births and deaths is unending, except in the case of him who acquires Self-knowledge. Hence the statement that souls wander about in transmigration for time beyond measure. Ignorance of the real nature of the soul and the non-soul, and of happiness and what is not happiness though it may appear to be so, is the producer of loves and hatreds of embodied life. Led by these the soul comes and remains under the sway of karmic forces that drag it about in different conditions and grades of existence in the different parts of the world. vipadbhavapadAvarte, padikevAtivAhyate / yAvattAvadbhavantyanyAH, pracurA vipadaH puraH // 12 // The samsara (transmigratory condition) is like a wheel at a well, where before one bucketful of distress is got over a large number of afflictions overtake the soul !

Page #86
80-88-87-83) iSTopadeza Note: The thoughtful mind only discovers the world to be full of i pain in all conditions. No one thinks of associating happiness with the conditions of existence in the lower grades of life. The trees are rooted to the spot and remain perpetually exposed to the inclemency of seasons; they are further subjected to all kinds of afflictions in the shape of cutting. piercing, burning, uprooting and the like. The smaller insects are destroyed by the thousand by the careless movements of their bigger fellow-beings. No one cares for their writhings and suffering. The birds and beasts and fishes are seized and devoured mercilessly by animals and men. Man himself is a constant prey to the fear of death, and lives in perpetual dread of calamity and misfortune. Those even who may be regarded as favourites of fortune are troubled with many kinds of mental and bodily troubles of their own and of their relations and friends. And at the end of a career, even where it has been the least undesirable, there is nothing more comforting than the grave or the burning pyre to look forward to. Death and the blankness of death ever stare the thinking being in the face. Human life is short and the best of its conditions is ephemeral and fleeting; you have hardly celebrated the advent of a joy when its place is taken by affliction in some form or other. Those who are unlucky spend their whole time in crying and lamentations. Their suffering ceases even to excite the pity of the passers by, by its frequency. Some of them actually experience all the excruciating horrors of hell-life without being in hell! Kings and millionaires and potentates are no exceptions; they are subject to the painand misery which the flesh is heir to. The acharya therefore, justly says that this world of transmigratory life is so full of suffering and pain that you have hardly got-over one affliction when its place has been filled up with a dozen others. The wise should, therefore, only seek to obtain release from the world to obtain nirvana where there is eternal peace and joy and life unending. durajyenAsurakSyeNa nazvareNa dhanAdinA / svasthaMmanyo janaH ko'pi jvaravAniva sapiSA // 13 // He who regards himself as happy on account of the possession of wealth and other like objects of desire, that are obtained with great trouble, that require a lot of botheration in their protection and that are after all perishable, is like the fool who eats clarified butter when suffering from fever and then thinks that he is enjoying good health ! Note:Ghee (clarified butter) only goes to aggravate fever. so that he who eats ghee in that condition and regards himself as healthy because of his eating Ghee is a big fool. Precisely the same is the case with the man who considers himself happy because he is surrounded by the objects and

Page #87
EUR The Discourse Divine [2017 sources of pleasure. These, too, aggravate the heat and fever of lust, and depart sooner or later without producing anything like satisfaction, that is happiness and rest and peace. The acharya, therefore, points out that it is an act of folly to regard oneself as happy when enjoying material prosperity and the like, which, it is further pointed out, are acquired with a lot of trouble and exertion and which, involve a great deal of additional trouble in guarding and protecting, and which, notwithstanding all this worry and trouble, are ultimately bound to depart, being perishable by nature. vipattimAtmano mUDhaH pareSAmiva nekSate / dahyamAnamRgAkIrNavanAntaratarusthavat // 14 / / The fool is not warned by seeing distress overtake others, he acts like the man who, seated on the top of a tree in the midst of a burning forest, sees deer and other living things perish, but does not think that the same fate is soon to overtake him! Note:-The acharya here gives us a true description of the individual blinded by the lusts of the world, who though surrounded by calamity and distress all round is still unable to check himself in time to turn to the true side of life, taking no warning by the fate of others AyurvRddhikSayotkarSahetuM kAlasya nirgamam / vAMchatAM dhaninAmiSTaM jIvitAtsutarAM dhanam // 15 // Time is the cause of the shortening of the duration of life as well as of the increase of wealth : the amassers of wealth (thus] love money more than their lives ! tyAgAya zreyase vittamavittaH saMcinoti yaH / svazarIraM sa paGkena snAsyAmIti vilimpati // 16 / / . The poor man who accumulates wealth so as to be able to acquire merit and the destruction of evil karmas by spending it in charity is like the man who covers himself with filth in the expectation that he is going to bathe his body thereafter. Note:--The acquisition of wealth is accompanied by so much evildoing and evil-thinking that it itself implies a lot of sin accruing to the soul : what purpose can, then, be served by charity and good works thereafter. The man who enters a drain full of filth in the hope that he will have a good bath afterwards covers himself for a certain with filth. Whether he will be able to wash it off thereafter is an entirely different matter ! AraMbhe tApakAnprAptAva'tRptipratipAdakAn / ante sudustyajAn kAmAnkAmaM kaH sevate sudhI // 17 / /

Page #88
{X-P4-88-81986-88 ] iSTopadeza What! will any wise man indulge in the pleasures of the senses which cause trouble in their acquisition, enkindle lust and desire at the moment of enjoyment and are very painful at the time of parting ? Should a wise man do so, he would not abandon himself to the lustful feeling. Note: -According to the degree of foresight developed by them, men fall into three classes, namely, the short-sighted, the far-sighted and the farthest-sighted. The first class is that of fools, as all will agree. The corond is that of men who are worldly wise. They are learned and tnc ghiul, but only in matters pertaining to the world, and the concerns of the immediate life that comes to an end after some three score years and 1, when their wisdom also perishes. The third class comprises those few bui deeply thoughtful souls who have understood the nature of life and know that the soul survives the physical death. They are familiar with the true nature of things and know that there is no rest or peace for the soul outside nirvana. They are the farthest-sighted, for this reason; we may also call them Dharma - sighted, for Dharma signifies the ultimate Truth and the nature of things. Of these Knowers of the true nature of things it is said that they will not indulge in sensual lusts, knowing them to be the causes of suffering and pain, though not appearing to be such to the first or the second classes of men. Should a Knower of Truth be found to indulge in the pleasures of the world, he would not abandon himself altogether to them, but would only be influenced by them in so far as he is unable to resist the forces of karmic infatuation engendered in the past. The point is this that the knowledge of Truth changes the angle of vision of the wise one who may not be able to resist the temptation but who will detest himself all the time for his failings, where the fool will simply plunge himself head long in the whirling vortex of pleasures and lusts. bhavanti prApya yatsaMgamazucIni zucInyapi / sa kAyaH saMtatApAyastadathaM prArthanA vRthA // 18 // By the contact of which even pure objects are rendered impure and which is a constant source of affliction, to seek to provide such a body with the objects of pleasure is vanity ! Note: It is not the nature of the senses to ever attain to anything like a lasting sense of gratification. The source and store-house of impurity, the body may be surrounded by all sorts of luxuries and things that are expected to give one pleasure, but its cravings only increase while the things which it touches become impure for any other purpose ! b r utatutarTTU, DEFUTT*17* yaddehasyopakArAya, tajjIvasyApakArakaM // 19 // Jain Education 9ternational

Page #89
66 The Discourse Divine [ zloka Whatever action is beneficial to the soul is harmful to the body, and whatever action is beneficial to the body is harmful to the soul! Note: The association of the soul and the body being the cause of the pain & misery appertaining to embodied existence, nirvana really only signifies the destruction of the fleshy prison of the soul, when the latter, fully exalted and immortal in its own right, is installed in the Temple of Divinity as a God, by the mere process of emancipation from the bondage of matter. Hence, whatever tends to the fattening of the body is sarily the source of continued affliction to the soul and vice versa. itazcintAmaNirdivya, itaH piNyAkakhaNDakam / neces dhyAnena cedubhe labhye, kvAdriyaMtAm vivekinaH // 20 // When the divine wish-fulfilling Jewel and a piece of refuse both are obtainable by meditation, which of these will the man of discrimination choose? Note: The man of discrimination will naturally prefer the soul which is like a divine wish-fulfilling Jewel, capable of conferring the inconceivably great boon- the status and the joy of Divinity-to a passing pleasurable form of sense-tickling that is like a worthless piece of khali (a cake of sesamum seeds from which oil has been extracted) and serves only to prolong and to embitter the bondage of karmas. svasaMvedana suvyaktastanumAtro niratyayaH / atyaMta saukhyavAnAtmA, lokAlokavilokana: // 21 // This soul can be adequately known by self-contemplation and is of the size of its body, immortal, of an exceedingly blissful nature and the knower of Loka and Aloka ! Note: In this sloka the acharya has given a brief description of the soul as freed from the bondage of matter. It is, roughly speaking of the size, of its physical body and is indestructible, hence immortal. Knowledge and bliss appertain to it by nature, being but two of its divine attributes. It can be known adequately in self-contemplation, and when established in its natural purity, freed from the corrupting companionship of matter, it is the enjoyer of unbounded joy and the knower of the entirety of things, which constitute what is known as the Lokaloka (Loka=the universe of life and matter+aloka= the infinity of pure space lying beyond the Loka). saMyamya karaNagrAmamekAgratvena cetasaH / AKAIAAKAAIFETIAzraaarafa fra 112211 Controlling his senses, with concentrated mind, the knower of the Self should contemplate the Self, seated in his own Self, through the Self! Note: The contemplation of the divinity of the self, that is the soul, is only possible through the soul itself, by turning attention inwards.

Page #90
P0-28-32-23-28] iSTopadeza Now, because the self is seated inwards and the objects of the senses which attract and enthral the mind lie outwards the withdrawal of the mind from the outside, that is to say the controlling of the lustful cravings of the lower nature, is an absolute necessity for the realisation of the glory appertaining to Life. For one cannot serve two masters at one time. The Self and the world are antagonistic in nature. The dominance of the latter means the mancipation and distress of the former. Hence, the wise banish the world completely from their thoughts and attend with one-pointed mind to the glorious Divinity of the Self, seated inside. ajJAnopAstirajJAnam, jJAnam jJAnisamAzrayaH / dadAti yattu yasyAsti suprasiddha midam vacaH // 23 // Devotion to ignorance bestows ignorance, and devotion to Gnana (selfknowledge) bestows Knowledge : for it is well established that a thing can grant only that of which it is possessed ! Note: False beliefs and wrong convictions can never lead to true knowledge; for you cannot get what is not contained in the nature of a thing, e g., blood out of stones. But he who seeks knowledge is sure to be rewarded by enlightenment; for the law is that he who seeks shall find, he who asks shall get what he asks for and he who knocks shall be admitted into light, provided only the seeking, the asking and the knocking is sincere and persistent and in harmony with the nature of things, parISahAdyavijJAnAdAsravasya nirodhinI / jAyate'dhyAtmayogena, karmaNAmAzu nirjarA // 24 // By bearing with equanimity, by the power of the soulforce, the trials and hardships consequent on world-renunciation, is accomplished speedily the destruction of karmas and the stoppage of further inflow thereof ! Note:-There are two aspects of the karmic force the dravya and the bhava karmas. Dravya karmas simply mean matter which flows into the soul with every thought and word and deed. Bhava karmas are inner mental states, that is to say feelings, cravings and the like which are the causes that lead to the inflow of matter towards the soul. The bondage of the soul consists in the state of embodiment which signifies association with matter. The ascetic aspires to separate his soul completely from th rial impurities that defile and hold it in bondage. The inflow of matter is termed asrava, and takes place only because of a certain kind of magnetic attraction which the soul develops under the influence of desire. It ceases when the soul becomes desireless completely. The matter existing in combination with the soul also then begins to dissolve and soon becomes separated from it. This is termed nirjara, in the course of which many

Page #91
The Discourse Divine [ 2012 hardships have to be faced by the aspirant. If these are cheerfully borne, the goal of freedom and bliss is reached speedily, and the soul becomes a pure and perfected God. The destruction of desire, therefore, is the key to the situation, and the acharya points out that those who preserve equanimity of mind in the midst of trials and temptations speedily attain to the Supreme Status by the stoppage of the fresh inflow and the destruction of the existing karmas. kaTasya kartAhamiti, saMbaMdhaH syAd dvayordvayoH / dhyAnaM dhyeyaM yadAtmaiva, saMbaMdhaH kIdRzastadA // 25 // In a statement such as 'I am the maker of the mat', two objects are implied; but where the soul itself is the instrument as well as the object of contemplation; how can there be duality in that state ? Note: This sloka is intended to further elucidate the nature of selfcontem plation which is non dual. There are in that state no two separate objects like a mat and the man who made it; but the object of contemplation is the same as he who contemplates. The soul in reality only contemplates its own inherent glory, so as to realize its hidden divinity. Hence acharya points out that there is no room for duality in the process of pure self-contemplation. badhyate macyate jIvaH, samamo nirmamaH kramAta / tasmAtsarva prayatnena, nirmamatvaM vicitayet // 26 // The soul involved in the delusion of egoity is enmeshed in the bondage of karmas; he who is free from delusion of egoity is freed from the bondage of karma, this is the order of things; such being the law, one should try in all possible ways to attain to pure self-contemplation, devoid of the delusion of egoity. Note:-We have already seen that desire is the root of bondage. Here the acharya takes us a step further towards the analysis of desire, which is rooted in the delusion of identity with the body. The ordinary man only knows himself as the physical personality and naturally remains absorbed in the gratifications of the bodily cravings and wants. This is the delusion which the acharya warns us against eko'haM nirmamaH zuddho, jJAnI yogIndragocaraH / bAhyAH saMyogajA bhAvA mattaH sarve'pi sarvathA // 27 // I am one, I am without delusion, I am the knower of things, I am knowable by Master Ascetics; all other conditions that arise by the union of the not-self are foreign to my nature in every way ! Note: The soul is here described from what is known as the nish chaya

Page #92
84-28-20-26-28-30] iSTopadeza naya, that is to say in respect of its pure natural attributes, in other words, as a pure spirit. The pure spirit is devoid of parts, and therefore only one; being a pure embodiment of knowledge, without any obstructing veils to curtail the field of its knowing functions, it is devoid of delusion; rid of all forms of defilement and corruption, it is pure; having omniscience for its attribute, it is the true knower; and not being endowed with sensible qualities, it is knowable by the super-clairvoyant vision of Great Ascetics and Saints. All the other qualities, attributes and relations which appertain to embodied existence are really produced under the corrupting influence of matter, and are, therefore, not natural to a pure Spirit. duHkhasaMdohabhAgitvaM, saMyogAdiha dehinAm / tyajAmyenaM tataH sarva, manovAkkAyakarmabhiH // 28 // The souls involved in transmigration have to suffer a multitude of afflictions, owing to the association of the not-Self, the body and the like : therefore, I shall i renounce them along with all the activities of the mind, the body and speech ! e:--He who does not control the activities of his mind, speech and body, which are the three channels of sin, only prolongs his bondage and the transmigratory life which is simply full of pain and misery, even under the best of conditions. The aspirant after the final release, therefore, resolves in the manner indicated in the text. na me mRtyuH kuto motina me vyAdhiH kuto vyathA / nAhaM bAlo na vRddho'haM na yuvaitAni pudgale // 29 // I am not subject to death;' then, what should I fear death for ? Nor am I subject to disease, then, what can cause me pain ? I am not a child; I am not an old man; nor am I a youth : all these appertain to the flesh (matter) ! Note:-Pure Spirit is free from death and disease, and has no concern with the divisions of life, childhood, youth, oldage and the like. These are different conditions that appertain to the body of matter, which is, undoubtedly, not the same thing as Spirit or the soul. Why should. then, one fear death ? and how can one be really affected by disease ? The saint, knowing the pure immortal and incorruptible nature of the soul speedily attains to the highest and best condition of Life which is enjoyed by all who acquire the purity of their spiritual nature. / bhUktojjhitA muhurmohAnmayA sarve'pi pudgalAH / ucchiSTeSviva teSvadya, mama vijJasya kA spRhA // 30 // Again and again, through delusions, have the bodies of matter been enjoyed and thrown off by me; how can I long for them now that I am endowed with true wisdom; for no one likes to eat the leavings

Page #93
The Discourse Divine [ Fotfi Note:-In the past infinity of time, during which the immortal soul has never ceased to exist, it has put on all kinds of bodies and enjoyed again and again, the pleasures appertaining to embodied existence, through them, throwing them off always at the end of each form of life. The bodies and things of matter are thus like the leavings in a plate which nobody will like to eat. The Right Believer, whose vision has been clarified to perceive the true side of Life, therefore, cannot long for them, since it will be like a longing to eat the leavings and refuse karma karmahitAbandhi, jIvo jIvahitaspRhaH / svasvaprabhAvabhUyastvo, svArtha ko vA na vAMchati // 31 // karma works in its own cause; the soul works for its own good : who is there in the world that will not work for his own good when he has the power to do so ? Note:-Since karma produces karma, and thus is the cause of the perpethation of the soul's bondage, it is here described as working in its own cause, the soul also works for its own good, that is to say against the Karmic power, when it is able to do so. The interests of the two thus clash with each other. The acharya here exhorts the soul that has acquired the wisdom of the saints to gird up its loins for the destruction of the enemy; further is no one in the world who will not like to destroy his foe when he has the power to do so, especially such a foe or Karma, that acts by stealth and strikes mercilessly and hard. paropakRtimutsRjya, svopakAraparo bhava / upakurvanparasyAjJo, dRzyamAnasya lokavat // 32 / / O Witless one ! thou art serving this visible show that is not thyself; thou shouldst now renounce doing good to others and take to doing good to thine own Self ! Note: It is the way of the world that one gives up serving those who are found to be inimical to oneself. The soul has been serving its physical body and the rest of the visible sensible panorama; in the belief that its good lies with the things outside itself. But it has now learnt their real nature. They are all the ties and joys and relationships of the world, taken together-only so many enemies in disguise ! The acharya, therefore. exhorts the soul that is endowed with true insight into the nature of things to abandon them to their own fate and turn to its own welfare, that is, to take self contemplation. gurUpadezAvabhyAsAtsaMvitteH svaparAMtaraM / jAnAti yaH sa jAnAti mokSasaukhyaM niraMtaram // 33 //

Page #94
38-37-37-38-34-38] iSTopadeza He who has acquired the discrimination between the Self and the notSelf, through the teachings of the preceptor, by repeated meditation on the nature of things, or by direct inner Self-perception, that great soul enjoys the happiness appertaining to salvation constantly ! Note:-Salvation and the happiness appertaining to it are obtained by self-contemplation, when the karmas are destroyed and the soul is left as a pure Spirit, omniscient, and blissful and immortal in its own nature. svasminsadabhilASitvAdabhISTajJApakatvataH / svayaM hitaprayoktRtvAdAtmaiva gururAtmanaH // 34 // Because of its internal longing for the attainment of the highest Ideal, use of its understanding of that Ideal, and because of its engaging itself in the realisation of its Ideal, because of these the soul is its own preceptor ! Note:-The outside Teachers and guides are only helpful where the soul itself is ripe for advancement on the path; their word is of no avail where the hearer is not open to receive it. For this reason the real teacher and guide is the soul itself; and so far as exertion is implied in the realisation of the Ideal, it is the soul's own action which can ever lead to its advancement and progress on the path. Hence the statement that it is its own preceptor ! nAjJo vijJatvamAyAti vijJo nAjJatvamRcchati / nimittamAtramanyastu, gatedharmAstikAyavat // 35 // Those not yet qualified for the acquisition of Truth cannot become the knowers of Truth; the knowers of Truth cannot become devoid of it; external Teachers are useful like Ether which is but helpful in the motion (of moving things)! Note:-The charya here elucidates the nature of the teaching from an outside source. It is like ether which is helpful to the object in motion, but which does not push or move any one. Similarly an external Guide can help only the soul that has acquired a longing to proceed on the Path of Freedom; he cannot impart the impulse which is to initiate the proceeding ! abhavaccittavikSepa, ekAMte tattvasaMsthitaH / abhyasyedabhiyogena, yogI tattvaM nijAtmanaH // 36 // He in whose mind no disturbances occur and who is established in the knowledge of the Self,-such an ascetic should engage himself diligently in the contemplation of his soul, in a lonely place. Note:-The one-pointedness of the mind which is necessary for steady meditation is exceedingly difficult in a place where there is even a likelihood of disturbance. Hence, it is pointed out here that self-contemplation should be performed in a lonely place.

Page #95
The Discourse Divine [lin yathA yathA samAyAti, saMvittau tattvamuttamam / tathA tathA na rocaMte, viSayAH sulabhA api // 37 // As greater and greater progress is made in the realization of the glorious Self, so is lessened, more and more, the liking for even those objects of pleasure which may be obtained with ease. Note: This sloka describes the effect of the progress in self enjoyment. It is destructive of the cravings of the lower nature. The Self is blissful by nature; he who begins to enjoy the divine thrill of spiritual bliss certa cannot thereafter hanker for worldly pleasure, the craving for which decreases as the enjoyment of true happiness increases. yathA yathA na rocaMte viSayAH sulabhA api / tathA tathA samAyAti saMvittau tattvamuttamam // 38 // As even those objects of pleasure which are easily obtainable become increasingly intolerable, in the same measure does the glorious self come into one's enjoyment ! Note: The enjoyment of the natural inherent joy of life increases side by side with the sense of indifference for worldly pleasures. Thus the more there is of the enjoyment of the internal spiritual happiness, the less is the craving for the sense-produced pleasures; and, conversely, the greater the sense of indifference for worldly attractions and joys, the greater the enjoyment of the real bliss appertaining to Life nizAmayati niHzeSamiMdrajAlopamaM jagat / spRhayatyAtmalAbhAya, gatvAn yatrAnatapyate / / 39 / / The seeker of the self regards the whole world as a product of illusion, and is moved by the desire to attain to self-realization. If he ever becomes entangled in anything else he repents of it! Note:-Self-realization is possible only by completely turning the back on the temptations and snares of the world; hence, he who longs to attain to it must, regard the panorama of the world as transient, instable and fleeting, in other words, as the product of illusion. The wise man will thus never allow himself to be entangled in anything worldly. Born with all the weaknesses of the human nature, he is nevertheless subject to powerful cravings and impulsions, and may, under their influence, deviate from the proper path. The acharya says that the true characteristic of a wise man is that whenever he is entangled in any of the wordly pleasures, neglecting his proper dharma (duty), he will be repenting of his wrong action, even while doing it. For repentance implies confession which is half the amends.

Page #96
30-36-38-80-8-8-83] iSTopadeza icchatyekAMtasaMvAsaM, nirjana janitAdaraH / nijakAryavazAtkiciduktvA vismarati drutaM // 40 // The seeker after the Self longs for solitude, prefering dissociation with men; if he has to speak to men for a purpose of his own, he puts it out of his mind as soon as it is said ! Note :-Solitude is absolutely necessary for pure self-contemplation. bruvannapi hi na brUte gacchannapi na gacchati / sthirIkRtAtmatattvastu, pazyannapi na pazyati // 41 // He who has firmly established himself in the knowledge of the Self, ne does not speak while speaking, does not move while moving and does not see while seeing ! Note :-When a man has put his faith firmly in the Self his actions cease to bind, that is to say, affect him. His activity in such a case ceases to be volitional and becomes automatic, as it were. Of such a being it is correct to say that speaking he does not speak, moving about he does not move about, and seeing he does not see. kimidaM kIdRzaM kasya, kasmAtkvetyavizeSayan / svadehamapi nAvati, yogI yogaparAyaNaH // 42 // The ascetic immersed in the process of self-realization has no awareness of even his body. being undisturbed by questions such as what is the soul ? What is its nature? Who is its master ? From whom is it derived ? Where does it reside ? and the like. Note :-In the culminating samadhi (the condition of entrancement of self-realization) thought is over-powered by the thrilling pulsation of the joyousness of self-feeling. Consequently, no question arises as to the nature, attributes, etc., of the soul-substance. The entire soul is then filled with the rapturous rhythm of a life that is at once illumined and blissful by its own light and the inherent ecstasy of delight. In that state there can, of course, be no engrossment of the conscious faculty with the idea of the physical personality or its basis and abode, the body of matter, yo yatra nivasannAste, sa tatra kurute rati / yo yatra ramate tasmAdanyatra sa na gacchati // 43 // He who abides in a place, becomes, attached to the place, he who takes a liking to a locality does not give it up to go elsewhere? Note:- This is the general rule. When a person likes a place he sticks to it does not think of leaving it and of going to another place. Similary, the ascetic who loves the state of the samadhi of self-realization never 10

Page #97
74 The Discourse Divine [ 19 entertains the idea of departing from it, it being full of delicious joy and ecstasy for him. agacchaMstadvizeSANAmanabhijJazca jAyate / ajJAtatadvizeSastu, badhyate na vimucyate // 44 // The ascetic, not stirring out of his Self and not attending to the particular natures of the not-self, does not become their enjoyer; by not enjoying the not-self he is not bound by karmas, but becomes released from them! Note :-The law governing karma and transmigration is this that attachment and aversion for objects of the senses are the causes of bondage of the soul. They cause the influx of a kind of subtle invisible matter into the soul substance, and the fusion of the inflowing material with the soul is the form of the bondage of karma that is so harmful to the self. The soul not falling in the category of the objects of sense. its contemplation does not give rise to attachment and aversion; on the contrary, it is productive of a state of equanimity and indifference in the mind that is engaged in the enjoyment of the natural inborn joy of his own real self. Hence he is not afflicted with fresh karmic bondage while he is engaged in selfcontemplation. In addition, his existing karmic bonds also begin to break up on account of the prevailing state of equanimity; because what is attracted into the soul in consequence of an agitated state of the mind must begin to disperse and depart when a contrary state is established therein. The acharya, therefore, says that the samadhi of self-feeling has a two-fold merit : it is firstly, not productive of any additional mancipation for the soul, and, secondly, it is actually destructive of the existing bondage. paraH parastato duHkhamAtmaivAtmA tataH sukhaM / ata eva mahAtmAnastannimittaM kRtodyamAH // 45 // The not-self are surely never the Self; only sorrow accrues to the soul from them : the Self ever remains the Self; it is, therefore, the cause of happiness; because of this, great personages have exerted themselves for the realization of the Self! Note :-The distinction between sense-produced pleasure and the natural joy appertaining to the soul itself is again emphasized here by the acharya, for what shall a man profit if he gains the whole world but loses his own soul? The fact is, as the Jainacharyas have demonstrated, over and over again, that the soul is blissful by nature and comes into the enjoyment of surpassing, unsurpassed bliss by the simple practice of self-feeling. The pleasures of the world are false and illusory, as compared with the joyousness of life itself. They even fail and deceive one in the most critical moment.

Page #98
88-84-88-89] iSTopadeza 75 Moreover, nothing in the class of the not-self is lasting and unperishing, so that he who becomes attached to them has sooner or later to lament their loss. Sometimes he himself has to part from the objects of pleasure, when the parting is all the more terrible. What good can, then, come of attachment to the objects in the world ? Atman (the Self) alone is, thus, the fit object of attachment, and it rewards the devotee with life eternal and knowledge and joy unlimited ! avidvAnpudgaladravyaM, yo'bhinaMdati tasya tat / na jAtu jaMtoH sAmIpyaM, caturgatiSu muMcati // 46 // Matter which the undiscerning soul attaches itself to, never leaves him wherever he goes in the four gatis! Note :-Gatis signify the four principal types of embodied existence, in which souls are being constantly born and reborn in the course of their transmigration. These are the celestial, the hellish, the human and the subhuman or the lower kingdoms, the last of which includes all kinds of animals, plants and all other lower forms of life. All these are imposed on the soul because of the companionship of matter of which the not-self are chiefly composed. The law of the influx of matter has already been noticed a little earlier. It shows that the effect of the love of the not-self on the Self is its being over-powered by matter in the shape of the undesirable forces of karma that drag it from one gati to another or in the numerous classes and sub-classes of the same type. The acharya, therefore, discourses on the folly of the undiscerning who perpetuate their bondage by their own acts, not knowing the nature of the Law that keeps the soul tied to the ever revolving wheel of transmigration. He who allows himself to fall in love with matter-and all the not-self are perceived by us only in so far as they are matter-should know that the object he falls in love with will not abide to console or grant solace to his heart for ever, but matter will cling to him, because of that act of love, all the more closely ! Knowing this, the seeker after the glory of the Self will shun the pursuit of the objects of the world once the law is shown to him. AtmAnuSThAnaniSThasya vyvhaarbhiHsthiteH| jAyate paramAnaMdaH kazcidyogena yoginaH / / 47 // He who is firmly established in his own Self and keeps away from the worldly intercourse, a supreme kind of happiness is produced in the being of such a yogi ! Note :-Divine bliss is the nature of the soul which is realized the moment one is rid of all the sense of attachment to the world and is immersed in pure self-contemplation.

Page #99
76 The Discourse Divine AnaMdo nirdahatyuddhaM karme dhanamanArataM / na cAso khidyate yogI, bahiduHkheSvacetanaH // 48 // | Self produced happiness is constantly burning up the karmic fuel in large quantities, while the yogi, indifferent to the external pain, is not affected by it in the least! Note: The Master Ascetic is constantly absorbed in the enjoyment of the spiritual happiness pertaining to his soul, and is, therefore, not affected by bodily discomforts and pains to which he dose not even attend consciously. [ zloka avidyAbhiduraM jyotiH paraM jJAnamayaM mahat / tatpraSTavyaM tadeSTavyaM tadddraSTavyaM mumukSubhiH // 49 // That excellent and supreme light of the Self is the destroyer of ignorance, the seekers after salvation should always engage themselves in questioning others about it, in affectionately seeking it and in realizing it by actual experience! Note The soul being the embodiment of knowledge is antithetical to ignorance. Hence the injunction to be constantly engaged in talking and thinking of it and in feeling it in every other possible way. It will not do to turn to the Self for a moment or two once a week or even every day; for the habit of the mind is that it runs always after what has engaged its attention the most of the time. The reason why novitiates in yoga find it difficult to concentrate their mind on the Self is to be found in the fact that their habitual thinking unconsciously directs the stream of thought into the accustomed channels of activity, and the slightest temptation, which they have never learnt to resist, suffices to steal away their determination. jIvosnyaH pudgalazcAnya, ityasau tattvasaMgrahaH / azrugzua fanfacaiseg_aeda fataz: 114011 The Self is different from matter, matter is different from the Self. this is the quintessence of all the compilations of wisdom; all the rest of knowledge is but an amplification of this! Note:-Here the acharya sums up the result of the entire discourse and says that the one thing to know is the fact that the soul is not matter, nor matter the soul. This is the quintessence of philosophy, though it is necessary to explain it in detail for the benefit of the ignorant who entertain many doubts on the subject. Whoever has understood this one crucial point or fact thoroughly, so that no doubt is left in his mind concerning the nature and divinity of the soul, is the knower of truth who is

Page #100
XC-89-40-48] iSTopadeza oo sure soon to reap the benefit of his knowledge, and attain to the supreme status outside the painful dreary realm of transmigration and the kingdom of Death. For the soul being actually divine by nature, its divinity remains unrealized only just so long as it is ignorant of itself and devotes all its time to the pursuit of the non-self. Hence, when Self-knowledge has dispelled the thick mists of ignorance and set its natural energy of dispassion in opposition to the forces of karma the destruction of the latter becomes only a question of time, and is encompassed, generally, in the course of three or four incarnations, when it is loft, as the result of the process of selfrealization, as a pure Spirit, all-knowing, immortal and eternally blissful, a pure and real Divinity, second to none in the three worlds, and the object of devotion and worship on the part of devas (celestials) and men. iSTopadezamiti samyagadhItya dhImAna, mAnApamAnasamatAM svamatAdvitanya // muktAgraho vinivasansajane vane vA muktizriyaM nirupamAmupayAti bhavyaH // 51 // The wise bhavya* who has well understood the teaching of the "Ishtopadesha." and who maintains the serenity of the mind by the effort of his will when he is respected as well as when disrespect is shown to him, and who has freed himself from the attachment to the non-self, obtains the matchless treasure of moksha, whether he live in a city or in a jungle! Note :-Faith in the glorious nature of the Self and the mental equanimity are the chief things necessary for the obtainment of release from the cycle of births and deaths (transmigration). The rule with faith is that it never fails to translate itself into action, sooner or later, since belief is the builder and noulder of character, and the controller of impulses. For this reason, even the greatest sinner need not despair, and if he will intelligently try to understand the teaching herein imparted and apply himself to put faith into it he will soon find himself travelling on the road to saintship Whether he walks towards it or travels in some more speedy way, will depend on the nature of the obstruction that might be offered by the karmas of his previous like. But even the worst of karmas begin to lose their power under the loosening influence of the Right Faith, and are speedily destroyed by the scorching fire of Right Knowledge. Mental equanimity is speedily reached in this manner, and the rest becomes easy by a constant meditation on the "Ishtopadesha which is the Discourse Divine a name of the book in the reader's hand ! *The soul that is endowed with realizable potentiality for the attainment of salvation is termed bhavya, while the abhavya (a=not + bhavya) is the soul that is potentially divine like the bhavya, but with a portentiality that is not realizable into actuality.

Page #101
FOREWORD Shri Pujyapada Swami the author of the "Ishtopadesha" (Dis course Divine) was a Jaina saint, of the Digambara sect, who flourished in the fourth century A.D. He composed several important works on the Jaina Philosophy and Religion of which the "Sarvartha Siddhi,' (an elaborate commentary on the Tattvartha Sutra, which may be termed the Jaina Bible), Jainendra Vyakarana' the Samadhi Shataka" and the "Ishtopadesha" are the most famous. The last-named work was translated into Hindi from the original Sanskrit by Shri Dharma-Divakar, Dharma Bhushana Brahmachari Shital Prasadji in the year 1923. I have now translated it into English, at the suggestion of the respected Brahmachariji himself from his Hindi translation. The English translation has been personally revised by the Brahmachariji to whom I am indebted for the favour. The "Ishtopadesha" is a charming composition in adhyatma-rasa, that signifies a sort of direct appeal to the experience of se!f-realization rather than a metaphysical study of the soul-nature through the intellectual faculty. I have no doubt that it will prove very serviceable in fixing the attention of the contemplative thought, and, read intelligently. will enable the thoughtful to burn up his karmas on the adhyatmic alter of the Glorious Divinity of the Inner Self. Hardoi 17th May, 1925 C. R Jain

Page #102
CONTENTS 80 81-92 00 00 00 00 W WNN 00 00 00 00 01 01 00 00 I. Introduction Il Versified Sermons 1. Obeisance God and Self Path of Peace and Piety 4. Philosophy of pain and pleasure 5. Ignorance the cause of all ills 6. Worldly life is a chain of pains 7. Wealth is no remedy for worldly ills 8. Concentrated thought is the only remedy Self is the only thing worth realization 10. Path of self realization 11. Superiority of a devotee 12. The unreality of worldly life 13. The Path of victory 14. The unholy union 15. The divinity of self 16. Futility of worldly quest 17. The struggle of life 18. Appeal to self 19. Master's role in spiritual culture 20. In reality self is his own guide 21. The essential requisites of a devotee 22. Life features of a yogi 23. Yogi enjoys a free life 24. Self culture is the best culture 25. Summum bonum of life 26. Brief story of truth 27. Blessings 82 87 87 88 88 89 89 89 89 90

Page #103
Introduction ISHTOPADESHA (ECETT ) (Happy sermons) is a didactic poem of 51 Stanzas in Sanskrit by Swami Pujyapada, a great saint of India, born in the Karnataka region in the 5th century A.D.* He was the preceptor of Durvinit, the then ruling King of the great Ganga dynasty of the Deccan. His real name was Devanandi but being held in high esteem by all, he was renowned as Pujyapada i.e. one whose feet are worth worshipping. For his lofty thinking, pure living and high order of asceticism as described in many inscriptions and Shastras of Karnataka, he was known as one who was untouched by earth, and whose ablution water of feet could change iron into gold. Besides being a saint of high repute, he was a great scholar and thinker of his times. For his lucid style, precise expression and masterly exposition of the subject he has held a revered place amongst all Indian writers. His works on medicine, grammer, prosody and Jain philosophy, have always been regarded as works of standard value by all the subsequent scholars of India. Amongst these works his Sarvarth Siddhi (Hafifuft), a commentary on Tattvarth Sutra (arata)-a compendium of Jain Metaphysics and cosmology written by Uma Swami of the first century A.D. in aphorisms-is a work of rare value, being a key to this vast treasure of knowledge. Jainendra Vyakarana ( TFT) is an equally important work on grammer written by him. Samadhi Shatak (T F ) ("Equanimity'') in 100 stanzas is an-other didactic poem composed by him. It is a work of about double the size of Ishtopadesha and is an outcome of his deep thinking and realisation of truth. This work undoubtedly possesses a rare spiritual charm. It provides a consolation to an afflicted mind, and an inspiring vision of the divine life to seeker after truth. To advance, the cultural relationship between the East and the West-a dire need of our times, I have for the present selected Ishtopadesha-"Happy Sermons." as the first offering for being presented to the western peoples in a western garb. In order that readers who take liking to these sermons, may remember them by heart, the translation has been done in a versified form; stanza, for stanza, but where the literal and formal translation of a stanza was unintelligible to convey the full substance of the pithy sayings and abstruse ideas condensed in it, a free and liberal style has been applied to expand it into several stanzas. Though taking this freedom with the style, the matter has been arranged in the same order as has been adopted by the original author. Every stanza of the original poem, whether rendered singly or in an expanded form has been numbered in its serial order on the left hand side, while the verses of this expanded composition have been numbered on the right hand side of the margin. Headings have been newly inserted to show the themes of the succeeding verses. As to how far I have been able to fill up these verses with spirit which the saint wishes to convey through these sermons, is to be judged by the fancy, bestowed by western readers on this composition. In case it bears good fruits I shall try to offer Samadhi Shatak also in its versified form as a next contribution to the noble cause of strengthening the cultural relations between the East and the West. The original text of the poem in Sanskrit has also been printed in this publication so the lovers of oriental studies have a facility of consulting it, and enjoying the original work of the master poet. Panipat, Jai Bhagwan Jain Mahavir Jayanti 1954 Advocate. * B. Lewis Rice - Journal of Royal Asiatic Society-1800, p. 245 ff.

Page #104
1. 2. of fact . Happy Sermons Mr. Jai Bhagwan Jain, B.A. LL. B. Obeisance I bow to the all knowing Lord, By total extinction of all flaws, Who shone forth into purest glow, And paved for all, salvation path. 1 God and Self God is self and self is God, Both are one like ore and Gold The difference lies in their modes, The pure is one, the other impure. 2 As ore transforms into gold, When released from foreign things, So self does evolve into God, When released from matter's strings. 3 Self is gripped by foreign matter, When tinged with egotistic trends, And gets relieved from its meshes, When filled with vision of cosmic rhythm. 4 To fill the self with cosmic rhythm, It needs a change of inner heart, Such as to shine coal in jewel, It needs a change in atomic form. 5 With broader outlook of the life, Greater and greater grows the soul, When all is compassed by the self It one and one becomes with God. 6 Path of Peace and Piety. It becomes a traveller in the summer, When treading towards the sweet home To follow a safe straightened path, Covered by cool shade of groves. 7 Similar in the walks of life, Moving towards the goal of truth, It behoves a man to firmly stick, To path of peace and good conduct. 8 3. Jain Educatio international

Page #105
iSTopadeza [9-17 4. The path of peace is double good, It comforts here and onwards, Through lovely vistas of heavens, Leads to the goal of eternal bliss. 9 While the unruly ways of life, Denying equal rights to all, Are ever a menace to this life, And onwards lead to hellish broil. 10 It does not matter for a man, To carry weight to half a mile, Who's fit, strong and ever used, To carry weight to many miles. 11 So far a path of peace and good, Which leads to goal of eternal bliss, It is not hard to reach a heaven A half way house on the trip 12 Heaven, place of songful plays, Free from worldly foes and fears, Is not the abiding goal of life, But halting place in march of life. 13 Philosophy of Pain and Pleasure Pleasures, pains of earthly beings, Are mere self's imagery things, They exist no-where but in mind, Engendered by fantastic whims. 14 No outer things are good or bad, They so become by likes dislikes, A food for one is not for all, It is a well-known fact of life. 15 So all the mates of worldly play, Which look delightful and so gay, Become how hideous, out of tune, When one is filled with grief and gloom. 16 Ignorance, the Cause of all Ills Being all engrossed in ignorance, Like drunkards under cover of drugs, Worldly beings have lost their sense, Of looking things in true colours. 17 7.

Page #106
18-26] Happy Sermons 8. 9. 10 It is al! due to ignorance. That things all distinct and aloof, Like spouse, children, body, wealth, Are all viewed as parts of self. 18 If seen with clear crystal vision, Free whims of likes, dislikes, No more related to us they are, Than forest trees are to birds. 19 They flying come from distant lands, Settle on trees for the night, And take to wings for quarters new, When morning comes with feast of light. 20 As digger lowers the spade from high, The digger too is lowered by spade, Who lowers others by aggression, Is surely lowered by the same. 21 This Law of action and reaction. Though patent in the realm of life, But strange it is they fly in passion, When paid are in their own coin. 22 For false whims of likes, dislikes, Born of the egotistic trends, Self is dipped from eternal time, In deep waters of births and deaths. 23 Worldly Life is a Chain of Pains. The worldly life is set on frame, Ever on move like waterwheel, Full of turns of ills and pains, With little rest from cares and needs 24 Wealth is no remedy for worldly ills. Wealth hard to earn, and retain, Unstable most, and most unsafe, One is never safe and sound with it, As fever patient with use of ghee. 25 A rich man like the common folk, Infested though with diverse woes, Yet being filled with self conceit, He thinks himself immortal being. 26 11 12. 13. 14

Page #107
iSTopadeza [27-35 Like fools taking perch on the tree, In the midst of forest fire, He does not look to roaring flames, Engulfing him like other beings. 27 With passage of the fleeting time, Near and near man draws to end, But how strong is the lust of pelf, He looks to wealth and not to end. 28 A poor man wanting heaps of wealth, To give them off in public alms, Is like a fool who puts on mud, To wash it off with holy bath. 29 The lustful pleasures of the world, No sure-hand-maids of the wealth, They while departing leave behind, Grief and sorrow for the mind. 30 6. 17. 8. Nor body is the end of life, It is too frail and short in time One need not for its sustenance, Use vile means to heap up wealth. 31 Made of bones and loathsome flesh, Offensive filth and nasty germs, It is too hideous and impure, To turn sacred with wealthy hoard. 32 What doth add to vigour of flesh, Doth verily sap the vigour of soul. And what doth add to wealth of soul, Doth verily end the needs of flesh. 33 9 As wealth increases greeds of flesh, It verily saps the life of self, Of what use is the gain of wealth, Which makes you lose divine self. 34 Concentrated Thought is the only remedy 20. Every thing can be had in life, By force of concentrated thought, Both the precious and the worthless, Philosopher's gem, or piece of stone. 35

Page #108
36-44] Happy Sermons It is to be settled by the wise, Which of the two is worth attempt, The divine self of eternal bliss, Or mortal life of filth and ills. 36 Self is the only Thing Worth Realization The self enframed by body though, Is embodiment of the perfect light, Shining all, beyond and near, Visible, pure and crystal, clear. 37 Excellent bliss, the sublime peace, Free from time, unbound by space, Infinite, nearest, beyond the beyond, Undying, eternal, ever living. 38 The final truth, the perfect whole, The end of ends, the goal of goals, The aim, the light and the way, It is the thing to get realised. 39 21. 22. 23. Path of Self Realization To know, realise the boundless soul, Let outward senses be controlled, Give urges their an inner trend, To seek with in the joyful ends. 40 Achieve all this with firm resolve, Of mind kept in a balanced poise, Then drawing yourself within the self, Meditate on self in steady pose. The senses and their objects are, Made of dull, rash, callous matter, Whoever follows their foot prints, Is sure to fall in painful pits. 42 But if the voice of enlightened self, Is heard. grasped and put to work, One makes a gain of spiritual power, And enjoys the fruits of peace and joy. 43 Whatever is inherent in a seed, Is sure to grow up in the field, So ignorance gropes in darker zones, And light leads to cherished home. 44 41 85

Page #109
iSTopadeza [45-52 24. 25. Superiority of a Devotee A devotee of enlightened self, Conquers all the pains of flesh, He lets not in the vicious trends, And uproots what are seated deep. 45 When subject object are distinct Separation surely severs their link, It does not touch devotee's lot, He is both the seeker and the sought. 46 While one who clings to earthly things, And claims the same as his own, He mourns and groans with sorrow's pangs, Deserted when he is left alone. 47 The Unreality of Worldly Life Self is self and matter is natter, The twain can never meet in one Their union rests on ego's whims, Baseless, flinsy and unreal. 48 When one is free from ego's whims, Free he is from matter too, So one should make his best efforts To free himself from ego's rule. 49 26. 27. The Path of Victory In all hours of day and night. Sitting, walking or sleeping, To conquer the evil of egotism, Think. meditate and ever feel. 50 *Bereft of all the physical ties, I am one, alone, and free, Untinged by passions and emotions, Peace and purity reign in me.' 51 "A seer, a master seer of things, I stand above, aloof from seen, Unbound by egotistic whims, I compass all of them in peace". 52 "All the things of the outer world, Inherited and acquired by us,

Page #110
53-61] 28. 29. 30. Happy Sermons Are wholly separate and others, There is no love lost between us" The Unholy Union 53 Union of self with physical things, Is perennial source of pains and ills, With all thy force of thought, word, deed, Give up thy greed for outer things. 54 The Divinity of Self To arise above the earthly woes, Should never lose the sight of soul, O feel and feel the warm delight; In divine dignity of the soul. 55 I am not the death, nor disease, Neither young, adult, nor old, All these things belong to flesh, Nothing is there to fear and mourn. 56 I am, I was; shall ever be, This is the basic truth of life, In all the quests of the charmful bliss, I am the architect of plights. 57 "Powerful with my aspirations, Resourceful with imaginations, Blissful with glorious hopes, I tread my way through thick and thin." 58 Futility of Worldly Quest "Enchanted by the charms of dust, Again and again I turned to it, Filied, refilled in all its forms, Put all its poses and its tints." 59 "Moved up and down in varied ways, In various climes, in various places, Lived in heaven, hellish zones, But none gave the cherished goal." 60 "Ages have past and eras rolled, Still no rest from outer quests, Now let me turn to inner self, For tried old things, no use of quest. 61 87

Page #111
CC iSTopadeza [62-70 The Struggle of life 31 The great struggle of worldly life, Against pain, wants and ignorance, Is struggle against the physical bonds, Forged by foolish whims of self. 62 Self and matter both are real, But differ in roles of cosmic plan, The one is subject, object other, To cast in forms the inner dreams. 63 The self is whole of space and time. Of charms, of beauty, joy and light, While matter is dark, dull, decaying, Ever on move for new combines. 64 Though highest charming truth is self, But self through his ignorance, Entangled in the outer meshes, Confuses matter with his self. 65 Thus there sets a servant's rule, Matter assumes the master's role, But self being the motive force, It ever asserts the will of soul. 66 As both belong to distinct realms, They ever differ in their trends, The self is astir for the whole, The matter tends to dingy cells. 67 Life is thus an eternal struggle, To evolve freedom from the bonds, Life from death, the light from dark, Purge from vice, peace from woes. 68 Appeal to Self 32. O Self! awake, how long will thou, Serve dictates of alien rule, And feel proud with names and forms, Like a fool who works as tool. 69 Delay not throw the foreign yoke, And busy thyself with own welfare, Rule thyself with thy own self, For self rule is the best for self. 70

Page #112
71-78] Happy Sermons 33. Master's Role in Spiritual Culture The eternal bliss reveals on him, Who discerns self from motley heap, To equip thee with discerning sense, Practise to sit at master's feet. 71 Master is great beacon light, Showing the various paths of life, But helping only those ship-wrecked, Who themselves feel inclined to right. 72 Self is his Own Guide. 34. Self alone has urge for truth, Animated with his lovely visions, And makes quests in diverse fields, Propelled by his own missions. 73 35. As ether in the realm of matter, Helps only those prone to move, So all the teachers and scriptures, Only help right-minded souls. 74 They neither bestow any wisdom, On perverse, niggards, and fools, Nor they extract any knowledge, From the high enlightened souls. 75 Self alone is foe and friend, He has all the keys of betterment, So one should look to one's own self, For all his failures and success. 76 The Essential Requisites of a devotee 36. Who has a calm and content mind. Who loves to live a lonely life, Is eager most for lasting truth, Is devotee best of life divine. 77 Life Features of a Yogi 37. The more he reveals the truth of life, The higher he soars from lustful world. The higher he svars from lustful world, The more he reveals the truth of life. 78 38.

Page #113
iSTopadeza [79-86 39. Enriched with his spiritual sight, He looks on world as game of tricks, He ever yearns for glorious self, And feels annoyed with earthly things. 79 40. He loves to live in lonely place, Away from mart, away from fame, Speaks some times for personal need, Yet soon forgets of what he speaks. 80 41. He is fast fixed within his self, Talking though, he does not talk, Looking though, he does not look, Walking though he does not walk. 81 42. In ecstasy, self centered he, The world of senses does not heed, Self alone in cosmic rhythm, Shines to him as holy film. 82 Yogi Enjoys a free Life 43. Where settles one with love and ease, There he yearns to live in peace, And where one gets his heart's content. He makes that place as permanent. 83 44. So devotee is often lost in self, Charmed with inner bliss and glow, He shuns the false, and loves the truth, He lives within, discards the show. 84 He is ever filled with self content, His mind does not rnam abroad, His senses too get drawn within, He is not aware of outer things. 85 When no sensations come within, Desires cease to drag abroad, Mind filled with charms divine, He gets free from worldly bonds. 86 Self Culture is the best Culture 45. Alien, after all an alien, Is ever a source of ills and pains,

Page #114
87-95] 46. 49. Happy Sermons its energies, Self, being after all one's self, Is ever a source of joy and gain. Sages are ever on their their guard, Not to yield to alien matter, They rather use To get relief of physical needs. 88 The fools who ever take delight, In claiming matter as their self, Are ever, dragged as prisoners war, Through endless gates of births. and deaths. 89 47. The ascetics with a content mind, Take their boats off noisy coast, And anchoring them in peaceful self, Are filled with an immortal joy. 90 48. The fruits of actions piled within, 50. In forms of varied trends, instincts, From long, long immemorial times, Drive the self to sins and crimes. 87 91 But ascetics of the serene mind, Are not touched by the instincts piled. They turn them into heap of ashes, By flash of concentrated light. 92 Summum Bonum of Life The glorious lustre, free from bonds, With perfect beauty, peace and joy, Permeating all, compassing all, Forms the essence of divine soul. 93 This is the thing to be seen and asked This is the thing to be ever yearned There is nothing greater, more sublime, This is the highest truth of life. 94 Brief Story of Truth Self is self, and matter is matter, The twain can never meet in one, Their visible union is unreal, A work of foolish whims of self. 95 91

Page #115
iSTopadeza [96-100 Egotism is the greatest devil, Which robs divinity of the self, Confines its vast glorious heights, Into dark nasty physical cells. 96 To curb the sin of egotism, Life should be made to ever grow, From low to high, from dark to light, From self-conceit to love of all. 97 This is in brief the story of truth, Conveyed to us by sages of yore, So let us take this truth to heart, And make our lives free and vast 98 Blessings 51. Living at home, or in woods, Who pays his heed to these sermons, And with the help of knowledge gained, Under all events keeps the same. 99 Mindless of honour and disgrace, Follows the path of love and grace, Is sure one day to attain the goal, Of perfect and beauteous soul 100

Page #116
pariziSTa naM0 5 agacchaMstadvizeSANAm ajJAnopAstirajJAnaM abhavaccittavikSepaH avidyAbhiduraM jyotiH avidvAn pudgaladravyaM iSTopadezake mUla zlokoMkI varNAnukramaNikA kA. naM. pRSThAMka 44-47 paraH parastato duHkham 23-26 parISahAdyavijJAnAdA 36-41 paropakRtimutsRjya 49-50 46-48 badhyate mucyate jIvaH bruvannapi hi na brUte 45-48 24-27 32-37 26-31 41-45 A bha AtmAnuSThAnaniSThasya Anando nirdahatyuddha AyurvRddhikSayotkarSahetuM Arambhe tApakAnprAptAva 18-21 30-35 i 7-8 icchatyekAntasaMvAsaM itazcintAmaNidivya iSTopadezamiti samyagadhItya 19-21 48-49 bhavanti prApya yatsaGgaM 15-17 bhuktojjhitA muhurmohAn 17-19 mohena saMvRtaM jJAna 40-44 20-22 yajjIvasyopakArAya 51-51 yatra bhAvaH zivaM datte yathA yathA na rocante 27-32 yathA yathA samAyAti yasya svayaM svabhAvApti 25-29 yogyopAdAnayogena 31---36 yo yatra nivasannAste 42-46 rAgadveSadvayIdIrgha eko'haM nirmamaH zuddho 38-42 37-42 kaTasya kartAhamiti karma karmahitAbandhi kimidaM kIdRzaM kasya 43-46 11-12 gurUpadezAdabhyAsAta jIvo'nyaH pudgalazcAnya tyAgAya zreyase vittam vapuhaM dhanaM dArA 50-50 varaM vrataiH padaM daivaM vAsanAmAtramevaitat vipattimAtmano mUr3haH vipadbhavapadAvarte virAdhakaH kathaM hantre 28-33 13-15 saMyamya karaNagrAma svasaMvedanasuvyakta 29-34 svasmin sadabhilASi 35-39 39-43 hRSIkajamanAtavaM 14-16 12-14 10-11 digdezebhyaH khagA etya duHkhasaMdohabhAgitvaM durayenAsurakSyeNa sa 22-25 21-23 34-38 na me mRtyuH kuto bhItiH nAjJo vijJatvamAyAti nizAmayati nizzeSa 5-5 -

Page #117
36 22 ta pariziSTa naM0 6 iSTopadezako TokAmeM uddhRta zlokoM, gAthAoM aura dohoMkI varNAnukramaNikA / pRSThAMka gurUpadezamAsAdya 44 akiMcano'hamityAsva-guNabhadrAcAryaH AtmAnuzAsanam 31 grahaNa tyAgase zUnya jo-dohA-bra sItala pra0 49 aparAdhIjana kyoM kare-dohA-ba. sItalaprasAda 12 api saMkalpitAH kAmAH jaba taka eka vipada Tale-dohA-ba. sItala pra0 15 arthasyopArjane duHkham21. jayanti jagatIvandyA-AzAdharaH- 52 ajJabhakti ajJAnako-dohA-bra. sItalaprasAda jasa jasa Atama tattvameM-dohA-pra0 sItala pra0 42 A jasa jasa viSaya sulabhya bhI-dohA , 43 Agraha chor3a svagrAmameM-dohA-bra0 sItalaprasAda 52 jAyadi jIvasse-kundakundAcAryaHpaMcAstikAye-13 Atama-hita jo karata hai-dohA- 22 jIvakRtaM pariNAma-amatacandrAcAryaH puruSArthaAtmadehAntarajJAna-pUjyapAdasvAmi-samAdhizatakam 28 siddhayupAyaH AtmabhAva yadi mokSaprada-dohA-ba. sItalaprasAda 5 jIva judA pudgala judA-dohA-70 sItalaprasAda 51 AtmajJAnAtparaM kArya-pUjyapAdasvAmi samAdhizatakam 45 jo khalu saMsArattho-kUndakundAcArya:paMcAstikAye- 13 ApahiM nija hita cAhatA-dohA-bra. sItalaprasAda 39 jo jAmeM basatA rahe-dohA-bra0 sItalaprasAda 47 Ayu kSaya dhanavRddhiko-dohAkAndAhA- " , 17 jhANassa Na dullaha kiMpItiita cintAmaNi hai mahat-dohA-ba. sItala pra0 23 idaM phalamiyaM kriyA karaNa-zubhacandrAcAryaH tathA hyacaramAGgasya-nAgasenAcAryaH-tattvAnuzAsanam 27 jJAnArNavaH AzAdharaH sAgAradharmAmRte 19 tadA ca paramaikAmyA-nAgasenAcAryaH-tattvAnuzAsanam 46 indrajAla sama dekha jaga,-dohA-bra0 sItala pra0 44 tadAtve sukhasaMjJeSuindriyajanya nirogamaya, dohA-, , 6 tadevAnubhavaMzcAya-nAgasenAcAryaH-tattvAnuzAsanam 38 / iSTarUpa upadezako-dohA- " , 52 dahanastRNakASThasaMcayarapiupazama iva mUrtaH-AzAdharaH dizA dezase Ayakara-dohA-bra0 sItalaprasAda dekhata bhI nahiM dekhate-dohAkaTakA maiM kartAra hU~-dohA-bra0 sItalaprasAda kaThina prApta saMrakSya ye-dohA- , 16 ghyAyate yena taddhayAna-nAgasenAcAryaHtattvAnuzAsanam 29 katthavi balio jIvokarma karmahitakAra hai-dohA-bra0 sItalaprasAda dhyAyotohatasiddharUpeNa-1 197 / nAgasenAcAryaH kimapIdaM viSayamayaM-AzAdharaHanagAradharmAmRte-19 tattvAnuzAsanam kyA kaisA kisakA kisameM-dohA-bra0 sItala pra0 46 na karma bahulaM jagannacalanAtmaka-amRtacandrAcAryaH gadimadhigadassadeho-kUndakundAcAryaH paMcAstikAye 13 nATakasamayasArakalazAH gahiyaM taM su aNANA-anagAradharmAmRte 25 nija anubhavase pragaTa hai-dohA-70 sItalaprasAda 25 gurUpadezamAsAdya / 196 |-naagsenaacaaryH nivRtti bhAvayedyAva-guNabhadrAcAryaHAtmAnuzAsanam - 31 tattvAnuzAsanam nirjanatA Adara-dohA-bra0 sItalaprasAda guru upadeza-dohA-bra0 sItala prasAda 38 nijAnaMda nita-dohA-bra0 sItalaprasAda TP

Page #118
yasya puNyaM ca pApaMca-guNabhadrAcAryaH AtmAnuzAsanaM 27 parakI vipadA-dohA-bra0 sItalaprasAda 16 yatra rAgaH padaM dhtte-25| zubhacandrAcAryaH-jJAnArNave 12 para para tAta duHkha ho-dohA-bra0 sItala pra0 48 yadAtrikaM phalaM kicit-nAgasenAcAyaH tattvAnuzAsana 22 paramAtmAnamAnamya-AzAdharaH pariNamamAnasya citaH-amRtacandrAcAryaH ramyaM hayaM candanaMpuruSArthasiddhayupAyaH rAgI badhnAti karmANi-zubhacandrAcAryaH jJAnArNave-31 pariSahAdi anubhava binA-dohA-bra0 sItala pra0 29 pragaTa anya dehAdikA-dohA vajra patatyapi bhayadruta vizvaloke, padmanandi; prANI jA saMyogate-dohA-- padmanaMdipaMcaviMzatikAH pracyAvya viSayebhyo'haM-pUjyapAdasvAmi vastu vizeSa vikalpako-dohA-bra0 sItalaprasAda 48 -samAdhizatakamvinayendumunirvAkyA-AzAdharaH 52 pudgalako nija jAnakara-dohA-bra0 sItala pra0 49 virama kimapareNA-amatacandrAcArya:-nATakasamayasArapuNya hetu dAnAdiko-dohA kalazA:putra mitra ghara tana tiyA-dohA-- viSayI sukha duHkha mAnate-do0-70 sItalaprasAda 8 pUjya avidyA dUra yaha-dohA , 50 vedyatvaM vedyakattvaM ca-nAgasenAcAryaH-tattvAnuzAsanam-24 37 25 2 " 26 26 bhaiyA jagavAsI tU (TippaNI)-banArasIdAsa -nATakasamayasAra 43 zamasukhazIlitamanasA 42 bhogArjana duHkhada mahA-dohA--bra0 sItalaprasAda 20 zuci padArtha bhI saMgate-do -bra0 sItalaprasAda 21 zaddhadhanavivardhante-guNabhadrAcAryaH-AtmAnuzAsanam-18 mattaH kAyAdayo bhinnAs / 158 |-naagsenaacaary tattvAnuzAsanam saba pudgalako mohase-do0-70 sItalaprasAda 35 mathata dUdha DorInita-dohA-bra. sItalaprasAda 14 sIlesi saMpatto-nemicandrAcAryaH-gommaTasAraH manako kara ekAgra-dohA jIvakANDam 28 maraNa roga moMmeM nahIM-dohA svarNa pASANa su hetuse-do-bra0 sItalaprasAda 3 malaviddhamaNeya'ktiH-laghIyastraya svaparajJaptirUpatvAta-nAgasenAcAryaH tattvAnuzAsanam-25 mitra rAha dekhata khar3e-dohA-bra0 sItalaprasAda svabuddhayA tattu gRhNIyAt-pUjyapAdasvAmi muJcAGga glapayasyalaM 7 samAdhizatakammUrkha na jJAnI ho sake-dohA-bra0 sItalaprasAda 41 svAbhAvikaM hi niSpattImaiM ika nirmama zuddha hU~-dohA svayaM karma saba nAzakari, dohA-ba. sItalaprasAda-2 mohakarmake udayase-dohA sukhaM vA yadi duHkhaMmohI bA~dhata karmako-dohA kSobha rahita ekAntameM-do0-70 sItalaprasAda 41 yadA-mohAtprajAyate-pUjyapAdasvAmI-samAdhizatakam-51 yaddhayAnaMraudra mArtaM vA-nAgasenAcAryaH-tattvAnuzAsanam23 jJAnameva phalaM jJAne-guNabhadrAcAryaH AtmAnuzAsanam-26 39

Page #119

Page #120
zrImad rAjacandra Azrama, agAsa dvArA saMcAlita zrI paramazrutaprabhAvaka maNDala (zrImad rAjacandra jaina zAstramAlA) ke prakAzita granthoMkI sUcI 0000000000000000000000000000000000000000000000000000000000000000 (1) gommaTasAra jovakANDa zrI nemicandrasiddhAntacakravartIkRta mUla gAthAeM, zrI brahmacArI paM0 khUbacandajI siddhAntazAstrIkRta saMskRta chAyA tathA nayI hindI TIkA yukta / abakI bAra paMDitajIne dhavala, jayadhavala, mahAdhavala aura bar3I saMskRtaTIkAke AdhArase vistRta TIkA likhI hai / SaSThAvRtti / mUlya-tIsa rupye| (2) gommaTasAra karmakANDa zrI nemicandrasiddhAntacakravartIkRta mUla gAthAe~, paM0 manoharalAlajI zAstrIkRta saMskRta chAyA aura handI TokA / paM0 khUbacandajI dvArA saMzodhita jaina siddhAnta-grantha hai / paMcamAvRtti / mUlya-aTThAIsa rupye| (3) svAmikArtikeyAnuprekSA svAmikArtikeyakRta mula gAthAe~, zrI zubhacandrakRta bar3I saMskRta TIkA tathA syAdvAda mahAvidyAlaya vArANasIke pradhAnAdhyApaka paM0 kailAzacandrajI zAstrIkRta hindI TIkA / DaoN0 A0 ne upAdhyakRta adhyayanapUrNa aMgrejI prastAvanA Adi sahita AkarSaka saMpAdana / dvitIyAvRtti / mUlya-unnIsa rupye| (4) paramAtmaprakAza aura yogasAra zrI yogIndudevakRta mUla apabhraMza dohe, zrI brahmadevakRta saMskRta TIkA va paM0 daulatarAmajIkRta hindI TIkA / vistRta aMgrejI prastAvanA aura usake hindIsAra sahita / mahAn adhyAtmagraMtha / DaoN0 A0 ne0 upAdhyekA amUlya sampAdana / navIna caturtha saMskaraNa / mUlya-aThAraha rupye| (5) jJAnArNava zrI zubhacandrAcAryakRta mahAn yogazAstra / sujAnagar3ha nivAsI paM0 pannAlAlajI bAkalIvAla kRta hindI anuvAda sahita / paMcamAvRtti / mUlya-paccIsa rupye| (6) pravacanasAra zrI kundakundAcArya viracita grantharatnapara zrI amRtacandrAcArya kRta tattvapradIpikA evaM zrI jayasenAcAryakRta tAtparyavRtti nAmaka saMskRta TIkAe~ tathA pAMDe hemarAjajI racita bAlAvabodhinI bhASA TIkA / DaoN. A0 ne0 upAdhyekRta adhyayanapUrNa aMgrejI anuvAda tathA vizada prastAvanA Adi sahita AkarSaka sampAdana / caturthAvRtti / mUlya-chattIsa rupye| (7) bRhadravyasaMgraha AcArya nemicandrasiddhAntidevaviracita mUla gAthAe~, saMskRta chAyA, zrI brahmadevavinirmita saMskRtavRtti aura paM0 javAharalAla zAstrIpraNIta hindIbhASAnuvAda / SaDadravyasaptatattvasvarUpavarNanAtmaka uttama grantha / caturthAvRtti / mUlya-bAraha rupaye pacAsa paise /

Page #121
( 2 ) (8) puruSArthasiddhayupAya ___ zrI amRtacandrasUrikRta mUla zloka / paM0 ToDaramallajI tathA paM0 daulatarAmajIkI TIkAke AdhArapara paM0 nAthurAmajI premI dvArA likhita navIna hindI TIkA sahita / zrAvakamunidharmakA cittasparzI adbhuta varNana / SaSThAvRtti / mUlya-pAMca rupye| (9) paJcAstikAya zrI kundakundAcAryaviracita anupama grantharAja / zrI amRtacandrAcAryakRta 'samayavyAkhyA' (tattvapradIpikA vRtti) evaM zrI jayasenAcAryakRta 'tAtparyavRtti' nAmaka saMskRta TIkAoMse alaMkRta aura pAMDe hemarAjajI racita bAlAvabodhinI bhASATIkAke AdhArapara paM0 pannAlAlajI bAkalIvAlakRta pracalita hindI anuvAda sahita / caturthAvRtti / mUlya-battIsa rupye| (10) syAdvAdamaJjarI kalikAlasarvajJa zrI hemacandrAcAryakRta anyayogavyavacchedadvAtriMzikA tathA zrI malliSeNasUrikRta saMskRta ttiikaa| zrI jagadIzacandra zAstrI ema0 e0 pI0 eca0 DI0 kRta hindI anuvAda sahita / nyAyakA apUrva grantha hai| bar3I khojase likhe gaye 8 pariziSTa haiM / caturthAvRtti / mUlya-ikkIsa rupye| (11) iSTopadeza ____ zrI pUjyapAda-devanandi AcAryakRta mUla zloka, paMDitapravara zrI AzAdharakRta saMskRtaTIkA, paM0 dhanyakumArajI jainadarzanAcArya ema0 e0 kRta hindITIkA, bairisTara campatarAyajIkRta aMgrejI TIkA tathA vibhinna vidvAnoM dvArA racita hindI, marAThI, gujarAtI evaM aMgrejI padyAnuvAdoM sahita bhAvavAhI AdhyAtmika racanA / tRtIya aavRtti| mulya-bAraha rupaye / (12) labdhisAra (kSapaNAsAra bhita) zrI nemicandrasiddhAntacakravartIracita karaNAnuyoga grantha / paMDitapravara ToDaramallajIkRta bar3I TIkA sahita / zrI phUlacandrajI siddhAntazAstrIkA amUlya sampAdana / dvitIyAvRtti / mUlya-teMtAlIsa rupaye / (13) dravyAnuyogatarkaNA zrI bhojakavi kRta mUla zloka tathA vyAkaraNAcArya ThAkuraprasAdajI zarmAkRta hindI anuvAda / dvitIyAvRtti / mUlya-gyAraha rupaye pacIsa paise / (14) nyAyAvatAra __ mahAn tArkika AcArya zrI siddhasena divAkarakRta mUla zloka va jainadarzanAcArya paM0 vijayamUrti ema0e0 kRta zrI siddharSigaNikI saMskRtaTIkAkA hindIbhASAnuvAda / nyAyakA suprasiddha grantha hai / dvitIyAvRtti / mUlya-chaH rupye| (15) prazamaratiprakaraNa AcArya zrI umAsvAtiviracita mUla zloka, zrI haribhadrasUrikRta saMskRtaTIkA aura paM0 rAjakumArajI sAhityAcArya dvArA sampAdita sarala artha sahita vairAgyakA bahuta sundara grantha hai / prathamAvRtti / mUlya-chaH rupye|

Page #122
(16) sabhASyatattvArthAdhigamasUtra (mokSazAstra) zrI umAsvAtikRta mUlasUtra aura svopajJa bhASya tathA paM0 khUbacandajI siddhAntazAstrIkRta vistRta bhASATIkA / tattvoMkA hRdayagrAhya gambhIra vizleSaNa / dvitIyAvRtti / mUlya-chaH rupye| (17) saptabhaMgItaraMgiNI zrI vimaladAsakRta mUla aura paMDita ThAkuraprasAdajI zarmA kRta bhASATIkA / nyAyakA mahattvapUrNa grantha tRtIyAvRtti / mUlya-chaH rupye| (18) samayasAra AcArya zrI kundakundAcArya viracita mahAn adhyAtma grantha / AtmakhyAti, tAtparyavRtti, AtmakhyAtibhASAvacanikA-ina tIna TIkAoM sahita tathA paM0 pannAlAlajI sAhityAcArya dvArA sampAdita / tRtIyAvRtti / mUlya-battIsa rupye| (19) iSTopadeza mAtra aMgrejI TIkA va padyAnuvAda / mulya-pacahattara paise| (20) paramAtma prakAza mAtra aMgrejI prastAvanA va mUla gAthAe~ / mUlya-do rupye| (21) yogasAra mula gAthAe~ va hindI saar| mUlya-pacahattara paise| (22) kArtikeyAnuprekSA mUlya gAthAe~ aura aMgrejI prastAvanA / mUlya-do rupaye pacAsa paise| (23) pravacanasAra aMgrejI prastAvanA, prAkRta mala, aMgrejI anuvAda tathA pAThAMtara sahita / mUlya-pAMca rupye| (24) aSTaprAbhRta zrI kundakundAcArya viracita mUla gAthAoMpara zrI rAvajIbhAI desA dvArA gujarAtI gadya padyAtmaka bhaassaantr| mUlya-do rupye| (25) mokSamAlA (bhAvanAbodha sahita) zrImad rAjacandrakRta mUla gujarAtI granthakA zrI haMsarAjajIkRta hindI anuvAda / isameM jaina dharmako yathArtha samajhAnekA prayAsa kiyA gayA hai| bhASAzailI bahuta sundara aura sarala hai| isameM 108 zikSApATha haiN| sAthameM bhAvanAbodhameM bAraha bhAvanAoMkA sundara dRSTAntasahita varNana hai / tRtIyAvRtti mUlya-chaH rupye| (26) kriyAkoSa kavi kizanasiMha viracita zrAvakakI zrepana kriyAoMkA savistara varNana karanevAlI padyamaya racanA / zrI pannAlAlajI sAhityAcAryakRta hindI anuvAda sahita / mulya-chabbIsa rupye| adhika mUlyake grantha ma~gAnevAloMko kamIzana diyA jAyegA / isake liye ve hamase patra vyavahAra kreN| |

Page #123
zrImad rAjacaMdra AzramakI orase prakAzita graMtha 0000000000000000000000000000000000000000000000000000000000000000 gujarAtI bhASAmeM 1. zrImad rAjacaMdra 2. mokSamAlA (bhAvanAbodha sahita) 3. tattvajJAna 4. patrazataka 5. AtmasiddhizAstra 6. Atmasiddhi vivecana 7. subodha saMgraha 8. zrImad rAjacaMdra jIvanakalA 9. zrImad rAjacaMdra AtmakathA 10. upadezachAyA 11. zrImad laghurAja svAmI (prabhuzrI) upadezAmRta 12. nityakrama 13. nityaniyamAdi pATha (bhAvArthasahita) 14. samAdhisopAna (ratnakaraNDazrAvakAcArake viziSTa sthaloMkA anuvAda) 15. ATha dRSTinI sajjhAya (bhAvArtha sahita) 16. AlocanAdi pada saMgraha 17. AlocanAdi pada saMgraha (saMkSipta) 18. jJAnamaMjarI 19. sahaja sukha sAdhana 20. dharmAmRta (aprApya) 21. samayasAra (aprApya) 22. pUjAsaMcaya 23. tattvajJAnataraMgiNI 24. paramAtmaprakAza 25. suvarNa mahotsava (Azrama paricaya) 26. pUjAdi smaraNAMjali kaavyo| hiMdI anuvAda 1. zrImad rAjacaMdra 2. upadezachAyA 3. zrImadrAjacaMdra jIvanakalA 4. nityaniyamAdi pATha (bhAvArthayukta) bAlabodha lipimeM ( bhASA gujarAtI, lipi hiMdI) 1. nityakrama 2. tattvajJAna anya 1 A Great Seer Azramake gujarAtI prakAzanoMkA pRthak sUcIpatra mNgaaiye| sabhI granthoMpara DAkakharca alaga rhegaa| : prAptisthAna : 1. zrImad rAjacandra Azrama, sTezana-agAsa; posTa-boriyA vAyA-ANaMda (gujarAta) pina : 388130 2. zrI paramazruta prabhAvaka maNDala, (zrImad rAjacandra jaina zAstramAlA) cokasI cembara, khArA kuMvA, jauharI bAjAra bambaI-400002

Page #124
org