Jina Vachan

Author(s): Ramanlal C Shah
Publisher: Mumbai Jain Yuvak Sangh
Catalog link: https://jainqq.org/explore/001964/1

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10 JINA-VACHANA jina-vacana RAMANLAL C. SHAH

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JINA-VACHANA jina-vacana COMPILED AND TRANSLATED BY RAMANLAL C. SHAH PUBLISHERS SHRI MUMBAI JAIN YUVAK SANGH 385, SARDAR V. P. ROAD MUMBAI - 400 004 INDIA A

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JINA-VACHANA - A COLLECTION OF TEACHING OF BHAGAVAN MAHAVEER [ORIGINAL VERSES IN ARDHAMAGADHI WITH TRANSLATIONS IN ENGLISH, HINDI AND GUJARATI.] FIRST PUBLISHED - FEBRUARY 1995 SECOND EDITION - AUGUST 1995 THIRD EDITION - SEPTEMBER 1995 FOURTH REVISED EDITION -- JULY 2003 COMPILED AND TRANSLATED BY DR. RAMANLAL C. SHAH COVER DESIGN --- AARTI NIRMAL SHAH PRICE : RS. 250.00 NO COPYRIGHT PUBLISHED BY SHRI MUMBAI JAIN YUVAK SANGH 385, SARDAR V. P. ROAD MUMBAI - 400 004 INDIA PRINTED BY MUDRANKAN D/57, GAUTAM NAGAR LOKMANYA TILAK ROAD, BORIVALI (WEST), MUMBAI - 400 092. INDIA

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DEDICATED TO THE LOVING MEMORY OF MY PARENTS LATE SMT. REVABEN CHIMANLAL SHAH LATE SHRI CHIMANLAL AMRITLAL SHAH O RAMANLAL C. SHAH .

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jai icchaha parama-payaM ahavA kittiM suvitthaDaM bhuvnne| tA telukkudharaNe jiNa-vayaNe AyaraM kuNaha //

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INDEX [ da-dasavaikAlika, u-uttarAdhyayana, sU-sUtrakRtAMga, A AcArAMga, pra=prazna vyAkaraNa ] No. Verse No. Verse 1.dhammo maMgalamukkiLaM (da. 1-1) 30. varaM me appA daMto (u. 1-16) 2. se jANamajANaM vA (da. 8-31) 31. Ahacca savaNaM laddhaM (u. 3-9) 3. soccA jANai kallANaM (da. 4-11) 32. appANameva jujjhAhi (u.9-35) 4. jAvaMti loe pANA (da. 6-9) 33. jo sahassaM sahassANaM (u. 9-34) 5. guNehiM sAhU aguNehiM 5 sAhU (da. 9 (3) - 11) 34. jA jA vaccai rayaNI (u. 14-25) 6. muhutta dukkhA hu havaMti kaMTayA (da. 9 (3) - 7) 35. appA kattA vikattA ya (u. 20-27) 7. jA ya saccA avattavvA (da. 7-2) 36. appA ceva dameyavvo (u. 1-15) 8. vatsyagaMdhamalaMkAraM (da. 2-2) 37. na labveja puTTho sAvajjaM (u. 1-25) 9. jeya kaMte pie bhoe (da. 2-3) 38. mANussaM viggahaM laddhaM (u. 3-8) 10. savve jIvA vi icchaMti (da. 6-10) 39. suiM ca lar3e suddhaM ca (u. 3-10) 11. appaNaTThA paraTThA vA (da. 6-11) 40. cauraMgaM dullahaM mattA (u. 3-20) 12. vitahaM pi tahAmuttiM (da. 7-5) 41. jahA lAbho tahA lobho (u. 8-17) 13. taheva pharasA bhAsA (da. 7-11) 42. suvaNNarupassa u pavvayA bhave (u. 9-48) 14. asaccamosaM saccaM ca (da. 7-3) 43. appA nadI veyaraNI (u. 20-36) 15. taheva kANaM kANe tti (da. 7-12) 44. khaNamettasokkhA (u. 14-13) 16. koho pIiM paNAsei (da. 8-37) 45. zarIramAhu nAva tti (u. 23-73) 17. kohaM mANaM ca mAyaM ca (da. 8-36) 46. ahiMsaM saccaM ca ateNayaM ca (u. 21-12) 18. uvasameNa haNe kohaM (da. 8-38) 47. nANeNa jANaI bhAve (u. 28-35) 19. apucchio na bhAsejjA (da. 8-47) 48. rAgo ya doso vi ya kamma bIyaM (u. 32-7) 20. jarA jAva na pIleI (da. 8-35) 49. jahA ya aMDappabhAvA balAgA (u. 32-6) 21. taheva sAvajjaNumoyaNI girA (da. 7-54) 50. tasseNa maggo guru-viddhasevA (u. 32-3) 22. jayaM care jayaM ciThe (da. 4-31) 51. pANIvaha-musAvAyA (u. 30-2) 23. cittamaMtamacittaM vA (da. 6-13) 52. Ahacca caMDAliyaM kaTTa (u. 1-11) 24. diThaM miyaM asaMdiddhaM (da. 8-48) 53. sohI ujjuyabhUyassa (u. 3-12) 25. sa-vakkasuddhiM samupehiyA muNI (da. 7-55) 54. evaM khu nANiNo sAraM (sU. 1-4-10) 26. samayA savvabhUesu (u. 19-26) 55. mANusattammi AyAyo (u. 3-11) 27. daMtasohaNamAissa (u. 19-28) 56. je pAvakammehi ghaNaM maNussA (u. 4-2) 28. cattAri paramaMgANi (u. 3-1) 57. ajjhatyaM savvao savvaM (u. 6-6) 29. nANaM ca daMsaNaM ceva (u. 28-3) 58. na hu pANavahaM aNujANe (u. 8-8)

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No. No. Verse 59. paMcidiyANi kohaM mANaM (u. 9-36) 60. jammaM dukkhaM jarA dukkhaM (u. 19-11) 61. jahA kumme saaMgAI (sU. 1-8-16) 62. vittaM pasavo ya nAio (sU. 2-3-16) 63. sayaM sayaM pasaMsaMtA (sU. 1-2-23) 64. sayaM tivAyae pANe (sU. 1-1-3) 65. sAhare hatthapAe ya (sU. 1-8-17) 66. saMbujjhamANe u Nare maimaM (sU. 1-10-21) 67. savvAhi aNujuttIhi (sU. 1-11-9) 68. pabhU dose nirAkiccA (sU. 1-11-12) 69. Na kammuNA kamma khaventi (sU. 1-12-15) 70. bhAsamANo Na bhAsejjA (sU. 1-9-25) 71. jo jIve vi na yANati (da. 4-35) 72. jo jIve vi viyANati (da. 4-36) 73. je ya caMDe mie thaddhe (da. 9-(2)-3) 74. paDhamaM nANaM tao dayA (da. 4-33) 75. savve pANA piyAuyA (A. 1-2-3) 76. ekkaM pi baMbhacere jaMmiya (pra. 4-1) 77. pUyaNaTTA jasokAmI (da. 5-(2)-35) 78. abaMbhacariyaM ghoraM (da. 6-16) 79. jahA kukkuDa poyassa (da. 8-53) 80. appattiyaM jeNa siyA (da. 8-47) 81. vibhUsA isthisaMsaggI (da. 8-56) 82. cittabhittiM na nijjhAye (da. 8-54) 83. AyAvayAhI caya sogumallaM (da. 2-5) 84. suraM vA meragaM vA vi (da. 5-(2)-36) 85. hatthapAyapaicchitraM (da. 8-55) 86. khavettA pUrvakammAiM (da. 3-15) 87. jai taM kAhisI bhAvaM (da. 2-9) 88. teNe jahA saMdhimuhe gahIe (u. 4-3) 89. kasiNaM pi jo imaM loyaM (u. 8-16) Verse 90. ahe vayai koheNaM (u. 9-54) 91. dumapattae paMDuyae jahA (u. 10-1) 92. kaNakuMDagaM jahittANaM (u. 1-5) 93. sadde ruve ya gaMdhe ya (u. 16-12) 94. na taM arI kaMThachettA karei (u. 20-48) 95. jahA sUNI pUikkaNI (u. 1-4) 96. puriso ! rama pAvakamNA (sU. 2-1-10) 97. saMbujjhaha kiM na bujjhaha (sU. 2-1-1) 98. daharA buDDhAya pAsaha (sU. 2-1-2) 99. je ya buddhA atikkaMtA (sU. 1-11-36) 100. jasaM kirtI silogaM ca (sU. 1-9-22) 101. ahaM paMcahi ThANehiM (u. 11-3) 102. sIha jahA khuDDamigA caraMtA (sU. 1-10-20) 103. verAiM kubvai verI (sU. 1-8-7) 104. maNasA vayasA ceva (sa. 1-8-6) 105. mAiNo kaTTa mAyA (sU. 1-8-5) 106. savve sayakammakappiyA (sU. 1-2-3-18) 107. kAmehi ya saMthavehi (sU. 1-2-1-6) 108. aSbhAgamitaMmi vA duhe (sU. 1-2-3-17) 109. mA paccha asAhuyA bhave (sU. 1-2-3-7) 110. gamiNaM jagaI puDho jagA (sU. 1-2-1-4) 111. je iha sAyAguNA narA (sU. 1-2-3-4) 112. adhuvaM jIviyaM naccA (da. 8-34) 113. sakkA saheDaM AsAe kaMTayA (da. 9-(3)-6) 114. musAvAo ya logammi (da. 6-12) 115. na bAhiraM paribhave (da. 8-30) 116. avaNNavAyaM ca parammuhassa (da. 9-(3)-9) 117. tavateNe vaiteNe (da. 5-(2)-46) 118. tahevaM daharaM va mahallagaM vA (da. 9-(3)-12) 119. samAvayaMtA vayaNAbhidhAyA (da. 9-(3)-8) 120. aMga-paccaMgasaMThANaM (da. 8-57) F

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Verse No. Verse 121. samAe pehAe parivyayaMto (da. 2-4) 152. nisante siyA amuharI (u. 1-8) 122. AukkhayaM ceva abujjhamANe (sU. 1-10-18) 153. AlavaMte lavaMte vA (u. 1-21) 123. paNIyaM bhattapANaM tu (u. 16-7) 154. ANAniddesakare (u. 1-2) 124. jahA biDAlAvasahassa mUle (u. 32-13) 155. je AyariyauvajjhAyANaM (da. 9-(2)-12) 125. khetta vatyuM hiraNNaM ca (u. 19-17) 156. jahA aggisihA dittA (u. 19-39) 126. thAvaraM jaMgamaM deva (u. 6-6) 157. jahA dukkhaM bhareuM je (u. 19-41) 127. vAluyAkavale veva (u. 19-37) 158. nApuTTho vAgare kiMci (u. 1-14) 128. jahA bhuyAhiM tariuM (u. 19-42) 159. maNaguttayAe NaM bhaMte (u. 29-53) 129. jo sahassaM sahassANaM (u. 9-40) 160. vayaguttayAe NaM bhaMte (u. 29-54) 130. dArANi ca suyA ceva (u. 18-14) 161. kAyaguttayAe NaM bhaMte (u. 29-55) 131. nIharanti mayaM puttA (u. 18-15) 162. savvehiM bhUehiM dayANukaMpI (u. 21-13) 132. egabbhUe araNNe vA (u. 19-77) 163. bahuM suNeI kaNNehiM (da. 8-20) 133. savvaM jagaM jai tuhaM (u. 14-39) 164. asthi egaM dhuvaM ThANaM (u. 23-81) 134. mAyA piyA NhusA bhAyA (u. 6-3) 165. alolue akkuhae (da. 9-(3)-10) 135. jassatthi maccuNA sakkhaM (u. 14-27) 166. musaM parihare bhikkhU (u. 1-24) 136. jahA sUI sasuttA (u. 29-59) 167. samaresu agAresu (u. 1-26) 137. kohe mANe mAyA lobhe (pra. bhASya) 168. aNusAsio na kuppejjA (u. 1-9) 138. purisA ! saccameva samabhijANAhi (A. 1-3-3) 169. maNapalhAya jaNaNiM (u. 16-4) 139. ramae paMDie sAsaM (u. 1-37) 170. viraI abaMbhacerassa (u. 19-29) 140. saMsayaM khalu so kuNaI (u. 9-26) 171. jayA kammaM khavittANaM (da. 4-25) 141. na vi muMDieNaM samaNo (u. 25-31) 172. jayA jIvamajIve yA (da. 4-37) 142. samayAe samaNo hoi (u. 25-32) 173. rAgo ya doso vi ya (u. 32-7) 143. jiNavayaNe aNurattA (u. 36-259) 174. taM ThANaM sAsayaM vAsaM (u. 23-84) 144. kohavijaeNaM bhante (u. 29-67) 175. na rUya-lAvaNNa-vilAsa hAsaM (u. 32-14) 145. mANavijaeNaM bhante (u. 29-68) 176. dhammaladdhaM miyaM kAle (u. 16-8) 146. mAyAvijaeNaM bhante (u. 29-69) 177. bahuM khu muNiNo bhadaM (u. 9-16) 147. lobhavijaeNaM bhante (u. 29-70) 178. taM dehavAsaM asuiM (da. 10-21) 148. na cittA tAyae bhAsA (u. 6-11) 179. cattaputtakalattassa (u. 9-15) 149. suNiyA bhAvaM sANassa (u. 1-6) 180. na ya vuggahiyaM kahaM (da. 10-10) 150. amaNunasamuppAyaM (sU. 1-3-10) 181. ahisaM saccaM ca ateNagaM ca (u. 21-12) 151. dhammajjiyaM ca vavahAraM (u. 1-42) 182. imaM ca me asthi (u. 14-15)

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No. Verse 183. jahA kiMpAgaphalANaM (u. 19-17) 184. sallaM kAmA visaM kAmA (u. 9-53) 185. accei kAlo tUranti rAio (u. 13-31) 186. asaMkhayaM jIviya mA pamAyae (u. 4-1) 187. dullahe khalu mANuse bhave (u. 10-4) 188. iha jIviyameva pAsahA (sU. 1-2-3-8) 189. suttesu yAvI paDibuddhajIvI (u. 4-6) 190. jAvanta ' vijjApurisA (u. 6-1) 191. paDiNIyaM ca buddhANaM (u. 1-17) 192. ce kei sarIre sattA (u. 6-11) 193. jarAmaraNavegeNaM (u. 23-68) No. Verse 194. kasAyA aggiNo vuttA (u. 23-53) 195. nimmamo nirahaMkAro (u. 19-90) 196. lAbhAlAbhe suhe dukkhe (u. 19-91) 197. parijUrai te sarIrayaM (u. 10-21) 198. abale jaha bhAravAhae (u. 10-33) 199. kusagge jaha osabindue (u. 10-2) 200. tiNNo hu si aNNavaM mahaM (u. 10-34) 201. samaM ca saMthavaM thIhiM (u. 16-5) 202. upalevo hoi bhogesu (u. 25-39) 203. labhrUNa vi uttamaM suiM (u. 10-17) 204. evaM bhavasaMsAre (u. 10-15)

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namaskAra mahAmaMtra namo arihaMtANaM namo siddhANaM namo AyariyANaM namo uvajjhAyANaM namo loe savva sAhUNaM eso paMca namukkAro savva pAvappaNAsaNo maMgalANaM ca savvesiM paDhamaM havai maMgalaM .

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cattAri maMgalaM cattAri maMgalaM arihaMtA maMgalaM siddhA maMgalaM sAhU maMgalaM kevali-paNNatto dhammo maMgalaM cattAri loguttamA arihaMtA loguttamA siddhA loguttamA sAhU loguttamA kevali-paNNatto dhammo loguttamo cattAri saraNaM pavajjAmi arihaMte saraNaM pavajjAmi siddhe saraNaM pavajjAmi sAhU saraNaM pavajjAmi kevali-paNNataM dhammaM saraNaM pavajjAmi

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JINA-VACHANA jina-bacana

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- arhad - vaktra - prasUtaM ___ gaNadhararacitaM dvAdazAGgaM vizAlaM / citraM bahvarthayuktaM munigaNa - vRSabhairdhAritaM buddhimadbhi : // mokSAgra - dvAra - bhUtaM vrata-caraNa-phalaM jJeya-bhAva-pradIpaM / bhaktyA nityaM prapadye zrutamahamakhilaM sarvalokaikasAram / /

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dhammo maMgalamukkiTheM ahiMsA saMjamo tavo / / devA vi taM namasaMti jassa dhamme sayA maNo // Religion is supremely auspicious. Non-violence, self-control and penance are its essentials. Even the gods bow down to him whose mind is always engaged in practising religion. dharma utkRSTa maMgala hai / ahiMsA, saMyama aura tapa usa ke mukhya aMga haiM / jisa kA mana sadA dharma meM lagA rahatA hai, usa ko deva bhI namaskAra karate haiN| dharma utkRSTa maMgala che. ahiMsA, saMyama ane tapa enAM mukhya aMga che. jenuM mana haMmezA dharmamAM lAgeluM rahe che, tene to devo paNa namaskAra kare che.

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se jANamajANaM vA kaTTa AhammiyaM payaM / saMvare khippamappANaM bIyaM taM na samAyare // If knowingly or unknowingly an irreligious act is committed, one should immediately withdraw one's self from it and should ensure that such an act is not committed again. - jAne-anajAne meM koI adharma kArya kara baiThe, to apanI AtmA ko usa se turanta haTA le / phira dUsarI bAra vaisA kArya na kare / - jANatAM ke ajANatAM koI adharma kArya thaI jAya to potAnA AtmAne emAMthI tarata haTAvI levo. tyAra pachI bIjI vAra evuM kArya na karavuM.

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soccA jANai kallANaM soccA jANai pAvagaM / ubhayaM pi jANai soccaM jaM cheyaM taM samAyare // After listening to the scriptures, a person knows what is good and what is sinful. Thus, knowing both these through listening to the scriptures, one should practice what is beneficial. dharma sunakara manuSya kalyANa kyA hai yaha jAnatA hai aura dharma sunakara hI pApa kyA hai vaha bhI jAnatA hai / isa taraha sunakara ye donoM jAne jAte haiM / una meM jo zreya hai usI kA vaha AcaraNa kare / dharmane sAMbhaLIne manuSya kalyANakArI zuM che te jANe che. vaLI te dharmane sAMbhaLIne pApa zuM che te jANe che. Ama dharmazravaNa dvArA te baMnene jANIne je zreya hoya che tenuM teNe AcaraNa karavuM. 3

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jAvaMti loe pANA tasa aduva thAvarA / taM jANamajANaM vA na haNe na vi ghAyae / Knowingly or unknowingly one should not kill animate or inanimate living beings in this world and should not cause them to be killed by others either. isa loka meM jitane bhI basa aura sthAvara jIva haiM una kA jAne-anajAne meM sAdhaka hanana na kare aura na 'karAe / A lokamAM jeTalA trasa jIvo ane sthAvara jIvo che, tene sAdhaka jANatAM ke ajANatAM haNe nahi ke bIjA pAse haNAve nahi. - 4

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guNehiM sAhU aguNehiM 5 sAhU geNhAhi sAhUguNa muMca ' sAhU / viyANiyA appagamappaeNaM jo rAgadosehiM samo sa pujjo / A Person becomes a monk by virtues and a non-monk by vices. Therefore, develop all the virtues and be free from all the vices. Know your self through the Self. He who maintains equanimity in all the matters of attachment and hatred becomes worthy of respect. . guNoM se sAdhu hotA hai aura aguNoM se asAdhu / isa lie sAdhu-guNoM ko (sAdhutA ko) grahaNa karo aura asAdhuguNoM (asAdhutA) kA tyAga karo / AtmA ko AtmA se jAna kara jo rAga aura dveSa meM samabhAva dhAraNa karatA hai, vaha pUjanIya ho jAtA hai / guNothI sAdhu thavAya che ane avaguNothI asAdhu thavAya cha, bhATe sAdhu-19one (sAdhutAne) 39 / se sane asAdhuguNono (asAdhutAno) tyAga karo. AtmAne AtmA vaDe jANIne je rAga tathA TreSamAM samabhAva dhAraNa kare che te pUjanIya bane che.

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muhattadukkhA hu havaMti kaMTayA aomayA te vi tao suuddharA / vAyAduruttANi duruddharANi verANubaMdhINi mahabbhayANi // When a sharp iron nail pricks the body, it can be easily removed; the pain does not last for a long time; but when a sharp nail in the from of hurtful words pricks, it cannot be easily removed; it creates enmity and generates fear. lohe kA kAMTA alpa kAla taka du:kha-dAyI hotA hai aura vaha zarIra se sahajatayA nikAlA jA sakatA hai / lekina durvacanarUpI kAMTA sahajatayA nahIM nikAlA jA sakatA / vaha vaira kI paraMparA ko bar3hAtA hai aura mahAbhayAnaka hotA hai / lokhaMDano kAMTo be ghaDI du:kha Ape che. ane te zarIramAMthI sahelAIthI kADhI zakAya che, paraMtu kaThora vANIrUpI kAMTo sahelAIthI kADhI zakAto nathI. te veranI paraMparA vadhAre che ane mahAbhayAnaka hoya che.

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jA ya saccA avattavvA saccAmosA ya jA musA / jA yA buddhehi NAinnA na taM bhAsejja paNNavaM / / A wise man should not use such a language that is true but not worth speaking, is a mixture of truth and untruth, is untrue and that has been disapproved by the enlightened persons. jo bhASA satya ho kiMtu avaktavya ho, jo satya aura asatya ke mizraNavAlI ho, jo asatya ho aura jo bhASA buddhoM dvArA varNya ho vaisI bhASA prajJAvAna sAdhaka na bole / je bhASA satya hovA chatAM bolavA jevI na hoya, je bhASA satya ane asatyanA mizraNavALI hoya, je bhASA asatya hoya ane je bhASA jJAnIoe varjya gaNI hoya tevI bhASA prajJAvAna sAdhake bolavI nahi.

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vatthagaMdhamalaMkAraM itthIo sayaNANi ya / * acchaMdA je na bhuMti na se cAi tti vuccai / / He who is not able to enjoy clothes, cosmetics, ornaments, women and beds, because the circumstances do not permit him, is not called a renouncer. vastra, gaMdha, alaMkAra, strI aura zayana-AsanoM kA upabhoga, jo saMjoga ke kAraNa nahIM karatA vaha tyAgI nahIM kahalAtA / jeo vastra, sugaMdhI padArtho, alaMkAro, strI tathA zayanaAsanAdino upabhoga saMjogavazAt karI zakatA nathI teo tyAgI kahevAtA nathI. -

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je ya kaMte pie bhoe laddhe vippiTThi kuvvaI / sAhINe cayaI bhoe se hu cAi tti vuccaI // He, who has turned his back on all the available pleasing and dear objects of enjoyment and has voluntarily renounced them is a true renouncer. manohara aura priya bhoga upalabdha hone para bhI jo unakI ora se pITha phera letA hai aura svAdhInatApUrvaka bhogoM ko chor3atA hai vahI tyAgI kahalAtA hai / sarasa ane priya bhogo upalabdha hovA chatAM tenA taraphathI je pITha pheravI le che ane svAdhInatApUrvaka bhAgono tyAga kare che te ja tyAgI kahevAya che.

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savve jIvA vi icchaMti jIviuM na marijjiuM / tamhA pANivahaM ghoraM niggaMthA vajjayaMti NaM / / All living beings desire to live. Nobody likes to die. Therefore self-restraining persons refrain from the great sin of killing living beings. sabhI jIva jInA cAhate haiM, maranA nahIM / isa lie nirgrantha muni ghora prANIvadha kA parityAga karate haiM / sarva jIvo jIvavA icche che. koI jIvane maravuM gamatuM nathI. eTalA mATe nirjhantha munio bhayaMkara prANavadhano parityAga kare che. 10

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appaNaTThA paraTThA vA kohA vA jai vA bhayA / hiMsagaM na musaM bUyA no vi annaM vayAvae / One should not, either through anger or through fear, lie or encourage others to lie, which may lead to violence, even if it is for the benefit of one's own self or that of someone else. apane yA auroM ke lAbha ke lie, krodha se yA bhaya se aisA asatya na bolA jAe yA auroM se na bulavAyA jAe jisa se hiMsA ho / potAnA ke bIjAnA svArthane mATe, krodhathI ke bhayathI evuM asatya vacana bolavuM nahi athavA bIjA pAse bolAvavuM nahi ke jethI hiMsA thAya. 11

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vitahaM pi tahAmuttiM jaM giraM bhAsae naro / tamhA so puTTho pAveNaM kiM puNa jo musaM vae // It is sin to speak something which may appear like untruth. Then what to say about speaking obvious untruth? jo puruSa asatyabhAsI vacana bolatA hai vaha bhI pApa hai; to phira jo sAkSAt asatya vacana bolatA hai usa kA to kahanA hI kyA ? koI mANasa asatya bhAse evuM vacana bole to paNa te pApa gaNAya che; to pachI je kharekhara asatya bole tenI to vAta ja zI ? 12

Page #26
taheva pharusA bhAsA gurubhUovadhAiNI / saccA vi sA na vattavvA jao pAvassa Agamo // One should not utter harsh language which may lead to killing, even if it is true, since it is sinful. satya bhASA bhI yadi kaThora aura prANiyoM kA bar3A ghAta karane vAlI ho to na bolI jAe, kyoM ki isa se pApa-karma kA baMdha hotA hai / satya bhASA paNa jo kaThora hoya ane prANIono moTo ghAta karanArI hoya to te bolavI nahi, kAraNa ke ethI pApakarma baMdhAya che. 13

Page #27
asaccamosaM saccaM ca aNavajjamakakkasaM / samuppehamasaMdiddhaM giraM bhAsejja paNNavaM / / A wise man should not speak such a language which is a mixture of truth and untruth. While uttering truth, he should use such a language which is sinless, delicate, unambiguous and well thought out. prajJAvAna puruSa asatyAmRSA (satya aura asatya ke mizraNa vAlI) bhASA na bole, aura satya bhASA bhI aisI bole jo anavadya, mRdu, saMdeha rahita aura vicArapUrNa ho / prajJAvAna puruSe asatyAmRSA (satya ane asatyanA mizraNavALI bhASA) na bolavI joIe. vaLI satya bhASA paNa pApa vinAnI, akarkaza, saMdeha rahita ane barAbara vicArelI evI bolavI joIe. 14

Page #28
taheva kANaM kANe tti paMDagaM paMDage tti vA / vAhiyaM vA vi rogI tti teNaM core tti no vae / One should not call a one-eyed person one-eyed, an impotent person impotent, a diseased person diseased, or a thief a thief. kAne ko kAnA, napuMsaka ko napuMsaka, rogI ko rogI aura cora ko cora na kahanA cAhIo / kANAne kANo, napuMsakane napuMsaka, rogIne rogI ane corane cora kahevo na joIe. 15

Page #29
koho pIiM paNAsei mANo viNayanAsaNo / mAyA mittANi nAsei lobho savvaviNAsaNo / / Anger destroys love; ego destroys modesty; deceit destroys friendship and greed destroys everything. krodha prIti kA nAza karatA hai; mAna vinaya kA nAza karatA hai; mAyA (kapaTa) maitrI kA nAza karatI hai aura lobha sarva kA nAza karatA hai / krodha prItino nAza kare che; mAna vinayano nAza kare che; mAyA-kapaTa mitratAno nAza kare che ane lobha sarvano vinAza kare che. 16

Page #30
kohaM mANaM ca mAyaM ca lobhaM ca pAvavaDDhaNaM / vame cattAri dose u icchaMto hiyamappaNo / / Anger, ego, deceit and greed escalate sinful activities. Therefore those desirous of self-purification should avoid these four evils. krodha, mAna, mAyA aura lobha ye pApa ko baDhAnevAle haiM / apanI AtmA kA hita cAhanevAlA ina cAroM doSoM ko chor3a de / krodha, mAna, mAyA ane lobha te pApane vadhAranArAM che. potAnA AtmAnuM hita icchanAre A cAra doSone choDI devA joIe. 17

Page #31
uvasameNa haNe kohaM mANaM maddavayA jiNe / mAyaM ca 5 jjavabhAveNa lobhaM saMtosao jiNe / / Destroy anger through calmness, overcome ego by modesty, discard deceit by straightforwardness and defeat greed by contentment. upazama se krodha ko naSTa karo, mRdutA se mAna ko jIto, saralatA se mAyA (kapaTa) ko dUra karo aura saMtoSa se lobha para vijaya prApta karo / upazama dvArA krodhane naSTa karo, mRdutA dvArA mAnane jIto, saraLatA dvArA kapaTabhAvane dUra karo ane saMtoSa vaDe lobha para vijaya meLavo. 18

Page #32
apucchio na bhAsejjA bhAsamANassa aMtarA / piTThimaMsaM na khAejjA mAyAmosaM vivajjae // A wise man should not speak without being asked; he should not interrupt while his seniors are talking; he should not indulge in back-biting others and he should never tell a lie or hide something. sAghaka binA pUche na bole, gurujana bolate hoM taba bIca meM na bole, cugalI na khAe aura kapaTayukta asatya bacana kA tyAga kare / sAdhake vagara pUre bolavuM nahi, gurujano vAtacIta karatA hoya to vacce bolavuM nahi, pITha pAchaLa koInI niMdA karavI nahi ane kapaTayukta asatya vANIno tyAga purakho. 19

Page #33
jarA jAva na pIleI vAhI jAva na vaDDhaI / jAviMdiyA na hAyaMti tAva dhammaM samAyare // A person should properly practise religion before old age afflicts, before diseases become chronic and before the senses become powerless. jaba taka bur3hApA nahIM satAtA, jaba taka roga nahIM bar3hatA, aura jaba taka indriyA~ kSINa nahIM hotI taba taka dharma kA acchI taraha se AcaraNa kara lenA cAhie / - jyAM sudhI ghaDapaNa satAvatuM nathI, jyAM sudhI vyAdhio vadhatI nathI ane jyAM sudhI indriyonI zakti kSINa nathI thaI tyAM sudhI sArI rIte dharmAcaraNa karI levuM. 20

Page #34
taheva sAvajjaNumoyaNI girA ohAriNI jA ya parovaghAyaNI / se koha loha bhayasA va mANavo na hAsamANo vi giraM vaejjA // One should not speak, out of anger, greed, fear, ego or for the sake of humour, such words as may encourage sin, or derogate others or may be instrumental in killing others. krodha, lobha, bhaya, mAna yA majAka meM bhI sAdhaka sAvadha kA anumodana karanevAlI, anya kA parAbhava karanevAlI aura anya kA upaghAta karanevAlI bhASA na bole / Godha, lobha, bhaya, bhAna De bhabha-bhazrImAM jevI bhASA na bolavI joIe ke je pApane vakhANanArI hoya, bIjAno parAbhava karavAvALI hoya ke bIjAno ghAta karanArI hoya. -21

Page #35
jayaM care jayaM ciThe jayamAse jayaM sae / jayaM bhuMjaMto bhAsaMto pAvaM kammaM na baMdhaI / / Walk carefully, stand carefully, sit carefully, sleep carefully, eat carefully, and speak carefully so that no sinful act is committed. yatanA (jAgarUkatA) pUrvaka calanevAlA, yatanApUrvaka khar3A honevAlA, yatanApUrvaka baiThanevAlA, yatanApUrvaka sonevAlA, yatanApUrvaka bhojana karanevAlA aura yatanApUrvaka bolanevAlA pApa-karma kA baMdhana nahIM karatA / jayaNA (yatanA) pUrvaka cAlavuM, jayaNApUrvaka UbhA rahevuM, jayaNApUrvaka besavuM, jayaNApUrvaka sUI javuM, jayaNApUrvaka khAvuM ane jayaNApUrvaka bolavuM - ema karanAra pApakarma bAMdhato nathI. 22

Page #36
cittamaMtamacittaM vA appaM vA jai vA bahuM / __daMtasohaNamettaM pi oggahaM si ajAiyA / / taM appaNA na geNhaMti no vi geNhAvae paraM / __ annaM vA geNhamANaM pi nANujANaMti saMjayA / Persons with self-control do not take anything, whether animate or inanimate, whether small or big, not even a toothpick, . without it being formally given to them. They do not ask others to do so and do not support others in doing so either. saMyamI puruSa sajIva yA nirjIva, alpa yA adhika, daMtazodhana jaisI tuccha vastu kA bhI, usa ke mAlika kI anujJA lie binA svayaM grahaNa nahIM karatA, auroM se grahaNa nahIM karAtA aura grahaNa karanevAle kA anumodana bhI nahIM karatA / saMyamI puruSo vastu sajIva hoya ke nirjIva hoya, thoDI hoya ke vadhAre hoya, are ! dAMta khotaravAnI saLI paNa hoya, to paNa tenA mAlikane pUchyA vinA letA nathI, bIjA pAse levarAvatA nathI ane jo koI e rIte letuM hoya to tenuM anumodana paNa karatA nathI. 23

Page #37
diLaM miyaM asaMdiddhaM paDipuNNaM viyaM jiyaM / ayaMpira-maNuvviggaM bhAsaM nisira attavaM // A person with self-control should speak exactly what he has seen. His speech should be to the point, unambiguous, clear, natural, free from prattle and causing no anxiety to others. AtmArthI dRSTa kA yathArtha kathana karanevAlI, parimita, asaMdigdha, pratipUrNa, spaSTa, sahaja, vAcAlatA rahita, aura anya ko udvega karanevAlI bhASA bole / AtmArthIe daSTa vAtanuM yathArtha nirUpaNa karatI, parimita, asaMdigdha, pratipUrNa, spaSTa, sahaja, vAcALatArahita ane bIjAne uga na kare evI vANI bolavI joIe. 24

Page #38
sa- vakkasuddhiM samupehiyA muNI giraM ca duTThaM parivajjae sayA / miyaM aTThaM aNuvII bhAsae sayANa majjhe lahaI pasaMsaNaM // Knowing fully well the importance of pure language a monk should always avoid evil language. Even while using such flawless language, he should speak only adequate and thoughtful words. Such monks are praised even by saints. vAkyazuddhi (bhASA kI zuddhi) ko acchI taraha samajha kara muni doSayukta vANI kA prayoga na kare / doSa rahita vANI bhI napItulI aura socavicAra kara bolanevAlA muni, satpuruSoM meM prazaMsA ko prApta karatA hai / munie vAkyazuddhi (bhASAnI zuddhi)ne barAbara sArI rIte samajIne duSTa vANIno sadA tyAga karavo joIe. doSarahita vANI paNa mApasara ane vicArIne bolavI joIe. AvuM bolanArA muni satpuruSonI prazaMsA pAme che. 25

Page #39
samayA savvabhUesu sattumittesu vA jage / pANAivAyaviraI jAvajjIvAe dukkaraM // To practise equanimity towards all the persons in the world, whether a friend or an enemy, and to practise non-violence towards all the living beings, throughout one's life is very difficult. zatru ho yA mitra, saMsAra ke sabhI jIvoM ke prati samabhAva rakhanA aura yAvajjIvana prANAtipAta kI virati karanA atyaMta kaThina kArya hai / zatru hoya ke mitra, saMsAranA sarva jIvo pratye samabhAva rAkhavo ane jIvana paryaMta koIpaNa prANInI hiMsA na karavI e kharekhara duSkara kArya che. 26

Page #40
daMtasohaNamAissa adattassa vivajjaNaM / aNavajjesaNijjassa geNhaNA avi dukkaraM // One should refrain from taking even a trifling thing like a toothpick without asking its owner. It is therefore very difficult to observe this rule of accepting only those things that are duly given and are free from blemish and really acceptable. daMtazodhana Adi ko binA die na lenA aura datta vastu bhI vahI lenA jo anavadya aura eSaNIya ho, isa vrata kA pAlana karanA bahuta kaThina hai / dAMta khotaravAnI saLI paNa tenA mAlikane pUchyA vinA na levI joIe. eTalA mATe ja potAne rItasara ApelI hoya evI vastuo paNa anavadya ane eSaNIya hoya te ja levAnA vratanuM pAlana karavuM e ghaNuM kaThina che. 27

Page #41
cattAri paramaMgANi dullahANIha jantuNo / mANusattaM suI saddhA saMjamammi ya vIriyaM // Four great things are very rare in this world for a living being : (1) Birth as a human being, (2) Listening to scriptures, (3) Faith in religion and (4) Energy to practise self-control. isa saMsAra meM jIvoM ke lie cAra parama bAteM atyaMta durlabha haiM : (1) manuSya janma, (2) zruti arthAt zAstrazravaNa, (3) dharma meM zraddhA aura (4) saMyamapAlana meM vIrya arthAt Atma-bala / A saMsAramAM jIvane mATe cAra parama vastuo atyaMta duma cha : (1) manuSya4nma, (2) zruti 2. shstr.shrve|, (3) dharmamA zraddhA bhane (4) saMyamapAsana mATe vIrya bheTave. sAtmaNa. 28

Page #42
nANaM ca daMsaNaM ceva caritaM ca tavo tahA / eyaM maggamaNuppattA jIvA gacchaMti soggaiM // Human beings who are on the path of Knowledge, Faith, Character and Penance are on the path of true destiny. jJAna, darzana, cAritra aura tapa - isa mArga para calanevAle jIva sugati ko prApta karate haiM / jJAna, darzana, cAritra ane tapanA mArgane anusaranArA jIvo sugati prApta kare che. 29

Page #43
varaM me appA daMto saMjameNa taveNa ya / mA haM parehi dammato baMdhaNehiM vahehiM ya // It is better that I should restrain myself by self-control and penance rather than being subdued by others with fetters and violence. saMyama aura tapa ke dvArA maiM apanI AtmA kA damana karUM yahI acchA hai / anya loga baMdhana aura vadha ke dvArA merA damana kareM - isa se yaha acchA hai / saMyama ane tapathI huM mArA AtmAnuM damana karuM e ja uttama che. bIjA loko baMdhanamAM nAkhIne ke vadha karIne mArA AtmAne dame tenA karatAM A sAruM che. 30

Page #44
Ahacca savaNaM laddhaM saddhA parama dullahA / soccA NeyAuNaM maggaM bahave paribhassaI // Even after getting an opportunity to hear religious discourses, it is very difficult to have faith in religion. There are many who get lost even after being shown the right path. kadAcit dharmazravaNa kA avasara pA lene para bhI usa meM zraddhA honA parama durlabha hai / dharma kI ora le jAnevAle sahI mArga ko jAnakara bhI bahuta loga isa mArga se bhraSTa ho jAte haiN| saMjogavazAt dharmazravaNanI taka maLavA chatAM dharmatattvamAM zraddhA thavI e parama durlabha che. sAcA dharmamArga vize jANavA maLe chatAM ghaNA mANaso te mArgathI bhraSTa thaI ya che. 31

Page #45
appANameva jujjhAhi kiM te jujheNa bajjhao / appANameva appANaM jaittA suhamehae // Why are you fighting with external enemies ? Fight with your own self. One who conquers one's own self enjoys true happiness. AtmA ke sAtha hI yuddha karo / bAharI zatruoM se yuddha karane se kyA lAbha ? AtmA ko AtmA ke dvArA jItanevAlA manuSya sukha pAtA hai / zA mATe bahAranA zatruo sAthe yuddha karo cho ? potAnA AtmAnI sAthe ja yuddha karo. je AtmA vaDe AtmAne jIte che te sAcuM sukha pAme che. 32

Page #46
jo sahassaM sahassANaM saMgAme dujjae jiNe / egaM jiNejja appANaM esa me paramo jao // In war a man may defeat a million invincible enemies but conquering one's own self is the greatest victory. jo manuSya durjeya saMgrAma meM dasa lAkha yoddhAoM ko parAjita kare, isa kI apekSA koI apane Apa ko jIte yahI parama vijaya hai / durjaya saMgrAmamAM dasa lAkha zatruone mANasa harAve tenA karatAM potAnA AtmA upara vijaya meLave e ja parama vijaya che. 33

Page #47
jA jA vaccai rayaNI na sA paDiniyattaI / dhammaM ca kuNamANassa saphalA jaMti rAio // The nights which pass do not return. The nights of a religious person are successful. jo jo rAteM guz2ara jAtI haiM, ve lauTa kara nahIM AtIM / dharma karanevAle kI rAtriyA~ saphala hotI haiM / je je rAtrio vItI jAya che, te pAchI AvatI nathI. dharmanuM AcaraNa karanAra manuSyanI rAtrio saphaLa thAya che. 34

Page #48
appA kattA vikattA ya dukkhANa ya suhANa ya / appA mittamamittaM ca duppaTThiyasupaTThio // The soul is the architect of one's happiness and unhappiness. Therefore, the soul on the right path is one's own friend and a soul on the wrong path is one's enemy. AtmA svayaM hI duHkha aura sukha kI kartA hai aura una kA kSaya karanevAlI bhI hai / isa lie sanmArga para calanevAlI AtmA mitra hai aura unmArga para calanevAlI AtmA zatru hai / AtmA pote ja potAnAM sukhadu:khano kartA che ane eno nAza karanAra paNa che. eTalA mATe sanmArge cAlanAro AtmA mitra che ane kumArge cAlanAro AtmA zatru che. 35 .

Page #49
appA ceva dameyavvo appA hu khalu duddama / appA daMto suhI hoI assi loe parattha ya // The self alone should be restrained, because it is most difficult to restrain the self. He who has restrained his self becomes happy in this world as well as in the next world. apanI AtmA kA hI damana karanA cAhIe, kyoMki AtmA hI durdamya hai / apanI AtmA para vijaya pAnevAlA hI isa loka aura paraloka meM sukhI hotA hai / potAnA AtmAne ja damavo joIe, kAraNa ke AtmA ja durdamya che. AtmA upara vijaya meLavanAra ja A lokamAM ane paralokamAM sukhI thAya che. 36

Page #50
na lavejja puTTho sAvajjaM na niratthaM na mammayaM / appaNaTThA paraTThA vA ubhayassaMtareNa vA // Even when asked by some one, a monk should not utter, for his own sake or for the sake of others or for the sake of both, sinful words, senseless words or heart-rending words. kisI ke pUchane para bhI sAdhu apane lie, anya ke lie yA donoM ke lAbha ke lie bhI sAvadha vacana na bole, nirarthaka vacana na bole aura marmabhedI vacana na bole / koI pUche tyAre paNa sAdhue potAnA svArtha mATe, bIjAnA svArtha mATe ke baMnenA svArtha mATe pApavacana na bolavuM joIe, nirarthaka vacana na bolavuM joIe ke bIjAnA hRdayanA marmane bhede evuM vacana na bolavuM joIe. 37

Page #51
mANussaM viggahaM laddhaM suI dhammassa dullahA / jaM socca paDivajjati tavaM khaMtimAhiMsayaM / / - Even after having been born as a human being, it is most difficult to get an opportunity to listen to true religious scriptures - listening to which makes one practise penance, forgiveness, and non-violence. manuSya deha prApta hone para bhI usa dharma kA zravaNa durlabha hai jisa ko sunakara manuSya tapa, kSamA aura ahiMsA ko apanA sake / manuSyadeha pAmyA pachI paNa sAcA dharmanuM zravaNa durlabha che ke je dharmane sAMbhaLavAthI jIvo tapa, kSamA ane ahiMsAne apanAvI zake. 38

Page #52
- -- suiM ca laddhaM suddhaM ca vIriyaM puNa dullahaM / bahave royamANA vi no ya NaM paDivajjaI // Even after hearing the sacred scriptures and having firm faith in them, it is very difficult to have enough strength to practise self-control. There are many who are interested in it, but are not able to do so for want of strength. dharmazravaNa karane para aura usa meM zraddhA prApta hone para bhI saMyamapAlana meM puruSArtha honA atyaMta durlabha hai / dharma meM ruci rakhate hue bhI kaI loga usa ke anusAra AcaraNa nahIM karate / / dharmazravaNanI taka maLyA pachI ane emAM zraddhA thayA pachI paNa saMmayanA AcaraNa mATeno puruSArtha to durlabha ja che. ghaNA jIvo dharmamAM ruci dharAvatA hovA chatAM tene AcarI zakatA nathI. 39

Page #53
cauraMgaM dullahaM mattA saMjamaM paDivajjiyA / tavasA dhuyakammaMse siddhe havai sAsae || Realizing that four things (viz human birth, listening to scriptures, faith in religion and strength to practise self-control) are difficult to obtain, one who observes selfcontrol and destroys all the past Karmas through penance, becomes Siddha for ever. cAra aMgoM (manuSyajanma, zAstrazravaNa, dharma meM zraddhA aura saMyama meM puruSArtha) ko durlabha samajha kara jIva saMyama kA svIkAra karatA hai / phira tapasyA dvArA sabhI karmoM ko 1 naSTa kara jIva zAzvata siddhapada prApta karatA hai / cAra aMgo (manuSyajanma, zAstrazravaNa, dharmamAM zraddhA ane saMyamamAM puruSArtha) durlabha jANIne jIva saMyamadharmano svIkAra kare che ane tapa dvArA karmono nAza karIne zAzvata siddhapadane pAme che. 40

Page #54
jahA lAbho tahA lobho lAbhA lobho pavaDDhaI / domAsakayaM kajjaM koDIe vi na niTThiyaM // Where there is gain, there is greed; greed grows as one gains more. A work which could have been done with two grams of gold is then not done even with ten million grams of gold. jaise jaise lAbha hotA hai vaise vaise lobha hotA hai / lAbha se lobha bar3hatA hai / do mAse sone se pUrNa honevAlA kArya karor3a se bhI pUrNa nahIM hotA / jema jema lAbha thAya tema tema lobha thAya che. lAbhathI lobha vadhato jAya che. be mAsA sonAthI je kAma pAra paDI zake, te kAma karoDathI paNa pUruM thatuM nathI. 41

Page #55
suvaNNaruppassa u pavvayA bhave siyA hu kelAsasamA asaMkhayA / narassa luddhassa na tehi kiMci icchA hu AgAsasamA aNantiyA // A greedy person is not satisfied even if he accumulates gold and silver worth numerous Kailas mountains because desire, like the sky, is endless. kadAcit sone aura cAMdI ke kailAsa parvata samAna asaMkhya parvata mila jAe~ to bhI lobhI manuSya ko saMtoSa nahIM hotA, kyoMki icchA AkAza ke samAna anaMta hai| lobhI mANasane kadAca kelAsa parvata jevA sonA ane cAMdInA asaMkhya parvata maLI jAya to paNa tene saMtoSa thato nathI, kAraNa ke icchA AkAzanI jema anaMta che. - 42

Page #56
appA nadI veyaraNI appA me kUDasAmalI / appA kAmaduhA gheNU appA me naMdaNaM vaNaM // The soul itself is the river Vaitarani. The soul is a Kutashalmali tree. The soul is Kama-duha (wish-fulfilling) cow and the soul is the Nandanavana (a park in paradise). AtmA hI vaitaraNI nadI hai aura AtmA hI kUTazAlmalI vRkSa hai / AtmA hI kAmadudhA dhenu hai aura AtmA hI naMdanavana hai / AtmA pote ja vaitaraNI nadI che. AtmA ja - phUTazAlmalI vRkSa che. AtmA ja kAmadudhA gAya che ane AtmA ja naMdanavana che. 43 .

Page #57
khaNamettasokkhA bahukAladukkhA pakAmadukkhA anikAma sokkhA / saMsAramokkhassa vipakkhabhUyA khANI aNatthANa u kAmabhogA / / Sensuous pleasures give temporary happiness but bring unhappiness for a long time; they give more unhappiness than happiness. They are great hindrances to emancipation and they are really a mine of misfortunes. kAmabhoga kSaNa mAtra sukha aura cirakAla duHkha denevAle haiM, bahuta duHkha aura kama sukha denevAle haiM. kAmabhoga saMsAramukti ke zatru haiM aura anarthoM kI khAna haiM / kAmabhogo kSaNa mAtra sukha ApanArA ane bahukALa du:kha ApanArA che, ghaNuM du:kha ane thoDuM sukha ApanArA che. kAmabhogo saMsAramuktinA zatrurUpa che ane anarthonI paae| che. 44

Page #58
zarIramAhu nAva tti jIvo vaccai nAvio / saMsAro aNNavo vatto jaM taraMti mahesiNo // The body is called a boat; the soul is called a navigator; worldly life is called an ocean. The great sages cross this ocean. zarIra ko naukA, jIva ko nAvika aura saMsAra ko samudra kahA gayA hai / maharSi ise taira jAte haiM / zarIrane nAva kahI che. jIvane nAvika kahyo che. saMsArane samudra kahyo che. maharSio ene tarI jAya che. 45

Page #59
ahiMsaM saccaM ca ateNayaM ca tatto ya baMbhaM apariggahaM ca / paDivajjiyA paMca mahavvayAI carejja dhammaM jiNadesiyaM vidU // A learned monk having adopted the five great vows of non-violence, truthfulness, non-stealing, celibacy and nonpossessivenss should practise the religion preached by the Jineshwara. ahiMsA, satya, asteya, brahmacarya aura aparigraha-ina pAMca mahAvratoM ko apanA kara vidvAna muni jinezvara kathita dharma kA AcaraNa kare / masi, satya, asteya, pratyartha, mane aprigrhpAMca mahAvratone aMgIkAra karIne vidvAna munie jinezvaroe upadezelA dharmanuM AcaraNa karavuM. 46

Page #60
nANeNa jANaI bhAve daMsaNeNa ya saddahe / caritteNa na giNhAI taveNa parisujjaI // One knows the nature of substances through Knowledge, keeps faith in them by right Darshan, develops self-control by right Conduct and purifies the soul by Penance. manuSya jJAna se padArthoM ko jAnatA hai, darzana se zraddhA karatA hai, cAritra se nigraha karatA hai aura tapa se parizuddha hotA hai / manuSya jJAnathI padArthane jANe che, darzanathI zraddhA rAkhe che, cAritrathI nigraha kare che ane tapathI parizuddha thAya che. 47

Page #61
rAgo ya doso vi ya kamma bIyaM kammaM ca mohappabhavaM vadaMti / kammaM ca jAI-maraNassa mUlaM dukkhaM ca jAI-maraNaM vayaMti // Attachment and hatred are seeds of Karma. Karma originates from delusion. Karma is the root cause of birth and death. Birth and death are called unhappiness. rAga aura dveSa, karma ke bIja haiM / karma moha se utpanna hotA hai / karma janma-maraNa kA mUla hai / janmamaraNa ko duHkha kahA gayA hai / rAga ane dveSa e baMne karmanAM bIjarUpa che. karma mohathI utpanna thAya che. karma janma-maraNanuM mULa che. 4nm-bh25|ne 6:5. Dema che. 48

Page #62
jahA ya aMDappabhAvA balAgA ____ aMDaM balAgappabhavaM jahA ya / emeva mohAyataNaM khu taNha mohaM ca taNhAyataNaM vayaMti // Just as an egg gives birth to a crane and a crane lays an egg, in the same way delusion gives birth to desire and desire gives birth to delusion. This is said by the wise people. jisa prakAra balAkA aNDe se utpanna hotI hai aura aNDA balAkA se utpanna hotA hai usI prakAra tRSNA moha se utpanna hotI hai aura moha tRSNA se utpanna hotA hai / jJAnI puruSoM ne aisA kahA hai / jema IMDAmAMthI bagalI janme che ane bagalImAMthI IMDuM janme che tema mohamAMthI tRSNA janme che ane tRSNAmAMthI moha janme che. jJAnI puTyo ema kahe che. 49

Page #63
tasseNa maggo guru-viddhasevA vivajjaNA bAlajaNassa dUrA / sajjhAya egaMta nisevaNA ya suttatthasaciMtaNayA dhitI ya // To serve the teacher and old people, to keep away from the company of ignorant people, to study the scriptures, to meditate on the meaning of Sutras, to remain alone and to be patient - all these constitute the path of Moksha. guru aura vRddhoM kI sevA karanA, ajJAnI logoM kA dUra se varjana karanA, svAdhyAya karanA, ekAnta meM rahanA, sUtrArtha kA ciMtana karanA tathA dhairya rakhanA yaha mokSaprApti kA mArga hai| guru ane vRddhonI sevA karavI, ajJAnI jIvonA saMgathI dUra rahevuM, svAdhyAya karavo, sUtrArthanuM sArI rIte ciMtana karavuM, ekAMtamAM rahevuM ane zairya dhAraNa karavuM e mokSaprAptino mArga che. 50

Page #64
pANivaha-musAvAyA-adatta-mehUNa-pariggahA virao / rAIbhoyaNavirao jIvo bhavai aNAsavo / / One who has abstained from injury to living beings, untruth, theft, sexual indulgence, possession of wealth and also from taking meals at night does not commit new sins. prANIvadha, mRSAvAda, adatta-grahaNa, abrahmacarya, parigraha aura rAtri-bhojana se virata jIva anAzrava (Azravarahitanae pApakarma se rahita) hotA hai / eqdha, bhRssaav| (asatya), yorI, anamayartha ane parigrahathI aTakI gayelo tathA rAtribhojanathI viramI gayelo jIva anAzrava (Azravarahita-navAM pApane ronA2) jane cha. 51

Page #65
Ahacca caMDAliyaM kaTTa na niNhavejja kayAi vi / / kaDaM kaDe tti bhAsejjA akaDaM nokaDe tti ya // If you have committed any sinful blunder, do not hide it. Admit that it has been committed by you. If you have not committed any sinful blunder, then clarify that too. anajAne meM koI caMDAla karma (duSTa karma) ho gayA ho to use kabhI bhI na chipAeM / duSTa kArya kiyA ho to kiyA hai vaisA kaheM aura na kiyA ho to nahIM kiyA vaisA kaheM / - jo bhUlathI caMDAla karma (duSTa karma) thaI jAya to tene chupAvavuM nahi. jo doSa thaI gayo to teno svIkAra karI levo. jo potAnI bhUla na thaI hoya to teno te pramANe khulAso karI levo. 52

Page #66
sohI ujjuyabhUyassa dhammo suddhassa ciTThaI / nivvANaM paramaM jAi ghayasitte va pAvae / One who is straightforward attains purity. One who is pure becomes steadfast in religion. Such a person attains the highest emancipation (Nirvana), like the lustre of fire sprinkled with ghee. sarala manuSya ko zuddhi prApta hotI hai / zuddha manuSya meM dharma sthira hotA hai / jisa meM dharma sthira hotA hai vaha ghRta se abhiSikta agni kI taraha parama nirvANa ko prApta hotA hai / saraLa manuSyanI zuddhi thAya che. zuddha mANasamAM ja dharma sthira thAya che. ghIthI siMcAyelA agninI jema zuddha thaI te manuSya parama mukti pAme che. 53

Page #67
evaM khu nANiNo sAraM jaM na hiMsai kiMcaNa / ahiMsAsamayaM ceva . etAvaMta viyANiyA / * It is the essential characteristic of a wise man that he does not kill any living being. One should know that non-killing and equality of all living beings are the main principles of religion. jJAnI ke lie sAratattva yahI hai ki vaha kisI bhI prANI kI hiMsA na kare / ahiMsA aura samatA (sabhI jIvoM ke prati samAnatA) inhI ko mukhya dharma samajho / jJAnI mANasonuM A sArabhUta lakSaNa che ke teo koI paNa prANInI hiMsA na kare. eTaluM jANavuM joIe ke ahiMsA ane samatA (sarva jIvo pratye samAnapaNuM) e mukhya dharma che. 54

Page #68
mANusattammi AyAo jo dhamma socca saddahe / tapasvI vIriyaM laddhaM saMvuDo nidbhuNe rayaM // After attaining human birth, he who listens to and believes in true religion and practises it with penance and selfcontrol, guards himself and gets rid of the dust of accumulated Karmas. manuSya-janma ko prApta kara jo dharma ko sunatA hai, usa meM zraddhA karatA hai aura usa ke anusAra puruSArtha karatA hai, vaha tapasvI naye karmoM ko rokatA huA karmarUpI raz2a ko jhAr3atA hai / manuSyajanma pAmelo je jIva dharmane sAMbhaLIne zraddhALu bane che te jIva pachI tapasvI banIne tathA saMyamI thaIne karmamaLane khaMkherI nAkhavAno puruSArtha kare che . 55

Page #69
je pAvakammehiM dhaNaM maNussA samAyayaMtI amaiM gahAya / pahAya te pAsa payaTThie nare verANabaddhA naragaM urvati / / Those people who accumulate wealth through sinful deeds, as if they were collecting nectar, get involved in great sins, create enmity with others, and eventually leaving all wealth here, go to hell. jo manuSya dhana ko amRta samajha kara, pApakarmoM se upArjana karate haiM, unheM dekho / ve karma ke phaMde meM par3ane ke lie taiyAra hai / ve vaira se baMdhe hue sArA dhana yahIM chor3akara naraka meM jAte haiM / je manuSya pApakarmo karIne, dhanane amRta samajIne bheguM kare che, teo karmanA phAMsAmAM baMdhAya che ane chevaTe vera bAMdhIne, dhanane ahIM ja choDIne, narakagatimAM cAlyA ya che. 56

Page #70
ajjhatthaM savvao savvaM dissa pANe piyAyae / nA haNe pANiNo pANe bhayaverAo uvarae || Seeing the self in everyone and everywhere, knowing that all beings love their life, we, having made ourselves free from fear and enmity, should not kill other beings. sarva sthala meM sarva meM khuda ko dekhakara, sarva jIvoM ko apanA prANa priya hai yaha samajhakara, bhaya aura vaira se uparata puruSa prANiyoM ke prANoM kA ghAta na kare / sarva sthaLe, sarvane potAnI jema joIne, sarva prANIone potAnA prANa vahAlA che ema samajIne, bhaya tathA verathI viramIne, koI paNa prANInI hiMsA ravI nahi. 57

Page #71
nahu pANavahaM aNujANe muccejja kayAi savvadukkhANaM / evAyariehiM akkhAyaM jehiM imo sAhudhammo paNNatto // Those who support others' act of killing living beings can never be free from all the miseries. All those who have preached true religion have said so. prANIvadha kA anumodana karane vAlA sarva duHkhoM se kabhI bhI mukta nahIM ho sakatA / jinhoM ne yaha sAdhu-dharma samajhAyA hai unhoMne aisA kahA hai / jeo prANIvadhanuM anumodana kare che, teo kyAreya sarva duHkhothI chUTI zakatA nathI. jeoe sAdhudharma samajAvyo che teoe A pramANe kahyuM che. 58

Page #72
paMciMdiyANi kohaM mANaM mAyaM taheva lobhaM ca / dujjayaM ceva appANaM savvamappe jie jiyaM // It is difficult to conquer the five senses as well as anger, pride, delusion and greed. It is even more difficult to conquer the self. Those who have conquered the self have conquered everything. pA~ca indriyA~ aura krodha, mAna, mAyA aura lobha durjeya haiM / isa se bhI adhika durjeya AtmA hai / AtmA ko jIta lene para ye saba jIta lie jAte haiM / pAMca indriyo tathA krodha, mAna, mAyA ane lobhane jItavAM kaThina che. AtmAne jItavo tethI paNa vadhu kaThina che; paraMtu AtmAne jItavAthI sarva jItI levAya che. 59

Page #73
jammaM dukkhaM jarA dukkhaM rogA ya maraNANi ya / aho ! dukkho hu saMsAro jattha kIsaMti jaMtavo // Birth is painful. Old age is painful. Disease and death are also painful. Oh! the whole world is full of unhappiness, where all living beings suffer afflictions. janma du:kha hai; bur3hApA duHkha hai; roga aura mRtyu bhI duHkha hai / aho ! sArA saMsAra du:khamaya hai, jahAM jIva duHkha se pIDita ho rahe haiM / janma duHkha che; ghaDapaNa du:kha che; rogo ane maraNa 5 / 6:55 4 che. aho ! Ago saMsAra 6:5maya cha, jemAM jIvo duHkhathI pIDAI rahyA che. - 60

Page #74
jahA kumme saaMgAiM sae dehe samAhare / evaM pAvAiM mehAvI ajjhappeNa samAhare // Just as a tortoise withdraws all its limbs within its own body, in the same way a wise man protects himself from sins through spirituality. jisa prakAra kachuA apane aMgoM ko apane zarIra meM sameTa letA hai, usI prakAra medhAvI puruSa AdhyAtmika bhAvanA dvArA pApoM ko sameTa letA hai / jevI rIte kAcabo potAnAM aMgone potAnA zarIramAM saMkocI le che, tevI rIte jJAnI puruSo adhyAtma dvArA potAnAM pApone saMkocI le che. 61

Page #75
vittaM pasavo ya nAio taM bAle saraNaM ti mannai / ete mama tesu vi ahaM no tANaM saraNaM na vijjai // An ignorant person believes that wealth, animals and relatives are his protectors. He says, `They belong to me and I belong to them.' But they are neither his protectors nor shelter. ajJAnI manuSya mAnatA hai ki dhanasaMpatti, pazu, jJAtibaMdhu ye saba use rakSaNa dene vAle haiM, kyoMki ' ye saba mere haiM, aura maiM unakA hU~ ' / kintu ye saba rakSaka nahIM hai aura zaraNarUpa bhI nahIM haiM / ajJAnI mANasa ema mAne che ke dhanasaMpatti, pazuo ane jJAtibaMdhuo e badhAM potAne rakSaNa ApavAvALAM che, kAraNa ke 'teo mArAM che ane huM teono chuM.' paraMtu e badhAM tenAM rakSaka nathI ke zaraNarUpa nathI. 62

Page #76
sayaM sayaM pasaMsaMtA garahaMtA paraM vayaM / je u tattha viussaMti saMsAraM te viussiyA / / Those who praise their own views and condemn the words of others, only to show off thier so-called learnedness, are indeed wandering in the worldly cycle of birth and death. jo apane mata kI prazaMsA karate haiM aura dUsaroM ke vacanoM kI nindA karate haiM, aura isa taraha apane pAMDitya kA dikhAvA karate haiM ve saMsAra meM bhramaNa karate rahate haiN| jeo potAnA matanI prazaMsA kare che ane bIjAnAM vacanonI niMdA kare che ane e rIte potAnA pAMDityanuM pradarzana kare che teo saMsAramAM ja bhramaNa karatA rahe che. 63

Page #77
sayaM tivAyae pANe . aduva 5 nnehiM ghAyae / haNataM vA 5 gujANAi veraM vaDDhai appaNo // A Person who kills any living being either himself or gets it killed by someone else or supports someone who is killing, eventually increases his own enmity. jo manuSya svayaM prANiyoM kA ghAta karatA hai yA auroM se ghAta karavAtA hai yA ghAta karane vAle kI prazaMsA karatA hai vaha apanA vaira bar3hAtA hai / je mANasa pote prANIono ghAta kare che athavA bIjA pAse ghAta karAve che athavA karanAra vyaktinuM te mATe anumodana kare che, te potAnuM vera vadhAre che. - 64

Page #78
sAhare hatthapAe ya maNaM savviMdiyANi ya / pAvagaMca pariNAmaM bhAsAdosaM ca tArisaM // Ascetics should have control over their hands and feet, mind and all the five senses. They should avoid faulty language and such activities which may result in sin. sAdhu apane hAtha, pA~va, mana aura sarva indriyoM ko niyantraNa meM rakhe / vaha pApapUrNa pariNAma ko prApta honevAle kArya aura bhASA ke doSoM ko bhI chodd'e| sAdhuoe potAnAM hAtha, paga, mana, ane pAMca indriyone saMyamamAM rAkhavAM joIe. pApamaya pariNAmavALI pravRttiono ane bhASAdoSano paNa teoe tyAga karavo joIe. 65

Page #79
saMbujjhamANe u Nare maimaM ___pAvAu appANa nivaTTaejjA / hiMsappasUyAiM duhAI mattA verANubaMdhiNI mahabbhayANi // Violence gives birth to miseries. It creates enmity and is very dangerous. Knowing this, a wise man should refrain from sinful activities. hiMsA se duHkha utpanna hote haiM / usa se vaira kA baMdhana hotA hai jo mahAbhaMyakara hotA hai / yaha jAnakara buddhimAna manuSya pApakarma se dUra rahe / hiMsAthI duHkha janme che. te verane bAMdhanArAM ane mahAbhaMyakara hoya che. AvuM samajIne buddhimAna manuSya potAnI jAtane pApakarmamAMthI nivRtta karavI joIe. 66

Page #80
savvAhi aNujuttIhi matimaM paDilehiyA / savve akkaMtadukkhA ya ato savve na hiMsayA // A wise man, considering all points of views and knowing that nobody likes unhappiness, consequently should stop killing any living being. sarva prakAra kI yuktiyoM se jJAna prApta kara aura 'sarva prANiyoM ko duHkha apriya hai ' yaha jAnakara buddhimAna manuSya kisI bhI prANI kI hiMsA na kare / prajJAzIla manuSya sarva prakAranI yuktiothI vicAra karIne tathA sarva prANIone duHkha gamatuM nathI e jANIne koI paNa prANInI hiMsA na karavI joIe. 67

Page #81
pabhU dose nirAkiccA _Na virujjhejja keNa vi / maNasA vayasA ceva kAyasA ceva aMtaso // Those who have conquered their senses and are free from defects, will never take their revenge on anyone, mentally, verbally or physically till the end of life. indriyoM ko jItanevAlA manuSya sarva doSoM kA tyAga kara, kisI bhI prANI ke sAtha, jIvana-paryanta, mana, vacana, aura kAyA se vaira-virodha na kare / indriyone jItanAra manuSya sarva doSono tyAga karI koI paNa prANInI sAthe jIvanaparyanta manathI, vacanathI ke kAyAthI vera bAMdhe nahi. 68

Page #82
Na kammuNA kamma khaveMti bAlA akampuNA kamma khaventi dhIrA / medhAviNo lobhabhayAvatItA saMtosiNo No pakarenti pAvaM // Ignorant beings cannot destroy their Karmas by actions. The wise men destroy their Karmas even without doing anything. The wise are above greed and fear. They are contented and therfore do not commit any sin. ajJAnI jIva karmoM kA kSaya nahIM kara sakate / dhIra puruSa akarma se karmoM kA kSaya karate haiN| prajJAvAna manuSya lobha aura bhaya se dUra rahate haiM / ve saMtoSI hote haiM isa lie pApa karma nahIM karate / ajJAnI jIvo karmono kSaya karI zakatA nathI. dhIra puSo akarmathI karmano kSaya kare che. buddhimAna puSo lobha ane bhayathI dUra rahe che. teo saMtoSI hoya che ane tethI pApakarma karatA nathI. 69

Page #83
bhAsamANo Na bhAsejjA No ya baMphejja mammayaM / mAiTThANaM vivajjejjA aNuvIi vIyAgare // A monk should not interrupt others while they are talking. He should not take delight in betraying confidence of others. He should avoid deceitful speech. His speech should be pre-meditated. koI Apasa meM bAtacIta kara rahe hoM unake bIca meM muni bole nahIM, kisI kI gupta bAta prakAzita na kare, kapaTayukta vacanoM kA tyAga kare aura jo bole vaha socakara bole / munie bIjAo vAta karatA hoya tyAre vacce na bolavuM. teNe bIjAnI gupta vAta prakAzita na karavI. teNe kapaTayukta vANI na bolavI. te je kaMI bole te vicArIne ja bole. 70

Page #84
jo jIve vi na yANati ajIve vi na yANati / jIvA ' jIve ayANaMto kaha so nAhii saMjamaM / / One who does not know what life is also does not know what non-life is. Thus he being ignorant of what life is and what non-life is, how can he know what self-control is ? jo jIvoM ko nahIM jAnatA aura ajIvoM ko bhI nahIM jAnatA, isa taraha jIva aura ajIva ko na jAnanevAlA vaha saMyama ko kaise jAnegA ? je jIvonA svarUpane nathI jANatA tathA ajIvonA svarUpane paNa nathI jANatA, ema je jIva ane ajIva baMnene nathI jANatA te saMyamanA svarUpane kevI rIte 10. za ? 11

Page #85
jo jIve vi viyANati ajIve vi viyANati / jIvA 5 jIve viyANaMto so hu nAhii saMjamaM // One who knows what life is, also knows what non-life is. Thus, one who knows what life is and what non-life is, also knows what self-control is. jo jIvoM ko bhI jAnatA hai aura ajIvoM ko bhI jAnatA hai, isa taraha jIva aura ajIva ko jAnanevAlA vaha saMyama ko jAnatA hai / je jIvonA svarUpane jANe che tathA ajIvonA svarUpane jANe che, ema je jIva ane ajIva baMnene jANe che, te saMyamanA svarUpane jANe che. 72

Page #86
je ya caMDe mie thaddhe duvvAI niyaDIsaDhe vubmaI se aviNIyappA kaLaM soyagayaM jahA // Those who are hot-tempered, ignorant, egoistic, uttering bitter words, deceitful and roguish, are indisciplined. They are carried away in the strong current of Samsara like a piece of wood. jo krodhI, ajJAnI, ahaMkArI, apriyavAdI, mAyAvI aura zaTha haiM ve avinItAtmA nadI ke pravAha meM par3e hue kATha kI taraha saMsArasrotameM khiMce jAte haiM / jeo krodhI, ajJAnI, ahaMkArI, apriya vacana bolanArA, mAyAvI ane zaTha hoya che te avinItAtmA pANInA pravAhamAM jema lAkaDuM taNAya tema saMsAramAM taNAya che. 73

Page #87
paDhamaM nANaM tao dayA evaM ciTThai savvasaMjae / annANI kiM kAhI kiM vA nAhii cheya pAvagaM / / First there must be knowledge and then compassion. This is how all monks achieve self-control. What can an ignorant person do ? How can he know what is good for him and what sin is ? pahale jJAna aura phira dayA; isa prakAra saba muni saMyama meM sthita hote haiM / ajJAnI kyA karegA ? aura vaha kyA jAnegA ki apane lie kyA zreya hai aura kyA pApa hai ? pahelAM jJAna ane pachI dayA. A rIte sarva sAdhuo saMyamamAM sthira thaI zake che. ajJAnI zuM karI zakaze ? potAne mATe zuM zreya che ane zuM pApa che te e kevI rIte jANI zakaze ? 74

Page #88
savve pANA piyAuyA suhasAyA dukkhapaDikUlA appiyavahA piyajIvaNo jIviukAmA savvesiM jIviyaM piyaM / All living beings love their life. For them happiness is desirable; unhappiness is not desirable. Nobody likes to be killed. Everybody is desirous of life. Everyone loves his own life. saba prANiyoM ko AyuSya priya hai, sukha anukUla hai, du:kha pratikUla hai, vadha apriya hai, jIvita rahanA priya hai / saba jIvana ke icchuka haiM aura sabako apanA jIvana priya hotA hai| sarva prANIone potAnuM AyuSya priya che, sukha anukULa cha, 6:5 pratima cha, 15 apriya cha, (r)qj priya che. sarva jIvo jIvavAnI icchAvALA che. sarvane potAnuM jIvana priya lAge che. 75

Page #89
ekkaM pi baMbhacere jaMmiya ArAhiyaM pi ArAhiyaM vayamiNaM savvaM tamhA niueNa baMbhaceraM cariyavvaM / / Those who have properly practised the single vow of celibacy are said to have practised all the vows. Therefore, a wise person should practise the vow of celibacy perfectly. jinhoMne sirpha eka brahmacarya vrata kI ThIka ArAdhanA kara lI hai unhoMne saba vratoM kI ArAdhanA kara lI hai aisA samajhanA cAhie / isa liye nipuNa sAdhaka brahmacarya vrata kI ThIka se ArAdhanA kare / jemaNe eka brahmacarya vratanI barAbara ArAdhanA karI che, temaNe badhAM vratonI sArI ArAdhanA karI che ema jANavuM. eTalA mATe nipuNa sAdhake brahmacarya vratanuM sArI rIte pAlana karavuM joIe. 76

Page #90
pUyaNaTTA jasokAmI mANa-sammANa kAmae / bahuM pasavaI pAvaM mAyAsallaM ca kuvvaI / / A monk who is active to get himself worshipped by others, keen on fame and expects respectful treatment everywhere is in fact indulging in deceitful Karma and commits many sins. svapUjA kA icchuka, yaza kA kAmI aura mAna-sammAna kI kAmanA karanevAlA muni bahuta sAre pApa utpanna karatA hai aura mAyA-zalya kA sevana karatA hai / je muni potAnI pUjA thAya e mATe prayatnazIla hoya che, yazanI kAmanAvALA hoya che tathA mAna-sanmAnanI icchAvALA hoya che te bahu pApakarma upArja che ane mAyAzalya kare che. 77

Page #91
abaMbhacariyaM dhoraM pamAyaM durahiTThiyaM / nA ' yaraMti muNI loe bheyAyayaNa vajjiNo / / A breach of the vow of celibacy is a horrible sin. It is the root of carelessness and the cause of worst result. Therefore a monk should not commit such an offence in the world. He should keep himself away from such places as may challenge his self-control. abrahmacarya isa loka meM ghora pApa hai, pramAda kA ghara hai aura durgati kA kAraNa hai / isa lie muni abrahmacarya kA sevana nahIM karate aura saMyama kA bhaMga kare aise sthAnoM se dUra rahate haiM / abrahmacarya ghora pApa che. pramAdanuM te ghara che ane durgatinuM kAraNa che. jagatamAM eTalA mATe muni enuM sevana karatA nathI tathA saMyamano bhaMga kare evAM sthAnothI dUra rahe che. 78

Page #92
jahA kukkuDapoyassa niccaM kullao bhayaM / evaM khu baMbhayArissa itthIviggaho bhayaM / / Just as a young chicken has constant fear of cats, similarly, a person practising the vow of celibacy has constant fear of the body of a woman. jisa prakAra murge ke bacce ko sadA billI se bhaya hotA hai, usI prakAra brahmacArI ko strI ke zarIra se bhaya hotA hai| jevI rIte kukaDAnA baccAne hamezAM bilADIno bhaya rahe che, tevI rIte brahmacArIne hamezAM strInA zarIrathI bhaya rahe che. 79

Page #93
appattiyaM jeNa siyA Asu kuppeja vA paro / savvaso taM na bhAsejjA bhAsaM ahiyagAmiNiM / / - One should never utter such harmful words as may create displeasure or distrust in others, or by hearing which others may immediately lose their temper. jisa bhASA se aprIti aura avizvAsa utpanna ho yA aura koI zIghra kupita ho aisI ahitakara bhASA sarvathA nahIM bolanI cAhie / je bhASA bolavAthI bIjAne aprIti ke avizvAsa utpanna thAya athavA bIjAne tarata gusso thAya evI ahitakara bhASA kyAreya na bolavI. - 80

Page #94
vibhUsA itthisaMsaggI paNIyarasabhoyaNaM / narassa ' ttagavesissa visaM tAlauDaM jahA / / wa Personal adornment, contact with women, and very rich food are like deadly poison named Talput for a person who is seeking self-realisation. AtmagaveSI puruSa ke lie vibhUSA, strI kA saMsarga aura svAdiSTa bhojana, tAlapuTa viSa ke samAna haiM / AtmagaveSI puruSa mATe vibhUSA, strIno saMsarga tathA svAdiSTa bhojana, tAlapuTa jhera samAna che. 81

Page #95
cittabhittiM na nijjhAye nAriM vA sualaMkiyaM / bhakkharaM piva daTThaNaM diThiM paDisamAhare / A monk should never stare at a well-dressed woman or even at a painting of a woman on a wall. He should immediately withdraw his glance just as a glance at the midday sun is immediately withdrawn. muni AbhUSaNoM se susajjita nArI ko yA dIvAra para citrita nArI ko TakaTakI lagAkara na dekhe / una para dRSTi par3a bhI jAye to use aise khIMca le jaise madhyAhna ke sUrya para par3I huI dRSTi svayaM khiMca jAtI hai / sAdhue alaMkArothI susajja nArIne ke bhIMta upara cItarelI nArIne TIkITIkIne na jovI joIe. enA upara kadAca dRSTi paDI jAya to te pAchI kheMcI levI, jema madhyAhnanA sUrya sAme paDelI daSTi ApoApa pAchI kheMcAI jAya che. 82

Page #96
AyAvayAhI caya sogumallaM | ___ kAme kamAhI kamiyaM khu dukkhaM / chiMdAhi dosaM viNaejja rAgaM ___ evaM suhI hohisi saMparAe / Give up tenderness and strengthen yourself with penance. If you control desires, miseries will run away. Get rid of faults and cut off attachment. Thus you will be happy in this worldly life. tU tapa kara aura sukumAratA kA tyAga kara / tU kAmavAsanA kA atikrama kara / isa se duHkha svayaM calA jAyegA / doSa ko chinna kara aura rAga bhAva ko dUra kara / aisA karane se hI tU saMsAra meM sukhI hogA / tuM tapanuM sevana kara ane sukumAratAno tyAga kara. tuM kAmavAsanAthI para thaI jA to du:kha pote ja nAsI jaze. tuM doSano cheda kara ane rAgabhAvane dUra kara. ema karavAthI te saMsAramAM sukhI thaIza. 83

Page #97
suraM vA meragaM vA vi annaM vA majjagaM rasaM / sasakkhaM na pibe bhikkhU jasaM sArakkhamappaNo // A monk who is keen to look after his own social prestige should never drink wine, liquor or any such intoxicating substance with his self as a witness. apane yaza kA saMrakSaNa karanevAlA muni surA, meraga (mahue kI zarAba) yA anya kisI prakAra ke mAdaka rasa kA, Atma-sAkSI se pAna na kare / potAnA yazanuM saMrakSaNa karavAnI icchAvALA bhikSue drAkSanA dArUnuM, mahuDAnA dArUnuM ke bIjA koI mAdaka rasanuM sevana AtmasAkSIe na karavuM joIe. - 84

Page #98
hatthapAyapaDicchinnaM kaNNanAsavigappiyaM / avi vAsasai nAriM baMbhayArI viyajjae // A person practising celibacy should avoid privacy with even a woman whose hands, feet, ears and nose are cut off and who may be a hundred years of age. jisa ke hAtha-paira kaTe hue hoM, nAka aura kAna chinna hoM vaisI so varSa kI bUr3hI nArI ke sAtha bhI brahmacArI ekAnta meM na rahe / brahmacarya vratanuM pAlana karanAre, hAtha-paga kapAyelI tathA kAna ane nAka chedAyelI evI so varSanI vRddha nArI hoya to paNa tenI sAthe ekAMtamAM na rahevuM joIe. 85

Page #99
khavettA pUvvakammAI saMjameNa taveNa ya / siddhimaggamaNuppatA tAiNo parinivvuDa // Having destroyed all previous Karmas through self-control and penance, monks reach the path of liberation and attain Nirvana. saMyama aura tapa dvArA pUrva-saMcita karmoM kA kSaya kara ke muni, siddhi-mArga ko prApta kara parinirvRta (mukta) hote haiM / saMyama ane tapa dvArA pUrvasaMcita karmono kSaya karIne saMyamI puruSo siddhimArgane prApta karIne parinirvata (bhukta) thAya che. 86

Page #100
jai taM kAhisi bhAvaM jA jA dacchisi nArio / vAyAiddho vva haDo aTThiyappA bhavissasi / / If you think of enjoying sexual pleasure with every woman you see, you will become unsteady like the Hada plant, shaken by the breeze. jo tU striyoM ko dekhakara unake prati kAmavAsanA kA bhAva karatA rahegA to tU vAyuse Ahata har3a vanaspati kI taraha asthirAtmA ho jAyegA / jo tuM strIone joIne temanA pratye kAmavAsanAno bhAva karyA karIza to tAro AtmA pavanathI hAlyA karatI haDa nAmanI vanaspatinI jema asthira banI 4. 87

Page #101
teNe jahA saMghimuhe gahIe ___sakammuNA kaccai pAvakArI / evaM payA ! pecca ihaM ca loe kaDANa kammANa na mokkhu asthi / / When a thief is caught while breaking into a house, he is punished for the sin committed. Similarly, all living beings have to bear the fruits of their Karmas, either in this life or in the next life. No one can escape from the results of the Karmas done. jaise seMdha lagAte hue pakar3A gayA cora apane karma ke phala bhogatA hai usI prakAra jIva ko apane karmoM kA phala isa loka aura paraloka meM bhoganA paDatA hai / kie hue karmoM kA phala bhoge binA chuTakArA nahIM hotaa| khAtara pADavAnuM pApakarma karanAra cora jema pakaDAI jAya che ane potAnAM karmanAM phaLa bhogave che, tema pApa karanAra jIva A lokamAM ke paralokamAM tenuM phaLa bhogave che. karelAM karmanAM phaLa bhogavyA vinA chuTakAro nathI. 88

Page #102
kasiNaM pi jo imaM loyaM paDipunnaM dalejja ekkassa / teNAvi se Na saMtusse ii duppUrae ime AyA // Even if the whole rich world is given to one man, he will not be satisfied with that. It is extremely difficult to get all the desires of a man fulfilled. yadi koi kisI ko samRddhi se paripUrNa yaha pUrA loka bhI de de, to bhI vaha usa se saMtuSTa nahIM hogA / jIva kI tRSNA itanI duSpUra hotI hai / jo koI eka mANasane samRddhithI pUrNa evo Akho loka ApI devAmAM Ave to paNa tene enAthI saMtoSa thaze nahi. jIvanI tRSNA AvI rIte saMtoSAvI ghaNI kaThina che. - 89

Page #103
- ahe vayai koheNaM mANeNaM ahamA gai / mAyA gaipaDigghAo lohAo duhao bhayaM / By anger one gets the lowest type of life (i.e. Narak-gati). By ego one gets the low type of life. Deceit becomes a hindrance to a better state of life. Greed endangers this as well as the next life. krodha se manuSya adhogati (narakagati) meM jAtA hai / mAna se adhama gati prApta hotI hai / mAyA se zubha gati kA vinAza hotA hai / lobha se isa loka meM aura paraloka meM bhaya hotA hai / krodhathI nIcenI gati (narakagati maLe che. mAnathI adhama gati prApta thAya che. mAyA zubha gatino nAza kare che. lobhathI A lokamAM ane paralokamAM bhaya Ubho thAya che. 90

Page #104
dumapattae paMDuyae jahA nivaDai rAigaNANa accae / evaM maNuyANa jIviyaM samayaM goyama mA pamAyae // A withered leaf of a tree falls down after some nights go by. Similarly the life of a man comes to an end. Therefore, O Gautama ! do not be careless even for a moment. - - rAtriyA~ bItane para jaise vRkSa kA pakA huA pIlA pattA gira jAtA hai, usI taraha manuSya kA jIvana bhI samApta ho jAtA hai| isa lie he gautana ! samaya bhara ke lie bhI pramAda mata kr| jema vRkSanuM pILuM thaI gayeluM pAMdaDuM rAtrio vItatAM kharI paDe che, tema manuSyanA jIvanano paNa aMta Ave che. mATe he gautama ! samaya mAtrano pramAda na kara. 91

Page #105
kaNakuMDagaM jahittANaM viTThe bhuMjai sUyare / evaM sIlaM jahittANaM dussIlaM ramaI mie // A pig prefers to eat dirty things, leaving good food-grains aside. Similarly an ignorant person indulges in evil matters, leaving virtuous matters aside. jaise sUara cAvala kI bhUsI ko chor3akara viSTA khAtA hai, vaise hI ajJAnI manuSya zIla ko chor3a kara duHzIlatA meM ramatA hai| bhuMDa anAjanA TUMDAne choDIne viSTA khAvAnuM pasaMda kare che. evI rIte ajJAnI mANasa sadAcAra choDIne durAcAramAM AnaMda mANe che. 92

Page #106
sadde ruve ya gaMdhe ya rase phAse taheva ya / paMcavihe kAmaguNe niccaso parivajjae // A monk should always abstain from the pleasure of the objects of the five senses i.e. sound, form, smell, taste and touch. zabda, rUpa, gaMdha, rasa aura sparza ina pA~ca prakAra kI indriyoM ke kAmabhoga ke viSayoM kA muni sadA tyAga kare / 2 / 06, 35, 0idha, 2sa, ane sparza the pAMca prakAranI indriyonA kAmabhoganA viSayono munie sadA tyAga karavo joIe. 93

Page #107
na taM arI kaMThachettA karei jaM se kare appaNiyA durappA / se NAhiI maccumuhaM tu patte ___ pacchANutAveNa dayAvihUNe // The harm that an evil person does to himself is much more than the harm that his enemy may do to him by cutting off his throat. Such a person, devoid of compassion, realises, his folly on his deathbed and repents for his evil deeds. durjana apanI duSpravRtti se apanA jo aniSTa karatA hai vaisA aniSTa to galA kATane vAlA zatru bhI nahIM karatA / aisA dayAvihIna manuSya mRtyu ke mukha meM pahuMcane ke samaya durAcAra ko samajhatA hai ora pazcAttApa karatA hai / durAcAra karanAra jIva pote potAnuM jeTaluM aniSTa kare che, eTaluM aniSTa to enuM gaLuM kApanAro duzmana paNa nathI karato. AvA dayAvihIna jIvane jyAre mRtyunA mukhamAM javAnuM thAya che, te vakhate te potAnA durAcArane samaje che ane pachI pazcAttApa kare che. 94

Page #108
jahA suNI pUikaNNI Nikkasijjai savvaso / evaM dussIlapaDaNIe muharI nikkasi || A bitch with rotten ears is driven away from everywhere. Similarly a person of bad conduct, of an insubordinate attitude and of talkative nature is turned out from everywhere. jaise sar3e hue kAnoMvAlI kutiyA sabhI sthAnoM se nikAlI jAtI hai, vaise hI duHzIla, pratikUla vartana karanevAlA aura vAcAla manuSya sabhI sthAnoM se nikAla diyA jAtA hai / jema saDelA kAnavALI kUtarIne sarva sthaLethI hAMkI kADhavAmAM Ave che, tema durAcArI, pratikULa vartana karanAra ane vAcALa manuSyane sarva sthaLethI kADhI mUkavAmAM Ave che. 95

Page #109
puriso ! rama pAvakammuNA paliyaMtaM maNuyANa jIviyaM / sannA iha kAmamucchiyA mohaM jaMti narA asaMvuDA / / O Man ! Refrain from sinful acts because human life goes by quickly. Those who are addicted to material pleasures or have no self-control are overpowered by delusion. he puruSa ! pApakarmoM se nivRtta ho jA ! yaha manuSyajIvana zIghratA se bhAgA jA rahA hai / kAmabhogoM meM mUrchita aura asayaMmI manuSya mohagrasta hotA hai / he puruSa ! manuSyajIvana cAlyuM janAruM che, ema samajIne pApakarmo karato aTakI jA. je manuSyo asaMyamI che ane kAmabhogamAM mUchita banyA che, te moha pAme che. 96

Page #110
saMbujjhaha kiM na bujjhaha saMbohI khalu pecca dullahA / No hUvaNamaMti rAio no sulabhaM puNarAvi jIviyaM // O Men! Awake! Don't you understand that it is very difficult to obtain Right Knowledge after death, in the next birth? Those nights which have gone by shall not return. It is very difficult to obtain the human birth again. he manuSya ! bodha prApta karo ! kyoM bodha prApta nahIM karate ? mRtyu ke bAda saMbodhi, nizcaya hI durlabha hai / bItI huI rAteM vApasa nahIM AtIM aura manuSya bhava phira sulabha nahIM hotA / he manuSya ! tame bodha pAmo. tame eTaluM kema samajatA nathI ? mRtyu pachI jJAna pAmavuM kharekhara durlabha che. vItI gayelI rAtrio pAchI AvatI nathI. manuSya bhava paNa pharIthI maLavo sulabha nathI. 97

Page #111
DaharA buDDhAya pAsaha gabbhatthA vi cayaMti mANavA / seNe jaha vaTTayaM hare evaM AukhayaMmi tuTTa | Human beings, whether young or old, die. Even those in the mother's womb die. Just as a hawk snatches away quail, similarly death takes away life. yuvaka ho yA vRddha, saba ke lie mRtyu A pahuMcatI hai, yahAM taka li garbhAvasthA meM bAlaka kI bhI mRtyu hotI hai / jaise bAja choTe pakSI ko hara letA hai vaise hI AyuSya pUrNa hone para mRtyu jIvana ko hara letI hai / yuvaka hoya ke vRddha hoya, manuSyo aMte to mRtyu pAme che. keTalAka to garbhAvasthAmAM ja mRtyu pAme che. jema bAja nAnA pakSIne upADI jAya che, tema AyuSya pUrNa thatAM mRtyu jIvanane harI le che. 98

Page #112
je ya buddhA atikkaMtA je ya buddhA aNAgayA / saMti tesiM paiTThANaM bhUyANaM jagatI jahA / / Just as the earth is the foundation of all living beings, in the same way peace is the foundation of all the Tirthankaras, including the past and the future Tirthankaras. jisa taraha saba jIvoM kA AdhArasthAna pRthvI hai, usI taraha jo tIrthaMkara ho cuke haiM aura jo tIrthakara honevAle haiM una sabakA AdhArasthAna zAnti hai / jema badhA jIvonuM AdhArasthAna pRthvI che, tema ja tIrthakaro thaI gayA che tathA je tIrthaMkaro thavAnA che te sarvanuM AdhArasthAna zAnti che. 99

Page #113
jasaM kittI silogaM ca jA ya vaMdaNapUyaNA / savvaloyaMsi je kAmA taM vijjaM parijANiyA / A wise man should know that fame, glory, praise, honour, homage and the material pleasures of the whole world are harmful to the self and therefore should renounce them. yaza, kIrti, zlAghA, vaMdana, pUjana aura samasta loka meM jo bhI kAmabhoga haiM unheM, AtmA ke lie ahitakara jAnakara jJAnI puruSa chor3a de / yaza, kIrti, prazaMsA, vaMdana, pUjana tathA A samasta lokamAM je kAmabhogo che te badhAM AtmAne ahita karanAra che, ema jANIne jJAnI puruSe te choDI devA joIe. 100

Page #114
aha paMcahi ThANehiM jehiM sikkhA na labbaI / thaMbhA kohA pamAeNaM rogeNA 5 5 lassaeNa ya // __Ego, anger, negligence, disease and laziness are the five objects for not getting knowledge. ahaMkAra, krodha, pramAda, roga aura Alasya - ina pAMca ke kAraNa zikSA prApta nahIM hotI / ahaMkAra, krodha, pramAda, roga ane ALasa - A pAMca kAraNone lIdhe jJAna prApta thatuM nathI. 101

Page #115
sIhaM jahA khuDDamigA caraMtA dUre caraMti parisaMkamANA / evaM tu mehAvi samikkha dhamma dUreNa pAvaM parivajjaejjA / - Just as the small animals like deer etc., always keep themselves away from a lion on account of fear, similarly, a wise man, discerning true religion, should always keep himself away from committing sinful acts. jisa taraha jaMgala meM hariNa Adi choTe prANI bhaya se zaMkita hokara siMha se dUra rahate haiM, isI taraha medhAvI puruSa dharmatattva kI samIkSA kara ke pApakArya se dUra rahate haiM / jevI rIte jaMgalamAM vicaranAra haraNa vagere nAnAM pazuo bhayanI zaMkAthI siMhathI dUra rahe che, tevI rIte medhAvI puruSe dharmanA tattvanI samIkSA karIne pApa karavAthI dUra rahevuM joIe. 102

Page #116
verAiM kuvvaI verI tao verehiM rajjatI / pAvovagA ya AraMbhA dukkhaphAsA ya aMtaso // A revengeful person goes on inflicting injury on others and then takes delight in doing injury. But all such activities are sinful and ultimately result in miseries. vairI manuSya vaira karatA hai aura bAda meM vairavRddhi kara ke AnaMdita hotA hai / paraMtu tamAma pApamaya pravRttiyA~ aMta meM duHkhadAyaka hotI haiM / verI mANasa vera bAMdhIne pAcho verane vadhAryA kare che ane tethI rAjI thAya che. paraMtu tamAma pApamaya pravRttio aMte duHkhamAM pariName che. 103

Page #117
maNasA vayasA ceva kAyasA ceva aMtaso / Arao parao vAvi duhA vi asaMjayA // A man without self-control kills living beings mentally, verbally or physically, either for himself or for others or gets them killed through others. asaMyamI manuSya mana, vacana aura kAyA se, apane lie aura anyoM ke lie, karane aura karAne rUpa - donoM prakAra se jIvoM kI hiMsA karate haiM / asaMyamI mANasa mana, vacana ane kAyAthI potAne mATe tathA pArakAne mATe prANIono ghAta kare che ane bIjA pAse karAve che. 104

Page #118
mAiNo kaTTu mAyA ya kAmabhoge samAraMbhe / haMtA chettA pagabhittA AyasAyANugAmiNo // Deceitful persons perpetrating deceit are active only for their own comfort and happiness. They kill, cut, or dismember other living beings just for the sake of their pleasure. apane hI sukha ke icchuka mAyAvI puruSa mAyA kara ke kAmabhogoM kA sevana karate haiM / ve prANiyoM kA hanana, chedana aura kartana karanevAle hote haiM / T mAtra potAnA sukhanI icchA karanAra mAyAvI mANaso mAyAkapaTa karIne, kAmabhoganuM sevana kare che. teo prANIonI hiMsA kare che, temanAM aMgopAMgone chede che athavA cIre che. 105

Page #119
savve sayakammakappiyA aviyatteNa duheNa pANiNo / hiMDaMti bhayAulA saDhA jAijarAmaraNehi 'bhidutA // All living beings have their present life according to their Karmas. Their unhappiness is often latent. Wicked and terrified beings wander around experiencing the pains of birth, old age and death. sarva prANI apane karmoM ke anusAra avasthA prApta karate haiM / akasara unakA duHkha apragaTa hotA hai / zaTha aura bhaya se vyAkula jIva janma, jarA, aura mRtyu ke duHkha se pIDita hote hue saMsAra meM bhaTakate haiM / sarva prANIo potapotAnAM karma anusAra potAnI avasthA prApta kare che. ghaNI vAra teonuM du:kha apragaTa hoya che. zaTha tathA bhayathI vyAkuLa thayelA jIvo saMsAramAM bhaTake che ane janma, vRddhAvasthA ane mRtyunAM du:kha bhogave che. 106

Page #120
kAmehi ya saMthavehi giddhA kammasahA kAleNa jaMtavo / tAle jaha baMdhaNaccue evaM AukkhayaMmi tuTTai // Persons engrossed in wordly pleasures and attached to their relatives and friends ultimately face the consequences of thier own Karmas. They die when their life-span is over, just as a Tala fruit falls down, when detached from its stalk. jaise tAlavRkSa kA phala baMdhana tUTane para gira paDatA hai vaise hI kAmabhoga meM aura parivAra meM Asakta jIva apane karma ke phala svarUpa, AyuSya TUTane para mRtyu ko prApta hotA hai / jema tAlavRkSanuM phaLa baMdhana tUTatAM nIce paDI jAya che, tema karmonuM phaLa bhogavI rahelA, kAmabhogamAM tathA kuTuMbamAM Asakta evA jIvo AyuSyano aMta AvatAM mRtyu pAme che. 107

Page #121
abbhAgamitaMmi vA duhe ahavA ukkamite bhavaMtie / egassa gatI ya AgatI vidumaMtA saraNaM na mannai // A person has to experience his miseries all by himself. After death he goes to the next life all alone. Wise men therefore know that there is nothing in this world which is worth taking shelter of. duHkha A par3ane para manuSya akelA hI use bhogatA hai / mRtyu Ane para jIva akelA hI parabhava meM jAtA hai| isa lie jJAnI puruSa kisI ko zaraNa-rUpa nahIM mAnate / duHkha AvI paDe tyAre manuSya te ekalo ja bhogave che. mRtyu Ave tyAre jIva ekalo ja parabhavamAM jAya che. eTalA mATe jJAnI mANaso koI paNa vastune potAnA zaraNarUpa mAnatA nathI. - 108

Page #122
mA paccha asAhuyA bhave accehI aNusAsa appagaM / ahiyaM ca asAhu soyaI se thaNai paridevai bahuM // Keep yourself away from the influence of sensual pleasure. Discipline yourself, so that you may not have miseries in the next life, because such evil beings grieve, cry and groan a lot in the next birth. parabhava meM durgati na ho, isa vicAra se apanI AtmA ko viSayabhoga se dUra rakho aura use anuzAsana meM rakho / durgati meM gayA huA pApI jIva atyaMta zoka karatA hai, AkraMda karatA hai aura vedanA se vilApa karatA hai / parabhavamAM potAnI durgati na thAya ema vicArIne potAnA AtmAne viSayabhogathI dUra rAkho ane potAnI jAtane zistamAM rAkho, kAraNa ke durgatimAM jatA pApI jIvo bahu zoka kare che, AkraMda kare che ane vedanAnI cIso pADe che. 109

Page #123
jamiNaM jagaI puDho jagA kammehiM luppaMti pANiNo / sayameva kaDehiM gAhaI No tassa muccejja puTThayaM / / All living beings in this world experience individually the fruits of thier own Karmas. Their life after death is determined by their past deeds. Nobody can escape the results of the Karmas. saMsAra ke sabhI prANI apane karmoM kA phala bhogate haiN| apane karma anusAra ve vibhinna gati meM paribhramaNa karate haiM / apane karmoM ke phala bhogane se kisI kA chuTakArA nahIM hotaa| saMsAramAM rahelAM prANIo potAnAM karelAM karmanAM phaLa bhogave che. teo potAnAM karma anusAra judI judI gatimAM paribhramaNa kare che. potAnAM karmanuM phaLa bhogavyA vinA koIno chuTakAro thato nathI. __ 110

Page #124
je iha sAyANugA narA ajjhovavannA kAmehiM mucchiyA / kivaNeNa samaM pagabbhiyA __na vi jANaMti samAhimAhiyaM // Those people who are only after pleasures and comforts in this world and are fully absorbed in sensual enjoyment, are reckless like the miserable persons. They do not know the path of spiritual bliss exhorted by the wise. isa saMsAra meM jo manuSya sukha-suvidhA ke pIche lage hue haiM, kAmabhoga meM mUrchita haiM, indriyoM se parAjita dIna puruSa kI taraha dhRSTatA se kAma--sevana karate haiM, ve, jJAnI puruSoM ke batAye samAdhimArga ko nahIM jAnate / je mANaso A jagatamAM sukhasagavaDanI pAchaLa paDelA che ane kAmabhogamAM mUrzita thayelA che, jeo indriyothI parAjita dIna puruSanI jema dhRSTatApUrvaka kAmasevana kare che, teo jJAnI puruSoe kahelA samAdhimArgane jANatA nathI. 111

Page #125
adhuvaM jIviyaM naccA siddhimaggaM viyANiyA / viNiyaTTeja bhogesu AuM parimiyamappaNo // Life is not permanent. It is limited. Knowing this and also having known the path of liberation, one should abstain from material peasures. jIvana kSaNabhaMgura hai; apanI Ayu parimita hai; aisA jAnakara siddhimArga kA jJAna prApta kara ke bhogoM se nivRtta ho jA / jIvana kSaNabhaMgura che. potAnuM AyuSya parimita che. evuM samajIne tathA siddhimArgane jANIne, bhogothI nivRtta thardha bha ! 112

Page #126
sakkA saheuM AsAe kaMTayA aomayA ucchahayA nareNaM / aNAsae jo u sahejja kaMTae vaImae kaNNasare sa pujjo // An enthusiastic person will be prepared to bear even the torture of iron nails to get wealth or some other reward, but a person who bears the tortue of nail-like words without any expectation is indeed respectable. utsAhI manuSya ghana Adi kI AzA meM lohamaya kAMToM ko sahana kara sakatA hai; parantu jo kisI prakAra kI AzA rakhe binA kAnoM meM pravezate hue vacana rUpI kAMToM ko sahana karatA hai vaha pUjya hai / utsAhI mANasa dhana ke bIjA kazA svArthanI AzAmAM loDhAnA kAMTA (khIlA) sahana karI zake che, paraMtu koI paNa jAtanI AzA rAkhyA vagara vacanarUpI kAMTA je sahana kare che te pUjya che. AzA 2 113

Page #127
musAvAo ya logammi savvasAhUhiM garahio / avissAso ya bhUyANaM tamhA mosaM vivajjae // Telling a lie is condemned by all the saints in the world. It creates a world of distrust for people. Therefore, one should avoid telling a lie. isa loka meM mRSAvAda (asatya vacana) saba sAdhuoM dvArA niMdita hai aura vaha prANiyoM ke lie avizvasanIya hai / isa lie asatya vacana kA tyAga kareM / A lokamAM mRSAvAda (asatya vacana) sarva sAdhu puruSo vaDe vakhoDAyela che tathA sarva lokonA manamAM te avizvAsa janmAvanAra che. mATe asatya vacanano tyAga karavo. 114

Page #128
na bAhiraM paribhave attANaM na samukkase / suyalAbhe na majjejjA jacca tavasi buddhie / / Never hate or humiliate others and never show your superiority. Never boast of your scriptural knowledge, gains, caste or community, penance and intellect. auroM kA tiraskAra na kareM / apanA utkarSa na dikhAe~ / zrutajJAna, lAbha, jAti, tapa aura buddhi kA mada na kreN| bIjAono tiraskAra na karavo tathA potAnuM caDiyAtApaNuM na batAvavuM. potAnAM zrutajJAna, lAbha, jAti, tapa ane buddhinuM abhimAna na karavuM. 115

Page #129
avaNNavAyaM ca parammuhassa pacakkhao paDiNIyaM ca bhAsaM / ohAriNiM appiyakAriNiM ca bhAsaM na bhAsejja sayA sa pujjo / Those who do not backbite others, use violent words in their presence and who do not speak uncompromising or unpleasant language are always respected. jo pIche se niMdA nahIM karatA, jo kisIke sAmane virodhI vacana nahIM kahatA, jo nizcayakArI (AgrahI) aura apriya-kAriNI bhASA nahIM bolatA vaha sadA pUjya hai / je pAchaLathI bIjAnI niMdA nathI karatA, je koInI hAjarImAM virodhavALAM vacana nathI bolatA, je nizcayakArI (AgrahI) athavA apriyakArI bhASA nathI bolatA te sadA pUjya che. - 116

Page #130
tavateNe vaiteNe rUvateNe ya je nare / AyAra bhAvateNe ya kuvvaI devakibbisaM / / A person who deceives or beguiles others in the matters of penance, speech, complextion, behaviour and feelings becomes a Kilbish, i.e. a deity of an inferior category, in the next birth. jo manuSya tapa kA cora, vANI kA cora, rUpa kA cora, AcAra kA cora aura bhAva kA cora hotA hai vaha mRtyu ke bAda kilbiSika (nimna koTikA) deva hotA hai / je manuSya tapano cora, vacanano cora, rUpano cora, AcArano cora ane bhAvano cora hoya che te kilbiSika (nimna joTinI) heva. thAya che. 117

Page #131
taheva DaharaM va mahallagaM vA itthI pumaM pavvaiyaM gihiM vA / no hIlae no vi ya khisaejjA thaMbhaM ca kohaM ca cae sa pujjo // Whether a child or an elderly person, a man or a woman, a monk or a householder -- whoever he or she may be, but the one who neither backbites nor hates others and who neither loses temper nor becomes arrogant, commands respect. bAlaka ho yA vRddha, strI ho yA puruSa, dIkSita ho yA gRhastha, jo nindA nahIM karatA, tiraskAra nahIM karatA aura garva tathA krodha kA tyAga karatA hai vaha pUjya hai / bALaka hoya ke moTA mANasa, strI hoya ke puruSa, dIkSita hoya ke gRhastha, game te hoya, paraMtu jeo koInI niMdA karatA nathI ke tiraskAra karatA nathI, tema ja jeo krodha ke mAnano tyAga kare che teo pUjya che. 118

Page #132
samAvayaMtA vayaNAbhidhAyA kaNNagayA dummaNiyaM jaNaMti / dhammo tti kiccA paramaggasUre jiiMdie jo sahaI sa pujjo // Attacks in the form of words pierce the ears and produce disgust in the mind, but those who are spiritually brave and have self-control bear all these, knowing that it is their religious duty to do so and this is why they become respectable. sAmane se Ate hue vacana ke prahAra kAnoM taka pahu~ca kara mAnasika kaSTa utpanna karate haiM / lekina jo dharmamArga meM zUra hai, jitendriya hai aura 'yaha merA dharma hai' aisA mAnakara sahana karatA hai vaha pUjya hai / sAmethI AvatA vacanarUpI prahAro kAnamAM vAge che tyAre te manamAM kheda utpanna kare che, paraMtu jeo dharmamArgamAM zUravIra che ane jitendriya che tathA 'A mAro dharma che' ema mAnIne te sahana kare che teo pUjya che. 119

Page #133
aMga--paccaMgasaMThANaM cArullaviyapehiyaM / itthINaM taM na nijjhAe kAmarAgavivaDDhaNaM // A monk should abstain from staring at the physique or the parts of the body of women. He should not get interested in listening to their sweet words or should not give any attention to their amorous glances. He should not even think of all these, because they are likely to arouse his sex-instinct. striyoM ke aMga, pratyaMga, suMdara svarUpa, madhura vacana aura nayana-kaTAkSa ko na dekheM aura unakI aura dhyAna na deM, kyoMki ye saba kAmarAga kI vRddhi karanevAle haiN| strIonAM aMgapratyaMga, suMdara bAMdho, madhura vacana ane nayana-kaTAkSa nihALavA nahi tathA teno vicAra paNa karavo nahi, kAraNa ke e kAmarAgane vadhAranAra che. 120

Page #134
samAe pehAe parivvayaMto ___ siyA maNo nissaraI bahiddhA / na sA mahaM no vi ahaM pi tIse icceva tAo viNaejja rAgaM / / While practising equanimity, if the mind loses confidence in self-control, imagine that - "the objects of material pleasures are not mine and I do not belong to them', and thus you will get detached from them. samadRSTipUrvaka vicarate hue bhI yadi kadAcit mana saMyama se bAhara nikala jAye to - 'ye bhogapadArtha mere nahIM haiM aura meM una kA nahIM hU~' - isa prakAra socakara unake prati honevAle rAga ko dUra kareM / / samadaSTipUrvaka vicaratAM vicaratAM mana kadAca jo saMyamamAMthI bahAra nIkaLI jAya to, "A bhogapadArtha mArA nathI ane huM temano nathI' - evo vicAra karIne enA pratyeno rAga dUra karavo. 121

Page #135
AukkhayaM ceva abujjhamANe . mamAi se sAhasakAri maMde / aho ya rAo paritappamANe aDhesu mUDhe ajarAmarevva // A foolish and rash person who does not know that his life will ultimatly be over, always keeps on saying : This is mine. This is mine.' He tortures himself day and night for the sake of wealth, as if he would never have old age and death. apanI AyuSya kA kSaya ho rahA hai yaha na samajhanevAlA mUrkha aura avicArI sAhasa karanevAlA manuSya 'yaha merA hai; yaha merA hai' - aisA bolatA rahatA hai / vaha arthaprApti ke lie dinarAta paritApa sahana karatA hai / vaha bhrama meM rahatA hai ki usake lie kabhI jarA aura mRtyu haiM hI nahIM / potAnA AyuSyano kSaya thaI rahyo che evuM na jANanAra mUrkha ane avicArI sAhasa karanAra mANasa "A mAruM che; A mAruM che' ema karyA kare che. arthaprApti mATe te divasa ane rAta ghaNo paritApa sahana kare che, jANe ke pote ajara ane amara na hoya ! 122

Page #136
paNIyaM bhattapANaM tu khippaM mayavivaDDhaNaM / baMbhacerarao bhikkhU niccaso parivajjae / Rich food arouses passions quickly. Therefore, a monk who is keenly interested in practising the vow of celibacy should always avoid such rich food. snigdha bhojana kAmavAsanA ko zIghra bar3hAtA hai / isa lie brahmacarya vrata meM rata rahane vAlA muni snigdha bhojana kA sadA tyAga kare / snigdha bhojana kAmavAsanAne jaladI vadhAranAra nIvaDe che. eTale brahmacarya vratanuM hoMzathI pAlana karavA icchatA munie evA bhojanano kAyamane mATe tyAga karavo joie. 123

Page #137
jahA biDAlAvasahassa mUle na mUsagANaM vasahI pasatthA / emeva itthInilayassa majjhe na baMbhayArissa khamo nivAso // It is not advisable for mice to live near a dwelling place of a cat. Similarly, it is not desirable for a person practising celibacy to stay in a house inhabited by women. jaise billI ke nivAsasthAna ke pAsa cUhoM kA rahanA ThIka nahIM hotA vaise hI striyoM kI bastI ke pAsa brahmacArI kA rahanA ThIka nahIM hotA / jema bilADIonA nivAsasthAna pAse rahevuM te uMdaro mATe yogya nathI, tema je gharamAM strIono nivAsa hoya te gharamAM rahevuM brahmacArI mATe yogya nathI. 124

Page #138
khetta vatthu hiraNNaM ca puttadAraM ca baMdhavA / caittA NaM imaM dehaM gantavvamavasassa me // A man should realise that some day he certainly has to leave this world, leaving behind his land and estate, house and property, gold and ornaments, wife and children, relatives and friends, and even his own body. manuSya ko yaha samajhanA cAhIe ki 'eka dina mujhe jamIna, ghara, sonA, saMtAna, strI, bAMdhava aura isa zarIra ko bhI chor3a kara avazya cale jAnA hai / ' mANase samajavuM joie ke : "eka divasa mAre mArAM potAnAM jamIna ane ghara, sonuM ane jhaverAta, strI ane saMtAno, sagAM ane saMbaMdhIone choDIne ane mArA potAnA dehane paNa choDIne avazya cAlyA javAnuM che." 125

Page #139
thAvaraM jaMgamaM ceva dhaNaM dhannaM uvakkharaM / paccamANassa kammehiM nAlaM dukkhAu moaNe || When a man is suffering as a result of his past Karmas, neither his movable and immovable property, nor his money, nor the food-grain and other materials have any capacity to free him from the misery. sthAvara aura jaMgama saMpatti, dhana, dhAnya, cIjavastu - ye sabhI padArtha karmoM ke kAraNa duHkhI prANI ko duHkhamukta karane meM samartha nahIM hote / karmanA vipAkanA pariNAme mANasa jyAre du:khI thAya che tyAre sthAvara jane bhaMgama bhiladbhuta, dhana, dhAnya, cIjavastuo ene duHkhamAMthI choDAvavA mATe zaktimAna banatAM nathI. 126

Page #140
vAluyAkavale ceva nirassAe u saMjame / asidhArAgamaNaM ceva TukkaraM cariuM tavo // To practise self-control is tasteless like a morsel of sand. To practise penance is as difficult as to walk on the edge of a sword. saMyamapAlana bAlU ke kaura kI taraha nIrasa hai / tapa kA AcaraNa karanA talavAra kI dhAra para calane jaisA duSkara hai| saMyamanuM pAlana retInA koLiyA jevuM nIrasa che. tevI ja rIte tapazcaryAno mArga paNa talavAranI dhAra upara cAlavA jeTalo duSkara che. 127

Page #141
jahA bhuyAhiM tariuM dukkaraM rayaNAyaro / tahA aNuvasanteNaM dukkaraM damasAgaro // Just as it is very difficult to cross the ocean swimming with arms, similarly, it is very difficult for one who is not pacified, to cross the ocean of selfcontrol. jaise samudra ko bhujAoM se pAra karanA bahuta hI kaThina hai. vaise hI upazamahIna vyakti ke lie saMyamarUpa samudra ko pAra karanA bahuta kaThina hai / jema bhujAothI samudra tarI javo duSkara che, tema upazAMta nahi thayelA jIva mATe saMyamarUpI sAgara tarI javo duSkara che. 128

Page #142
jo sahassaM sahassANaM mAse mAse gavaM dae / tassAvi saMjamo seo aditassa vi kiMcaNaM // The self-control of a man who does not give anything in charity is far better than a man who may give one million cows in charity every month. dAna meM kucha bhI na denevAle saMyamI manuSya kA saMyama, prati mAsa dasa lAkha gAyoM kA dAna denevAle manuSya se zreSTha hotA hai / dAnamAM kazuM na ApanAra saMyamI mANasano saMyama da2 mahine dasa lAkha gAyonuM dAna ApanAra mANasa karatAM zreSTha che. 129

Page #143
dArANi ca suyA ceva mittA ya taha baMdhavA / jIvantamaNujIvanti mayaM nANuvayaMti ya // Wives, sons, friends and relatives follow a man till he is alive. None of them follow him after death. patniyA~, putra, mitra aura bAMdhava, jaba taka vyakti jIvaMta hai taba taka hI sAtha meM rahate haiM / mRtyu ke bAda ve pIche nahIM Ate / patnIo, putro, mitro ane baMdhuo jIvatAMne ja anusare che. mRtyu thayA pachI koI pAchaLa AvatuM nathI. - 130

Page #144
nIharanti mayaM puttA piyara paramadukkhiyA / piyaro vi tahA putte bandhU rAyaM tavaM care // Much bereaved sons remove the dead body of their father from the house. Similarly, the father removes the dead body of his son. The same is the case with relatives. Therefore, o king! practise penance. putra apane mRta pitA ke zarIra ko parama du:kha ke sAtha ghara se bAhara le jAte haiM / isI taraha pitA bhI apane mRta putra ko bAhara le jAte hai / baMdhuoM kA bhI vaisA hI hotA hai / isa lie he rAjan ! tU tapa kara / mRtyu pAmelA pitAnA zabane atyaMta du:khI thayelA putro gharanI bahAra laI jAya che. tevI rIte pitA paNa mRtyu pAmelA putranA zabane bahAra laI jAya che. sagAM ane saMbaMdhIonuM paNa ema ja thAya che. eTalA mATe he rAjanuM ! tuM tapa kara. 131

Page #145
egabbhUe araNNe vA jahA u caraI mige / evaM dhammaM carissAmi saMjameNa taveNa ya // Just as a deer moves about in a forest all alone, in the same way I shall also move on the path of religion all alone, practising self-control and penance. jaise jaMgala meM hariNa akelA vicaratA hai, vaise maiM bhI saMyama aura tapa sameta dharma kA AcaraNa karU~gA / jema araNyamAM mRga ekalo vicare che, tema huM paNa saMyama ane tapa vaDe dharmamAM ekAkI vicarIza. - 132

Page #146
savvaM jagaM jai tuhaM savvaM vAvi dhaNaM bhave / savvaM pi te apajjattaM neva tANAya taM tava / / If the whole world together with all its wealth is given to you, even then, you will not find that adequate. It will not be able to protect you. yadi pUrA jagata tumheM mila jAe aura jagata kA sArA dhana tumhArA ho jAe, to bhI tumhAre lie vaha aparyApta hogA aura tumheM vaha rakSaNa nahIM de sakegA / kadAca jo AkhuM jagata tane maLI jAya ane temAM raheluM sarva dhana tAruM thaI jAya to paNa te tArA mATe aparyApta che. te tAruM rakSaNa karI zakaze nahi. 133

Page #147
mAyA piyA NhusA bhAyA bhajjA puttA ya orasA / nAlaM te mama tANAya luppaMtassa sakammaNA / / Mother, father, daughters-in-law, brothers, wife and sons will not be able to give any protection when I am suffering for my own evil deeds. jaba meM apane karmoM se duHkhI hotA hUM, taba mAtA, pitA, putravadhU, bhAI, bhAryA aura putra - ye sabhI merI rakSA karane meM samartha nahIM hote / mautu, pitA, putravadhU), ASil, mAryA ane, putrI-me badhAM mArAM karmonuM du:kha bhogavatI vakhate mAruM rakSaNa karavAne samartha nathI. 134

Page #148
jassatthi maccuNA sakkhaM jassa ca ' tthi palAyaNaM / jo jANe na marissAmi so hu kaMkhe sue siyA // He who has friendship with death, who is capable of escaping from death, or who knows that he will never die, can desire to see the next day. mRtyu ke sAtha jisa kI maitrI ho, jo mRtyu ke mukha se palAyana kara sakatA ho aura jo jAnatA ho ki 'maiM kabhI nahIM marUMgA' vaha AnevAlI kala kI icchA kara sakatA hai| jene mRtyu sAthe maitrI hoya, je mRtyunA paMjAmAMthI chUTIne bhAgI javAnuM sAmarthya dharAvato hoya ane "huM kyAreya marIza nahi" evuM je jANato hoya te ja AvatI kAlanI icchA karI zake. 135

Page #149
jahA sUI sasuttA paDiA na viNassai / tahA jIve sasutte saMsAre na viNassai / / Just as a threaded needle does not get lost even when it falls on the ground, similarly the soul with knowledge of scriptures is not lost in the world of birth and death. jisa prakAra dhAgA piroI huI suI, girane para bhI guma nahIM hotI, usI prakAra zrutajJAnI jIva saMsAra meM rahane para bhI vinaSTa nahIM hotA / jema doro parovelI soya paDI jAya to paNa khovAI jatI nathI, tema zrutajJAnI jIva saMsAramAM rakhaDato nathI. 136

Page #150
kohe mANe mAyA lobhe pejje taheva dose ya / hAse bhaya akkhAiya upaghAe nissiyA dasamA / The language used with the intention of anger, ego, deceit, greed, attachment, hatred, jest, fear, imagination and violence is regarded as untrue language. krodha, mAna, mAyA, lobha, rAga, dveSa, hAsya, bhaya, kalpanA aura hiMsA kA Azraya lekara bolI jAnevAlI bhASA asatya bhASA hai| | OModha, bhAna, bhAyA, ali, 22, dveSa, hasya, maya, kalpanA ane hiMsAno Azraya laI bolavAmAM AvatI bhASA te asatya bhASA che. 137

Page #151
purisA ! saccameva samabhijANAhi / saccassa ANAe se uvaTThie mehAvI mAraM tarai / O Man ! know what truth is. The wise man who always obeys the command of truth conquers death. he puruSa ! tU satya ko acchI taraha jAna le ! jo satya kI AjJA meM upasthita hai vaha medhAvI manuSya mRtyu ke pAra ho jAtA hai| he puruSa ! tuM satyane sArI rIte jANI le. satyanI AjJAmAM upasthita rahelo medhAvI manuSya mRtyune tarI ya che. 138

Page #152
- ramae paMDie sAsaM hayaM bhadaM va vAhae / bAlaM sammai sAsanto galiyassaM va vAhae // A horse-rider enjoys riding a noble horse. Similarly, the Guru enjoys instructing intelligent disciples. A horse-rider gets tired of riding a bad horse. Similarly, the Guru gets tired of instructing dull disciples. jaise uttama ghoDe ko hA~katA huA savAra Ananda pAtA hai, vaise hI paMDita ziSya para anuzAsana karate hue guru Ananda pAte haiM / jaise duSTa ghoDe ko hA~katA huA savAra khinna hotA hai, vaise hI avinIta ziSya para anuzAsana karate hue guru khinna hote haiM / sArA ghoDA upara savArI karanArane ghoDo calAvavAmAM jema AnaMda Ave che, tema DAhyA ziSyo upara anuzAsana karavAmAM gurune AnaMda thAya che. jema gaLiyA ghoDAne calAvavAmAM savArI karanAra thAkI jAya che, tema mUrkha ziSyo upara anuzAsana karatAM guru paNa thAkI jAya che. 139

Page #153
saMsayaM khalu so kuNaI jo magge kuNAI gharaM / jattheva gantumicchejjA tattha kuvijja sAsayaM // One who builds a house anywhere on the path is indulging in a doubtful activity. One should build a permanent house only at one's destination. jo rAste meM kahIM bhI apanA ghara banAtA hai to vaha saMdehayukta hotA hai / apanA ghara to vahIM banAnA cAhie jahAM pahu~ca kara mukAma karane kI icchA ho / jo koI rastAmAM game tyAM ghara baMdhAve to te saMdehabhareluM kArya gaNAya. jyAM pahoMcavuM che te aMtima mukAme ja kAyamanuM ghara bAMdhavuM joIe. 140

Page #154
na vi muMDieNa samaNo na oMkAreNa baMbhaNo / na muni raNNavAseNaM kusacIreNa na tAvaso // One does not become a monk only by shaving one's head; one does not become a Brahmana only by chanting Aum; one does not become an ascetic only by living in the woods and one does not become a Tapasa only by wearing bark-garments. mAtra ziramuMDana se koI zramaNa nahIM hotA / sirpha OM kA jApa karane se koI brAhmaNa nahIM hotA / kevala araNya meM rahane se koI muni nahIM hotA / aura kuza kA vastra pahanane mAtra se koI tApasa nahIM hotA. phakta mastaka muMDAvavAthI zramaNa thavAtuM nathI; phakta 3OMkAra bolavAthI brAhmaNa thavAtuM nathI; phakta araNyamAM rahevAthI muni thavAtuM nathI ane phakta kuzanuM vastra dhAraNa karavAthI tApasa thavAtuM nathI. 141

Page #155
samayAe samaNo hoi baMbhacereNa baMbhaNo / nANeNa u muni hoi taveNa hoi tAvaso / One becomes a monk by equanimity; a Brahmana by practising celibacy; an ascetic by acquiring knowledge and a Tapasa by penance. samatA se zramaNa hotA hai / brahmacarya ke pAlana se brAhmaNa hotA hai / jJAna se muni hotA hai aura tapase tApasa hotA hai| samatAthI sAdhu thavAya che; brahmacaryanA pAlanathI brAhmaNa thavAya che; jJAnaprAptithI muni thavAya che ane tapazcaryA karavAthI tApasa thavAya che. 142

Page #156
jiNavayaNe aNurattA jiNavayaNaM je karaMti bhAveNaM / amalA asaMkiliTThA te hoMti parittasaMsArI / / Those who have love for and faith in the teachings of the Jina, who practise them with devotion, who are free from the dirt of Mithyatva and also free from the tortures of passions, limit their Samsara i.e. the cycle of birth and death. D jo jinavacana meM anurakta haiM tathA jinavacanoM kA AcaraNa bhAvapUrvaka karate haiM aura jo mithyAtva ke mala se aura saMkleza se rahita haiM ve alpa saMsAra - (janma-maraNa) vAle ho jAte haiM / jeo jinavacanamAM anurakta (zraddhAvALA) che, jeo jinavacana anusAra kriyAo bhAvapUrvaka kare che, jeo mithyAtvanA malathI rahita che tathA jeo rAgadveSanA saMkalezathI rahita che, teo maryAdita saMsAra (bhavabhramae)vA bhane . 143

Page #157
kohavijaeNaM bhaMte / jIve kiM jaNayai ? kohavijaeNaM khanti jaNayai / kohaveyaNijjaM kammaM na baMdhai, pUvvabaddhaM ca nijjarei / / O Bhagavan ! What does the soul acquire by conquering anger ? By conquering anger the soul acquires the quality of forgiveness. He does not do any Karma caused by anger and becomes free from the past Karmas. bhante / krodha-vijaya se jIva kyA prApta karatA hai ? krodha-vijaya se vaha kSamA kA upArjana karatA hai / vaha krodha se utpanna honevAlA karmabaMdhana nahIM karatA aura pUrvabaddha karmoM ko kSINa karatA hai / he bhagavAna ! krodhane jItavAthI jIva zuM upArjana kare cha ? krodhane jItavAthI jIva kSamAnA guNanuM upArjana kare che. krodhathI utpanna thatAM karmone te bAMdhato nathI ane pUrve je karma bAMdhyAM hoya teno kSaya kare che. 144

Page #158
mANavijaeNaM bhante / jIve kiM jaNayai ? mANavijaeNaM maddavaM jaNayai / mANaveyaNijjaM kammaM na baMdhai, pUvvabaddhaM ca nijjarei // Oh Bhagavan ! What does the soul acquire by conquering ego ? By conquering ego the soul acquires the quality of tenderness. He does not do any Karma caused by ego and becomes free from the past Karmas. bhante / mAna-vijaya se jIva kyA prApta karatA hai ? . mAna-vijaya se vaha mRdutA ko prApta karatA hai / vaha mAna se utpanna hone vAlA karmabaMdhana nahIM karatA aura pUrvabaddha karmoM ko kSINa karatA hai / he bhagavAna ! mAnane jItavAthI jIva zuM pAme che ? mAnane jItavAthI jIva mRdutA pAme che. mAnathI utpanna thatAM karmone te bAMdhato nathI ane pUrve je karma bAMdhyAM hoya teno kSaya kare che. 145

Page #159
mAyAvijaeNaM bhante ! jIve kiM jaNayai ? mAyAvijaeNaM ajjavaM jaNayai / mAyAveyaNijjaM kammaM na baMdhai, pUvvabaddhaM ca nijjarei || O Bhagavan ! What does the soul acquire by conquering deceit ? By conquering deceit the soul acquires the quality of straightforwardness. He does not do any Karma caused by deceit and becomes free from the past Karmas. bhante ! mAyA - vijaya se jIva kyA prApta karatA hai ? mAyA - vijaya se jIva saralatA ko prApta karatA hai / vaha mAyA se utpanna honevAlA karmabaMdhana nahIM karatA aura pUrvabaddha karmoM ko kSINa karatA hai / he bhagavAna ! mAyAne jItavAthI jIva zuM pAme che ? mAyAne jItavAthI jIva saraLatA pAme che. mAyAthI utpanna thatAM karmone te bAMdhato nathI ane pUrve je karma bAMdhyAM hoya teno kSaya kare che. 146

Page #160
lobhavijaeNaM bhante / jIve kiM jaNayai ? 1 lobhavijaeNaM saMtosaM jaNayai / lobhaveyaNiyajjaM kammaM na baMdhai, pUvvabaddhaM ca nijjarei || O Bhagavan ! What does the soul acquire by conquering greed? By conquering greed the soul acquires the quality of contentment. He does not do any Karma caused by greed and becomes free from the past Karmas. bhante ! lobha - vijaya se jIva kyA prApta karatA hai ? lobha-vijaya se jIva saMtoSa ko prApta karatA hai / vaha lobha ye utpanna honevAlA karmabaMdhana nahIM karatA aura pUrvabaddha karmoM ko kSINa karatA hai / he bhagavAna ! lobhane jItavAthI jIva zuM pAme che ? lobhane jItavAthI jIva saMtoSa pAme che. lobhathI utpanna thatAM karmone te bAMdhato nathI ane pUrve je karma bAMdhyAM hoya teno kSaya kare che. 147

Page #161
na cittA tAyae bhAsA kuo vijjANusAsaNaM / visannA pAvakammehiM bAlA paMDiyamANiNo / Knowledge of various languages does not give shelter to human beings. How can training in various arts protect them ? They think that they are highly learned persons, but in fact they are ignorant, if they are committing sinful deeds. vividha bhASAoM kA jJAna jIva ko rakSaNa nahIM detA / vidyA kA anuzAsana bhI kahAM zaraNarUpa hotA hai ? apane ko paMDita mAnane vAle ve pApakarmoM se malina hue ajJAnI hI haiN| - judI judI bhASAonuM jJAna jIvane zaraNarUpa thatuM nathI. vidyA maMtranI zista paNa kyAMthI zaraNarUpa thAya ? teo bhale potAne paMDita mAne, paraMtu jo pApakarmathI kharaDAyelA hoya to teo ajJAnI ja che. / 148

Page #162
suNiyA bhAvaM sANassa sUyarassa narassa ya / viNae Thavijja appANaM icchaMto hiyamappaNo / An indisciplined person is compared to a dog and a pig. Realising the sense of this comparison, a person who is keen on his welfare should establish himself firmly on the path of discipline. avinayI manuSya kutte aura sUara kI taraha hotA hai / isa bhAva ko samajha kara apanA hita cAhane vAlA manuSya apane Apa ko vinaya meM sthApita kare / avinayI mANasane kUtarA ane bhUMDa sAthe sarakhAvavAmAM Ave che. eno bhAva samajIne potAnuM hita icchanAre potAnA AtmAne vinayamArgamAM sthApavo joIe. 149

Page #163
amaNunnasamuppAyaM dukkhameva vijANiyA / samuppAyamajANaMtA kahaM nAyaMti saMvaraM // One must know that unhappiness arises from one's own evil deeds. How can those who do not know the cause of unhappiness, determine the ways to prevent it ? jAnanA cAhie ki azubha karma se hI du:kha utpanna hotA hai / jo duHkha kI utpatti kA kAraNa hI nahIM jAnate vaha duHkha ke nivAraNa kA upAya kaise jAneMge ? azubha karmathI du:kha utpanna thAya che ema jANavuM joIe. jeo duHkhanI utpattinuM kAraNa jANatA nathI teo duHkhanA nivAraNano upAya kevI rIte jANI zake ? 150

Page #164
dhammajjiyaM ca vavahAraM buddhehAyariyaM sayA / tamAyaraMto vavahAraM garahaM nAbhigacchaI / / If a man follows the course of conduct which conforms to religion and which has always been pursued by wise men, he will never be blamed. jo vyavahAra dharma se pramANita huA hai aura jisakA jJAnI puruSoM ne sadA AcaraNa kiyA hai aise vyavahAra kA AcaraNa karanevAle kI niMdA nahIM hotI / je vyavahAra dharma anusAra che ane jJAnI puruSoe jenuM sadA AcaraNa karyuM che tevA vyavahAranuM AcaraNa karanAranI niMdA thatI nathI. 151 -

Page #165
nisante siyA amuharI buddhANaM antie sayA / aTThajuttANi sikkhijjA niraTThANi u vajjae / A devout disciple should always remain duly quiet. He should not be talkative. He should learn spiritual matters by always remaining in the company of wise men and he should avoid interest in useless matters. sAdhaka sadA zAnta rahe, vAcAlatA na kare, sadA jJAnI puruSa ke samIpa rahe, una ke pAsa arthayukta bAteM sIkhe aura nirarthaka bAtoM ko chor3a de / sAdhake atyaMta zAMta rahevuM; asaMbaddha bolavuM nahi; jJAnIjanonI samIpe rahevuM; temanI pAsethI paramArthayukta vAto zIkhavI ane nirarthaka bAbatone choDI devI. 152

Page #166
AlavaMte lavaMte vA na nisIejja kayAi vi / caiUNamAsaNaM dhIro jao jattaM paDissuNe // A good disciple should leave his seat at once on being called by his preceptor, no matter how often this happens. He should then listen to him modestly. guru ke eka bAra bulAne para yA bAra-bAra bulAne para bhI dhIra ziSya kabhI bhI baiThA na rahe / apanA Asana chor3akara, una ke pAsa jA kara, ve jo kaheM vaha vinaya pUrvaka sunanA cAhIe / potAnA guru eka vAra bolAve ke ghaDI ghaDI bolAve, paraMtu dhIra ziSya potAnA Asana upara tyAre besI na rahevuM joIe. potAnuM Asana choDIne, temanI pAse jaIne teo zuM kahe che te vinayapUrvaka sAMbhaLavuM joIe. 153

Page #167
ANAniddesakare guruNamuvavAyakArae / iMgiyAgArasaMpanne se viNIe tti vuccaI // He is called a disciplined pupil, who obeys the orders of his teacher, always remains with him and is capable of reading the thoughts and expressions of his teacher. jo ziSya guru kI AjJA aura nirdeza kA pAlana karatA hai, guru ke nikaTa rahatA hai, guru ke iMgita aura AkAra ko samajhatA hai vaha vinIta ziSya kahalAtA hai| je ziSya gurunI AjJA ane nirdezanuM pAlana karanAra hoya, je gurunI nikaTa rahenAra hoya ane je gurunA iMgita ane AkArathI emanA manobhAvane jANanAra hoya te ziSya vinIta kahevAya che. 154

Page #168
je AyariyauvajjhAyANaM sussUsAvayaNaMkarA / tesi sikkhA pavati jalasittA iva pAyavA // The Knowledge of the disciples who serve their teachers and obey their instructions sincerely, grows like trees sprinkled with water. jo ziSya AcArya aura upAdhyAya kI zuzrUSA aura AjJApAlana karate haiM una kI zikSA jala se sIMce hue vRkSa kI taraha bar3hatI hai / je ziSyo AcArya ane upAdhyAyanI sevA kare che tathA temanAM vacana anusAra kArya kare che, temanuM jJAna jaLathI siMcAyelAM vRkSonI jema vRddhi pAme che. 155

Page #169
jahA aggisihA dittA pAuM hoi sudukkarA / tahA dukkaraM kareuM je tAruNNe samaNattaNaM / / Just as it is very difficult to swallow a burning flame of fire, similarly, monkhood, particularly in young age, is extremely difficult. jaise prajvalita agni-zikhA ko pInA duSkara hai vaise hI yauvana meM zramaNa dharma kA pAlana karanA kaThina hai / jema agninI baLatI jyotanuM pAna karavuM duSkara che, tema taruNa vayamAM sAdhupaNAnuM pAlana karavuM atyaMta kaThina che. 156

Page #170
jahA dukkhaM bhareuM je hoi vAyassa kotthalo / tahA dukkhaM kareuM je kIbeNaM samaNattaNaM // Just as it is very difficult to fill a gunny bag with air, similarly monkhood is extremely difficult for a weak person. jaise thaile ko havA se bharanA kaThina kArya hai vaise hI nirbala vyakti ke lie zramaNa dharma kA pAlana karanA atyaMta kaThina kArya hai / jema kothaLAmAM vAyu bharavo e atyaMta muzkela kArya che, tema nabaLA mANasa mATe sAdhupaNAnuM pAlana karavuM e atyaMta muzkela kArya che. 157

Page #171
nApuTTho vAgare kiMci puTTho vA nAliyaM vae / kohaM asaccaM kuvvejjA dhArejjA piyamappiyaM // A wise disciple should not respond unless he is asked. When he is asked something he should never tell a lie. He should control anger. He should bear pleasant and unpleasant words with equanimity. vinIta ziSya binA pUche kucha bhI na bole / pUchane para asatya na bole / krodha A jAe to use niSphala kare / priya aura apriya vacanoM ko samabhAva se dhAraNa kare / | vinIta ziSye pUchyA vinA kazuM bolavuM nahi. pUchavAmAM Ave tyAre teNe asatya na bolavuM. teNe potAnA krodhane niSphaLa banAvI devo. priya ke apriya vacana teNe samabhAvathI sAMbhaLI levAM. 158

Page #172
I maNaguttayA NaM bhaMte / jIve kiM jaNayai ? mattayA NaM jIve egaggaM jaNayai / egaggacitte NaM jIve maNagutte saMjamArAhae bhavai // O Bhagavan! what does the soul achieve by controlling the mind ? By controlling the mind the soul achieves the concentration of mind. The soul with the concentration of mind controls the senses. bhante ! manogupti se jIva kyA prApta karatA hai ? manogupti se jIva ko ekAgratA prApta hotI hai| ekAgra citta vAlA manogupta jIva saMyama kI ArAdhanA karanevAlA hotA hai / he bhagavAna ! manoguptithI jIva zuM pAme che ? manoguptithI jIva ekAgratA pAme che. ekAgra cittavALo manogupta jIva saMyamano ArAdhaka thAya che. 159

Page #173
vayaguttayAe NaM bhaMte / jIve kiM jaNayai ? vayaguttayAe NaM nimvikArattaM jaNayai / nivvikAre NaM jIve vaigutte ajjhappajogasAhaNajutte yAvi bhavai // O Bhagavan ! What does the soul achieve by controlling the speech ? By controlling the speech the soul achieves mental steadiness and having achieved mental steadiness, the soul with controlled speech becomes qualified for self-realisation. bhante ! vacana-gupti se jIva kyA prApta karatA hai ? vacana-gupti se jIva nirvikAra bhAva prApta karatA hai / nirvikAra vacanagupta jIva adhyAtma yoga ke sAdhana se yukta ho jAtA hai| he bhagavAna ! vacanaguptithI jIva zuM pAme che ? vacanaguptithI jIva nirvikArapaNuM pAme che. nirvikArapaNAthI vacanagupta jIva adhyAtmayoganA sAdhanathI yukta thAya che. 160

Page #174
kAyaguttayAe NaM bhante ! jIve kiM jaNayai ? kAyaguttayAe saMvaraM jaNayai / saMvareNaM kAyagutte puNo pAvAsavanirohaM karei / O Bhagavan ! What does the soul achieve by controlling the body ? By controlling the body the soul achieves Samvara, i.e. cessation of Karma, and with Samvara, the soul, with body-control, controls the influx of sinful Karmas. bhante ! kAya-gupti se jIva kyA prApta karatA hai ? kAya-gupti se jIva saMvara prApta karatA hai / saMvara se kAyagupta jIva pApakarma ke AzravoM kA nirodha karatA hai| he bhagavAna ! kAyaguptithI jIva zuM pAme che ? kAyaguptithI jIva saMvara pAme che. saMvarathI kAyagupta va zravana nirodha 42 che. 161

Page #175
savvehiM bhUehiM dayANukaMpI khaMtikkhame saMjayabaMbhayArI / sAvajjajogaM parivajjayaMto carejja bhikkhU susamAhiindie / A monk should have compassion for all beings. He should have forgiveness for all. Ke should restrain himself and observe celibacy. He should avoid all sinful activities. He should move about with control over his senses. sAdhu sarva jIvoM ke prati dayAnukaMpAvAlA rahe / vaha kSamAbhAva ko dhAraNa karanevAlA ho / vaha saMyamI aura brahmacarya kA pAlana karanevAlA ho / vaha sAvadha yoga kA varjana karatA huA, indriyoM ko saMyama meM rakhate hue vicaraNa kare / sAdhue sarva jIvo pratye dayA-anukaMpAvALA hovuM joIe, sarva pratye kSamA dhAraNa karavI joIe, saMyamamAM rahevuM joIe, brahmacaryanuM barAbara pAlana karavuM joIe, pApakAryo sarvathA choDI devA joIe ane indriyone saMyamamAM rAkhI vicaravuM joIe. 162

Page #176
bahuM suNei kaNNehiM bahuM acchIhiM pecchaI / na ya diTThe suyaM savvaM bhikkhU akkhAumarihai // A monk may hear many things with his ears and he may see many things with his eyes, but it is not proper for him to tell others everything that he may have heard or seen. muni kAnoM se bahuta kucha sunatA hai aura AMkhoM se bahuta kucha dekhatA hai / kintu A~khoM se dekhA huA aura kAnoM se sunA huA saba kucha auroM ko batA denA usa ke lie ucita nahIM / sAdhune kAnathI ghaNI vAto sAMbhaLavA maLe che ane AMkhathI ghaNI vastu jovA maLe che. paraMtu AMkhathI joyelI ke kAnathI sAMbhaLelI badhI vAto bIjAne kahI devI te sAdhu mATe ucita nathI. 163

Page #177
asthi egaM dhuvaM ThANaM logaggaMmi durAruhaM / jattha natthi jarA maccU vAhiNo veyaNA tahA // There is one eternal place on the top of the cosmos where there is no old age, death, disease or pain. But it is very difficult to reach there. loka ke agrabhAga meM eka aisA dhruva sthAna hai, jahAM vRddhAvasthA, mRtyu, vyAdhi aura vedanA nahIM hai / kintu vahAM pahuMca pAnA bahuta kaThina hai / lokanA agrabhAga upara eka dhruva sthAna che. tyAM vRddhAvasthA, mRtyu, roga ke vedanA nathI. paraMtu tyAM pahoMcavuM ghaNuM agharuM che. 164

Page #178
alolue akkuhae amAyI apisuNe yAvi adINavittI / no bhAvae no vi ya bhAviyappA akouhalle ya sayA sa pujjo // Those who are not fond of different tastes, are not interested in showing miraculous tricks, are not deceitful, do not backbite others, do not show wretchedness, do not praise themselves or get themselves praised by others, and do not arouse undue curiosity among others, are respectable. jo rasalolupa nahIM hote, camatkAra pradarzita nahIM karate, mAyA nahIM karate, cugalI nahIM karate, dInabhAva se yAcanA nahIM karate, AtmazlAghA nahIM karate yA karavAte aura kutUhala nahIM karate ve pUjya haiM / jeo rasalolupa nathI, camatkAra batAvatA nathI, mAyA karatA nathI, cADI-cugalI karatA nathI, dInatA dAkhavatA nathI, AtmaprazaMsA karatA nathI ke bIjA pAse karAvatA nathI tathA kutUhala karatA nathI teo pUjya che. 165

Page #179
musaM parihare bhikkhU na ya ohAriNiM vae / bhAsAdosaM parihare mAyaM ca vajjae sayA // A monk should never tell a lie and should not use categorical language. He should avoid faulty language and should always abstain from deceit. muni asatya kA tyAga kare / vaha nizcayAtmaka bhASA na bole, bhASA ke doSoM ko chor3e aura mAyA kA sadA tyAga kare / - munie asatya na bolavuM tathA nizcayAtmaka bhASA na vAparavI. munie bhASAnA doSo choDI devA tathA mAyAkapaTano sadA tyAga karavo. 166

Page #180
- samaresu agAresu saMdhIsu ya mahApahe / ego egitthie saddhiM neva ciThe na saMlave // When a person practising celibacy is alone, he should neither stand nor talk, with a woman if she is also alone, in the temples of Cupid or in a lonely house or in a small street between two houses or even on a big public road. brahmacArI, kAmadeva ke maMdiroM meM, ekAnta gharoM meM, do gharoM ke bIca kI saMdhiyoM meM aura rAjamArga meM akelI strI ke sAtha akelA na khar3A rahe aura na bAta kare / brahmacArIe kAmadevanA maMdiromAM, ekAMta gharomAM, be ghara vaccenI galImAM ke moTA rastA upara, ekalI strI sAthe, pote ekalA UbhA na rahevuM ke tenI sAthe vAtacIta na 2vI. 167

Page #181
aNusAsio na kuppejjA khaMti sevejja paMDie / khuDDehiM saMsagiMga hAsaM kIDaM ca vajjae // A learned disciple should not get upset at the strict discipline enforced by his preceptor. He should bear forgivness. He should avoid the company of inferior persons and keep himself away from jests and amusing behaviour. paMDita ziSya, guru ke dvArA anuzAsita hone para krodha na kare, kSamA ko dhAraNa kare, kSudra vyaktiyoM se saMsarga na kare aura hAsya tathA krIDA na kare / paMDita ziSye guru dvArA karAtA zistapAlana mATe krodha na karavo; kSamA dhAraNa karavI; halakA mANasono saMsarga na karavo tathA hAsya ane krIDA choDI devAM. 168

Page #182
maNapalhAya jaNaNiM kAmarAgavivaDDhaNi / baMbhacerarao bhikkhU thIkahaM tu vivajjae // A monk who is interested in practising the vow of celibacy should always avoid such stories of women that would create excitement in mind and increase sexual desire. brahmacarya vrata meM rata rahane vAlA muni citta ko uttejita aura kSubdha karanevAlI tathA kAmarAga bar3hAne vAlI strIkathA IT varjana kare / brahmacarya vratanuM pAlana ka2vAmAM rasa dharAvanAra munie cittane kSobha pamADe tathA kAmavAsanAne vadhAre evI strIkathAno tyAga karavo joIe. 169

Page #183
viraI abaMbhacerassa kAmabhogarasannuNA / uggaM mahAvvayaM baMbhaM dhAreyavvaM sudukkaraM // It is not easy for a person who knows about the pleasure of sex to abstain from it. To practise the great vow of celibacy wholeheartedly is really very difficult. kAmabhoga kA rasa jAnane vAle vyakti ke lie abrahmacarya kI virati karanA aura ugra brahmacarya mahAvrata ko dhAraNa karanA bahuta hI kaThina hai / kAmabhoganA rasane jANavAvALI vyakti mATe abrahmacaryathI sAva virakta thavuM e sahelI vAta nathI. ugra brahmacarya mahAvratanuM pAlana karavuM atyaMta duSkara che. 170

Page #184
jayA kammaM khavittANaM siddhiM gacchai nIrao / tathA logamatthayattho siddho havai sAsao / / After destroying all the Karmas and being free from Karmic dust, the soul attains liberation, rises to the top of the cosmos and remains eternally there as Siddha Bhagavan. jaba jIva sarva karmoM kA kSaya kara, rajamukta bana kara siddhi ko prApta karatA hai taba vaha loka ke agrabhAga para sthita hotA hai aura siddha bhagavAna ke rUpa meM zAzvata rahatA hai / jyAre jIva sarva karmano kSaya karI, rajarahita banI siddhine prApta kare che tyAre te lokanA agrabhAga upara sthita thaI siddha bhagavAnarUpe zAzvata rahe che. 171

Page #185
jayA jIvamajIve yA do vi ee viyANai / tayA gaI bahuvihaM savvajIvANa jANai // When one knows both what is life and what is non-life, then one is able to know what the different types of existences are amongst the living beings. jaba manuSya jIva aura ajIva- ina donoM ko jAna letA hai taba vaha saba jIvoM kI bahuvidha gatiyoM ko bhI jAna letA hai / jyAre manuSya jIva ane ajIva e baMnene jANe che tyAre te sarva jIvonI bahuvidha prakAranI gatine paNa jANI zake che. 172

Page #186
rAgo ya doso vi ya kammabIyaM kammaM ca mohappabhavaM vayaMti / kammaM ca jAImaraNassa mUlaM dukkhaM ca jAImaraNaM vayaMti // - Attachment and hatred are the seeds of Karma. The wise men say that Karma is caused by delusion. Karma is the root of birth and death. The wise men say that the cycle of birth and death is unhappiness. rAga aura dveSa karma ke bIja haiM aura jJAnI kahate haiM ki karma, moha se utpanna hotA hai / karma, janma-maraNa kA mUla hai| jJAnI puruSa janma-maraNa ko duHkha kahate haiN| rAga ane dveSa e baMne karmanAM bIja che. karma mohathI utpanna thAya che ema jJAnIo kahe che. karma janma-maraNanuM mULa che ane jJAnIo janma-maraNane duHkha kahe che. 173

Page #187
taM ThANaM sAsayaM vAsaM logaggaMmi durAruhaM / jaM saMpattA na soyaMti bhavohaMtakarA muNI // O Monk ! The place which is situated on the top of the cosmos is the eternal abode. It is very difficult to reach there. Those who have reached that place have no unhappiness. Their cycle of wordly existence comes to an end. he muni ! vaha sthAna loka ke agrabhAga meM zAzvata nivAsarUpa hai / vahAM pahuMca pAnA bahuta kaThina hai / use prApta kara jIva duHkha se mukta ho jAte haiM / una ke bhava kA aMta ho jAtA hai / he muni ! te sthAna zAzvata nivArUpa che. te lokanA agrabhAga upara AveluM che. tyAM pahoMcavuM ghaNuM muzkela che. jemaNe e sthAna prApta karyuM che temane koI du:kha rahetuM nathI. teonA bhavano aMta AvI jAya che. 174

Page #188
na rUya- lAvaNNa-vilAsa -hAsaM na jaMpiyaM iMgiya pehiyaM vA / itthINa cittaMsi nivesaittA daThThe vavasse samaNe tavassI // A monk practising penance should not allow any thought about women's physique, beauty, gestures, smiles, sweet words, indications, glances, etc., to linger in his mind and should avoid seeing them. tapasvI sAdhu striyoM ke rUpa, lAvaNya, vilAsa, hAsya, madhura AlApa, iMgita yA nayanakaTAkSa kA citta meM ciMtavana na kare aura unheM dekhane kA saMkalpa na kare / tapasvI sAdhukhe strIsonAM 35, lAvaNya, vidvAsa, hAsya, madhura vacana, iMgita, nayanakaTAkSa vagerenA vicArane potAnA cittamAM sthira na thavA devo ane temane jovAno saMkalpa na kho. 175

Page #189
dhammaladdhaM miyaM kAle jattatthaM paNihANavaM / nAimattaM tu bhuMjijjA baMbhacerarao sayA || A monk practising the Vow of celibacy should always eat his food, collected according to the prescribed rules, in a limited quantity, at proper time, and with a peaceful mind. He should never eat too much. brahmacarya vrata meM rata rahane vAlA muni sAdhudharma anusAra sadA ucita samaya meM, bhikSA dvArA prApta AhAra, parimita mAtrA meM, svastha citta se grahaNa kare aura kabhI bhI adhika na khAe / brahmacarya vratanA upAsaka sAdhue sAdhudharma anusAra sadA bhikSA dvArA meLavelo AhAra parimita mAtrAmAM, yogya kALe, svastha citte grahaNa karavo. sAdhue kyAreya paNa adhika AhAra karavo nahi. 176

Page #190
bahuM khu muNiNo bhadaM aNagArassa bhikkhuNo / savvao vippamukkassa egantamaNupassao / / A monk who is free from all the wordly ties, who has realised that ultimately he is all alone, who has left his house for ever, and has decided to live only on alms, really experiences true happiness. sarva saMbaMdhoM se mukta, ekatva bhAva dhAraNa karanevAle, gRhastha jIvana ke tyAgI, bhikSA se nirvAha karanevAle muni ko bahuta sukha hotA hai / sarva baMdhanomAMthI mukta thaIne, ekatva bhAvane anusaranAra, gRhasthajIvanane tyAganAra, bhikSAthI jIvananirvAha karanAra munine kharekhara bahu sukha hoya che. 177

Page #191
taM dehavAsaM asuiM asAsayaM ___sayA cae niccahiaTThiappA / chidittu jAImaraNassa baMdhaNaM uvei bhikkhU apuNAgamaM gaI // A monk who is keen on attaining eternal happiness of his soul and always ready to discard this impure and transitory physical body, cuts the bondage of birth and death and attains Moksha, from where there is no return. apanI AtmA ko zAzvata hita meM sadA susthita rakhanevAlA muni, azucimaya aura azAzvata dehavAsa ko sadA ke lie tyAga detA hai aura janma-maraNa ke baMdhana ko cheda kara apunarAgamana-gati (mokSa) ko prApta hotA hai / potAnA AtmAne zAzvata hita sAdhavAmAM sadA pravRtta rahenAra muni azucimaya ane azAzvata evA dehavAsano tyAga karavA haMmezAM tatpara rahe che ane janma-maraNanAM dhanane chahIne apunarAgamana- (bhokSa)ne pAbhe che. 178

Page #192
- cattaputtakalattassa nivvAvArassa bhikkhuNo / piyaM na vijjaI kiMci appiyaM pi na vijjaI // For a monk who has left his wife and children, and is above the material activities, there is nothing that is pleasant and there is nothing that is unpleasant. putra aura strI se mukta tathA sAMsArika vyavahAra se nivRtta muni ke lie koI bhI vastu priya nahIM hotI aura koI bhI vastu apriya nahIM hotI / strIputrAdikano tyAga karanAra tathA sAMsArika vyavahArathI para thayelA munine mATe kazuM priya nathI ane kazuM apriya paNa nathI. 179

Page #193
na ya vuggahiyaM kahaM kahijjA naya kuppe nihuindia pasante / saMjamadhuvajogajutte uvasaMte aviheDae je sa bhikkhU A monk is one who never narrates such stories that would invite quarrels, who never gets angry, who always controls his senses, who firmly observes the rules of self-control, who is calm and never disregards others. jo kalaha karane vAlI kathAvArtA nahIM karatA, jo gussA nahIM karatA, jisa kI indriyA~ saMyama meM haiM, jo mana, vacana aura kAyA ke yoga- sahita saMyama meM nizcala hai, jo upazAnta hai aura jo auroM kA anAdara nahIM karatA, vaha bhikSu hai sAdhu te kahevAya ke je kalezakaMkAsa thAya tevI kathAvArtA kare nahi, je gusso kare nahi, je indriyone saMyamamAM rAkhanAra hoya, mana, vacana ane kAyAnA jenA yogo saMyamamAM nizcitapaNe joDAyelA hoya, je upazAMta hoya ane je bIjAno anAdara karatA na hoya. 180

Page #194
ahiMsaM saccaM ca ateNagaM ca tatto ya baMbhaM apariggahaM ca / paDivajjiyA paMca mahavvayANi carijja dhammaM jiNadesiyaM vidU // A wise monk should accept the five great vows, viz. Non-violence, Truth, Nonstealing, Celibacy and Non-acquisition and he should always practise the religion as preached by the Jinas. jJAnI muni ahiMsA, satya, asteya, brahmacarya aura aparigraha - ina pA~ca mahAvatoM ko apanAkara jinezvara - upadiSTa dharma kA AcaraNa kare / jJAnI munie ahiMsA, satya, asteya, brahmacarya ane aparigraha-e pAMca mahAvratone aMgIkAra karIne, jinezvara bhagavAne upadezelA dharmanuM AcaraNa karavuM. 181

Page #195
/ imaM ca me asthi imaM ca natthi imaM ca me kicca imaM akiccaM / taM evamevaM lAlappamANaM harA haranti tti kahaM pamAo / / While a man keeps on prattling, 'this is mine, this is not mine; I have done this; I have not done this', -- the robbers (in the form of day and night) keep robbing him. How can one then be careless ? 'yaha merA hai aura yaha merA nahIM; yaha maiMne kiyA hai aura yaha maiMne nahIM kiyA / ' -isa prakAra vRthA bakavAsa karate hue manuSya ko cora (dina aura rAta ke rUpa meM) lUTa rahe haiM / phira pramAda kyoM kiyA jAye ? 'mA mAcha, // bhAI nathI; mA meM yuM che, // meM karyuM nathI."--A pramANe baDabaDATa karyA karatA manuSyane coro (divasa ane rAtrirUpI) lUMTI rahyA che. to pachI zA mATe pramAda karavo ? 182

Page #196
jahA kiMpAgaphalANaM pariNAmo na suMdaro / evaM bhuttANa bhogANaM pariNAmo na suMdarI // Just as the result of eating the beautiful Kimpaka fruit is not good, similarly, the result of enjoying worldly pleasures is not good. jisa prakAra suMdara kimpAka phala khAne kA pariNAma suMdara nahIM hotA, usI prakAra bhoge hue bhogoM kA pariNAma bhI suMdara nahIM hotA / jema kiMpAka nAmanuM suMdara phaLa khAvAnuM pariNAma suMdara nathI hotuM, tema bhogavelA bhoganuM pariNAma suMdara nathI hotuM. 183

Page #197
sallaM kAmA visaM kAmA kAmA AsIvisopamA / kAme ya patthemANA akAmA janti doggaiM // Material pleasure are like thorns. Material pleasures are like poison. Material pleasures are like a poisonous serpent. People seeking pleasures get into an unhappy state of rebirth, without getting any of the pleasures. kAmabhoga zalya hai / kAmabhoga viSa hai / kAmabhoga AzIviSa sarpa ke tulya hai / kAmabhoga kI icchA karanevAle, una ko binA prApta kiye hI durgati ko prApta hote haiM / kAmabhogo zalya che. kAmabhogo viSa che. kAmabhogo jherI sarpa jevA che. kAmabhogonI icchA karatA jIvo tene prApta karyA vinA ja durgatimAM jAya che. 184

Page #198
w omen accei kAlo tUranti rAio ... na yAvi bhogA purisANa niccA / uvicca bhogA purisaM cayanti dumaM jahA khINaphalaM va pakkhI / / Time flows on. Nights go by quicky. Human pleasures are not permanent. Just as birds abandon a tree the fruits of which are over, similarly pleasures forsake weak men. kAla guz2ara rahA hai / rAtriyA~ daur3a rahI hai / manuSyoM ke bhoga bhI nitya nahIM haiM / jaise kSINa phala vAle vRkSa ko pakSI chor3a dete haiM, vaise hI azakta manuSya ko kAmabhoga chor3a dete haiM / kALa cAlyo jAya che. rAtrio vItI jAya che. manuSyonA kAmabhoga paNa nitya nathI. phaLa kharI gayA pachI pakSIo jema vRkSone tajI de che tema kAmabhoga paNa azakta mANasane tajI de che. 185

Page #199
asaMkhayaM jIviya mA pamAyae jarovaNIyassa hu natthi tANaM / evaM vijANAhi jaNe pamatte kiNNU vihiMsA ajayA gahinti / Life once torn cannot be stitched up again. There is no protection against old age. Therefore, knowing this, do not be careless. Those who are careless, those who kill living beings and those who do not have self-control, whose refuge will they seek ? tUTA huA jIvana sA~dhA nahIM jA sakatA / bur3hApA Ane para koI zaraNa nahIM hotI / isa lie pramAda mata karo / pramAdI, hiMsA karanevAle aura asaMyamI manuSya kisa kI zaraNa leMge? jIvana tUTyA pachI saMdhAya tevuM nathI. vRddhAvasthAthI gherAyelAno bacAva thaI zakato nathI, ema jANIne pramAda na karo. jeo pramAdI che, hiMsA karanArA che, saMyama vinAnA che teo kone zaraNe jaze ? 186

Page #200
dulla khalu mANuse bhave cirakAleNa vi savvapANiNaM / gADhA ya vivAga kammuNo samayaM goyama / mA pamAyae / It is very difficult for all living beings to get human birth even after a very long time, because the results of Karmas are very hard. Therefore, O Gautama ! do not be careless even for a moment. sarva prANiyoM ko, cirakAla ke bAda bhI manuSya - janma milanA durlabha hai kyoM ki karma ke vipAka gAr3ha hote haiM / isa lie he gautama ! tU samaya mAtra kA bhI pramAda na kara / sarva jIvone ghaNA lAMbA kALe paNa manuSyajanma maLavo durlabha che, kAraNa ke karmano vipAka gADha hoya che. mATe he gautama ! samaya mAtrano pramAda na kara. 187

Page #201
iha jIviyameva pAsahA taruNe vAsasayassa tuTTaI / ittaravAse ya bujjhaha giddhanarA kAmesu mucchiyA / / Look at human life in this world ! It may be over either early in youth or after a hundred years. You should know that this life is an abode for very short duration. However, the greedy people still remain engrossed in wordly pleasures. isa saMsAra meM manuSya-jIvana ko dekho / vaha taruNa avasthA meM yA so varSa ke AyuSya para bhI tUTa jAtA hai| isa jIvana ko kucha dinoM kA nivAsa samajho / phira bhI lobhI manuSya kAmabhoga meM mUrchita rahate haiM / A saMsAramAM manuSya jIvanane ja juo ! te taruNa avasthAmAM ke so varSanA AyuSyamAM tUTI jAya che. A jIvanane thoDA divasanA nivAsa jevuM samajo. Ama chatAM, lobhI mANaso to kAmabhogamAM mUchita rahe che. 188

Page #202
suttesu yAvI paDibuddhajIvI na vIsase paMDie Apanne / ghorA muhuttA abalaM sarIraM bhAraMDapaMkhI va care ' ppamatto // When ordinary people sleep in delusion, a wise person who remains watchful, will not put trust in carelessness. Time is horrible and the body is fragile. Therefore, you should move about carefully like a Bharanda bird. mohanidrA meM soye hue logoM ke bIca bhI jAgrata rahane vAlA buddhimAna paMDita, pramAda meM vizvAsa na kare / kAla bhayaMkara hai / zarIra nirbala hai / isa lie tU bhAraMDa pakSI kI bhA~ti apramatta hokara vicaraNa kara / mohanidrAmAM sUtelAnI vacce jAgRta rahenAra buddhimAna paMDita pramAdano vizvAsa nahi kare. kALa bhayaMkara che ane zarIra nirbaLa che ema jANIne tuM bhAdaMDa pakSInI jema apramatta thaIne vicaraNa ka2. 189

Page #203
jAvanta 5 vijjApurisA savve te dukkhasaMbhavA / luppaMti bahuso mUDhA saMsAraMmi aNaMtae // All those who have no knowledge are likely to suffer misery. Ignorant persons get afflicted again and again in this endless world. jitane bhI avidyAvAna manuSya haiM ve saba duHkhoM ke pAtra hote haiM / isa ananta saMsAra meM ve mUr3ha manuSya bArabAra pIDita hote haiM / je koI ajJAnI manuSyo che te sarva duHkhane pAtra hoya che. A anaMta saMsAramAM te mUDha manuSyo vAraMvAra pIDita thAya che. 190

Page #204
paDiNIyaM ca buddhANaM vAyA aduva kammuNA / AvI vA jai vA rahasse neva kujjA kayAi vi / / One should never act either by words or by deeds, either publicly or privately, in a manner which is not agreeable to wise men. vacana se yA karma se, pragaTa meM yA ekAnta meM, jJAnI puruSoM ke pratikUla AcaraNa kabhI bhI na kareM / vacanathI ke karmathI, pragaTa rIte ke ekAntamAM, jJAnI puruSone pratikULa evuM AcaraNa kyAreya na karavuM. 191

Page #205
/ je kei sarIre sattA vaNNe rUve ya savvaso / maNasA kAyavakkeNaM savve te dukkhasaMbhavA / / All those who are totally attached to the body, complexion and beauty, in thought, words and deeds, are ultimately creating miseries for themselves. jo mana, vacana aura kAyA se, zarIra, varNa aura rUpa meM sarvazaH Asakta hote haiM ve sabhI apane lie duHkha utpanna karate haiM / jeo mana, vacana ane kAyAthI, zarIramAM, varNamAM ane rUpamAM sarva prakAre Asakta hoya che teo badhA potAne mATe duHkha utpanna kare che. --- - - - - - - 192

Page #206
jarAmaraNavegeNaM vujjhamANANa pANiNaM / dhammo dIvo paiTThA ya gaI saraNamuttamaM // Religion itself is an island, a resting place, strength and the best shelter for living beings being swept away by forceful currents in the form of old age and death. jarA aura mRtyurUpI jalapravAha meM vega se bahate hue prANiyoM ke lie dharma hI dvIpa, pratiSThAna (AzrayasthAna), gati aura uttama zaraNa hai| vRddhAvasthA ane mRtyarUpI jalapravAhamAM ghasaDAtA jIvo mATe dharma ja dvIpa, pratiSThAna (AzrayasthAna), gati ane uttama zaraNarUpa che. 193

Page #207
kasAyA aggiNo vuttA suyasIlatavo jalaM / suyadhArAbhihayA saMtA bhinnA hu na Dahati me // Passions (anger, ego, deceit and greed) are called fire. Knowledge, self-control and penance are called water. The flames of fire do not burn me because they are showered with the water of scriptural study. kaSAya (krodha, mAna, mAyA aura lobha) ko agni kahA gayA hai / zruta, zIla aura tapa jala haiM / zrutarUpI jala kI dhArA se chir3ake jAne ke kAraNa zIta aura chinnabhinna huI ve jvAlAe~ mujhe nahIM jalAtIM / kaSAyo (krodha, mAna, mAyA ane lobha)ne agni kahevAmAM Ave che. zrata, zIla ane tapane jala kahevAmAM Ave che. zratarUpI jalanI dhArA chAMTavAthI ThaMDI paDI gayelI ane chinnabhinna thayelI te jvALAo mane dajhADatI nathI. 194

Page #208
nimmamo nirahaMkAro nissaMgo cattagAravo / samo a savvabhUesu tasesu thAvaresu ya // A monk should be free from possessiveness, ego, companionship and attachment. He should treat all living beings, whether animate or inanimate with equanimity. sAdhu mamatva-rahita, ahaMkAra-rahita, nissaMga, aura gArava (Asakti) kA tyAgI hotA hai / vaha trasa aura sthAvara sabhI jIvoM meM samabhAva rakhanevAlA hotA hai / sAdhu mamatvarahita, nirabhimAnI, ni:saMga ane gArava (Asakti)nA tyAgI hovA joIe. te trasa ane sthAvara evA tamAma jIvo pratye samabhAva dhAraNa karanAra hovA hoya. 195

Page #209
lAbhAlAbhe suhe dukkhe jIvie maraNe tahA / samo niMdApasaMsAsu tahA mANAvamANao / A monk should maintain equanimity on the occasions of gain or loss, happiness or misery, life or death, censure or praise and honour or dishonour. lAbha-alAbha, sukha-du:kha, jIvana-maraNa, niMdA-prazaMsA aura mAna-apamAna ke prasaMga meM muni samatva dhAraNa kre| sama-salAma, 15-6:5, 7 -125, niMdA-prazaMsA ane mAna-apamAnanA prasaMgomAM munie samatva dhAraNa karavuM. - 196

Page #210
parijUrai te sarIrayaM kesA paMDurayA havaMti te / se soyabale ya hAyaI samayaM goyama / mA pamAyae // Your body is decaying. Your hair is becoming grey. Your strength of hearing is decreasing. Therefore, O Gautama ! do not be careless even for a moment. terA zarIra jIrNa ho rahA hai / tere keza sapheda hote jA rahe haiM / tere zrotra kA bala kSINa ho rahA hai / isa lie he 1 gautama ! tU samaya mAtra ke lie bhI pramAda na kara / tAruM zarIra jIrNa thavA lAgyuM che. tArA keza dhoLA thaI rahyA che. tAruM zrotrabaLa paNa ghaTI rahyuM che. mATe he gautama ! tuM samaya mAtrano pramAda na kara. 197

Page #211
abale jaha bhAravahae mA magge visame vagAhiyA / pacchA pacchANutAvae samayaM goyama ! mA pamAyae // A weak person carrying a heavy burden repents for taking an uneven road. Similarly, you will repent if you choose a wrong path. Therefore, O Gautama ! do not be careless even for a moment. nirbala bhAravAhaka kI bhA~ti viSama mArga meM mata jA, kyoMki viSama mArga meM jAnevAlA bAda meM pachatAtA hai / isa lie he gautama! tU samaya mAtra ke lie bhI pramAda na kara / nirbaLa bhAravAhakanI jema tuM viSama mArgamAM na jA. viSama mArgamAM janArane pachIthI pastAvuM paDe che. mATe he gautama ! tuM samaya mAtrano pramAda na kara. 198

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kusagge jaha osabindue ___ thovaM ciTThai lambamANae / evaM maNuyANa jIviyaM samayaM goyama / mA pamAyae / A drop of a dew remains suspended on the tip of a blade of grass just for a moment. Human life is also like that. Therefore, O Gautama ! do not be careless even for a moment. kuza kI noka para laTakatA huA osa-bindu thoDI hI dera TikatA hai; vaisA hI manuSya jIvana bhI hai / isa lie he gautama ! tU samaya mAtra ke lie bhI pramAda na kara / DAbhanA agrabhAga para laTakIne raheluM jhAkaLanuM biMdu thoDI vAra ja TakI zake che. evI rIte manuSyonA jIvananuM paNa che. mATe he gautama ! tuM samaya mAtrano pramAda na kara. 199

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tiNNo hu si aNNavaM mahaM kiM puNa ciTThasi tIramAgao / abhitara pAraM gamitta samayaM goyama ! mA pamAyae / / You have nearly crossed the great ocean. Why are you then standing, having reached the shore ? Be quick to cross over it. O Gautama ! do not be careless even for a moment. tU mahAna samudra ko pAra kara gayA / aba kinAre A kara kyoM khar3A hai ? usa pAra pahu~cane ke lie jaldI kara / he gautama ! tU samaya mAtra ke lie bhI pramAda na kara / tuM mahAsAgarane tarI javA Avyo che, to pachI kinArA pAse pahoMcIne have kema Ubho che ? tuM sAme pAra pahoMcavA mATe utAvaLa kara. he gautama ! tuM samaya mAtrano pramAda na kara. 200

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- samaM ca saMthavaM thIhiM saMkahaM ca abhikkhaNaM / baMbhacera rao bhikkhU Niccaso parivajjae / A monk interested in observing celibacy should always avoid the company of women and also frequent conversation with them. brahmacarya meM rata rahane vAlA sAdhu striyoM ke sAtha paricaya kA aura bArabAra vArtAlApa kA sadA tyAga kare / brahmacaryanI sAdhanA karanAra sAdhue strIo sAthenA paricayano ane temanI sAthe vAraMvAra vArtAlApa karavAno haMmezAM tyAga karavo. 201

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uvalevo hoi bhogesu abhogI novalippaI / bhogI bhamai saMsAre abhogI vippamuccaI // There is stickiness in pleasures. One who is not after pleasures does not get stuck up. A pleasure-seeker wanders in the wordly life. One who renounces pleasures gets liberated. bhogoM meM upalepa hotA hai / abhogI lipta nahi hotA / bhogI saMsAra meM bhramaNa karatA hai / abhogI saMsAra se vimukta ho jAtA hai / bhogomAM lepAvAnuM hoya che. abhogI lapAto nathI. bhogI saMsAramAM bhame che. abhogI saMsArathI vimukta thaI jAya che. 202

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lakhUNa vi uttamaM suI saddahaNA puNarAvi dullahA / micchatta nisevae jaNe samayaM goyama mA pamAyae / Even after getting the knowledge of best religion, it is very difficult to have firm faith in it. Most of the people have wrong belief. Therefore O Gautam ! do not be careless even for a moment. uttama dharma kA zravaNa karane para bhI usa meM zraddhA honA adhika durlabha hai / bahuta sAre loga mithyAtva kA sevana karane vAle hote haiM / isa lie he gautama ! tU samaya mAtra ke lie pramAda na kara / uttama dharmanuM zravaNa karavA chatAM emAM zraddhA thavI bahu durlabha che. ghaNA loko mithyAtvanuM sevana karanArA hoya che. mATe he gautama ! tuM samaya mAtrano pramAda na kara. 203

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evaM bhavasaMsAre saMsarai subhAsubhehiM kammehiM / jIvo pamAyabahulo samayaM goyama mA pamAyae / Thus a living being, full of carelessness, moves in this world of life and death according to his good or bad deeds. Therefore O Gautam ! do not be careless even for a moment. isI prakAra pramAda se bharA huA jIva zubha aura azubha karmoM ke anusAra bhava rupa saMsAra meM bhramaNa karatA hai / isa lie he gautama / tU samaya mAtra ke lie pramAda na kara / evI rIte pramAdathI bharelo jIva bhavarUpI saMsAramAM zubha ane azubha karmo anusAra bhramaNa kare che. mATe te gautama ! tuM samaya mAtrano pramAda na kara. 204

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Six LESYAS Q D . OO TRADITIONAL ILLUSTRATION OF JAMBU - FRUIT EATERS