Jivanhitam

Author(s): Nyayavijay
Publisher: Jain Yuvak Sangh
Catalog link: https://jainqq.org/explore/034910/1

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4-33 dharmaprabhAvaka-granthAvalI-4 5435 n-hitm| e Way Beneficial to Life Give me that man who is not passion's slave, And I will wear him in my heart's core. paayvijyH|

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dharmaprabhAvaka-granthAvalInyAyavizArada-nyAyatIrtha munimahArAja zrInyAyavijaya-viracitaM jIvana-hitam / [ dvAtriMzikA ] svopakSa-aMgrejI-gujarAtI-samanuvAdAlaMkRtam / prati 1000 ] vIra saM. 2463, vi. saM. 1993 [dharma saM.15 vaizAkhaH mU. 0-2-0

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prakAzakajaina yuvaka saMgha, ghaDoyAlI pola, vaDodarA. Arthika sahAyakasa. 35 zamazerapura (tA. AkolA, ji. ahamadanagara)nivAsI jaina paMca. vaDodarA. luhANA mitra sTima prinTiMga presamA aMbAlAla vi. Thakkare prakAzakane mATe chApyu. tA. 15-6-37.

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- On the Way Beneficial to Life By Nyayavisharada Muni Maharaja Nyayatirtha Nyayavijayaji Translated into English and Gujarati By the same author May, 1937.

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Foreword "God sent his Singers upon earth With songs of sadness and of mirth, That they might touch the hearts of men And bring them back to heaven again. [ Longfellow ]. " Muni Maharaja Nyayavijayaji is one of the greatest of the Jaina monks,- he is a singer sent on earth by God, with a view that he might rouse the dozing and yawning society, which has been becoming a ghost of modern civilization, to a sense of duty and religion, by pouring down in its ears the sweet and holy tunes of music from the lyre of his nonsectarian religious preaching. Jivana-Hitam is one of the lustrous jewels, presented by Muni Shree Nyayavijayaji to the public in general. The sweet Sanskrita verses, composed by Munishri himself, have an inscrutable magic about them, which secretly guides as on to the path advantage ous to our life's glorification. Who can ever

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(2) forgot the verses on the female-education and on Brahmacharya ? As far as my personal experience goes, these verses have left on my youthful brain a permanent and lasting impression, which the dirt of modern civilization will never be able to brush off. The westernizing modern society is right on the way to its decline. It is only through the wide circulation of such non-sectarian religious preaching, that we may ever hope for its rise, through the misty atmosphere of this western civilization, unwittingly and unwarrantedly trying to meet the East, whicb has a glorious civilization and a luminous culture of its own. Highly inspiring indeed is this little book Jivana-Hitam; and I earnestly request all young men and women of India to go through and study it sincerely and conscientiously; and to learn by heart some of the magical verses, if possible. This little book will surely serve as a pocket-dictionary not of the words of language, but of the words of the right religion. I feel myself fortunate enough, to first come in contaot, though accidently, with this

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(35) great and good Jaina Muni, a few days ago. He is, though great and learned, social beyond measure with all. He has an absorbent personality about him; and his ever laughing face charms both young and old, great and small. His motto in life seems to be, " Plain living and high thinking." Unfathomable indeed is his learning and marvellously inspiring indeed is his preaching, which is perfectly non-sectarian, and which embraces in full measure all religions of the world. Before now, Munishree Nyaya vijayaji had published many religious books, some among them stand on as high an altar as do the Bhagawad-Geota and the Rama-Geeta of the Hindus. I would like all persons and especially my young brethren of India to study the philosophy of this great Jaina Muni, because" Religion, if in heavenly Truth attired, Needs only to be seen to be admired." [ Cowper ). Mohanlal B. Shah, B. A., Soni Falia, Kadod, (Dist. Surat). 19 th May,'37.

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Preface Everyone longs for happiness and strives his best for it. The world appears however unhappy except a very few in it. How is it that the world is miserable in spite of its efforts for happiness ? This question is very easy to be solved. It is a distinct matter that a desired object is inaccessible, or difficult to be attained, anless propor means are secured. Desired objects require proper requisites to be fulfilled. If we wish for happiness, if we desire to make ourselves really happy, we should at first realize the way to its attainment. But it must be borne in mind that only realization or perception of means will not be sufficient. Nothing can be accomplished by means of only knowledge. Knowledge should be put into practice, then and then only the desired object can be attained. If we compare our life to a vebisle, it wants indispensably the two wheels: knowledge and practice. Then its progress is possible, not otherwise. So

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(2) we should, in short, understand that the key of success or rise lies in the co-operation of right knowledge and right conduct. We should now know as to the above question that will-power, proper perseverance, honesty and good character-these requisites unfailingly lead to happiness. These are the only means upon which our happinesstrue happiness is dependant. This is the very truth which is a redeemer of us, in case we resort to it. It is the only way which leads us forward high and high; and takes in a regular manner to a high spirit, a higher path and the highest point, on reaching which a man becomes able enough to accomplish his supreme welfare, to reach the highest summit of spiritual elevation. These original Sanskrita verses I composed about six years ago, which were immediately published by the Jaina Yuvaka Sangha, Baroda, with the Gujarati translation. This is the second edition of that tract with the addition of the English translation. In the three parts this brochure gives

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( 3 ) such advice as may be useful to all. In the first part is explained the universality of Dharma, which deserves to be attended to, especially during the time made turbulent by the quarrels of the religionists who consider their religions to be diverse and mutually opposite. Dharma, really speaking, is one and the same in its real nature, and equally beneficial to the whole universe. The ruling-systems of the diverse rulers or kings of diverse states may be diverse; but God is not so, He is one ( from an aspectt ), then how is it that His ruling | Let me here consider awhile from the aspect of Jainisma : Though the emancipated souls endowed with infinite knowledge, infinite power and infinite bliss, who are innumerable, are all Gods, Dever-the-less they all, in the disembodied state, are 80 combined or merged mutually as do water and water or light and light. From this point of view to call them as one ( one God ), is not objectionable. If we consider the case of the embodied omniscient who are entirely equal to the disembodied souls in the manifestation of knowledge, power and purity, the souls of them are all pare and perfect alike. So, from this stand-point, if They also are called as one God, it too may be congruous.

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(4) or advice which is called Dharma, may be diverse ? This truth, I believe, being properly understood, all religious quarrels should have to cease in the long run. In the second part, there is described in a nut-shell the importance of the first Ashrama (Brahmacharya Ashrama) which is the foundation of the remaining Ashramas, which is the source of joy of life and which is the cause of elevation worldly as well as spiritual. And in the last part, is poured inspiration for the cause of the social uplift. May the reader gain some impression from this booklet ! Nyayavijaya. May, 1937

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prastAvanA A saMskRta lekenI kAtrizikA meM chaeka varSa upara banAvI hatI, ane te ja arasAmAM vaDodarAnA zrI jana yuvaka saMdha taraphathI gujarAtI artha sAthe prakaTa thaI hatI. A tenI bIjI AvRtti che, ane temAM aMgrejI anuvAdano eka vadhu umere thAya che. A pustikAnuM prathama prakaraNa dharmanI sArvabhaumatA samajAve che, bIjuM, pragatinI dizAmAM prabaMdhana kare che ane trIjuM, karmabhUminA medAnamAM jhukI paDavAnI preraNA reDe che. viSaya saMkSipta paNa spaSTa che; ane sthaLa bahu TUMkuM che, eTale ahIM prastAvanAne avakAza maLavAnuM rahe te nahi. ema chatAM, dharmanI sArvabhaumatA para, ke je A TrekTanA prathama aMzane viSaya che, kaMIka vivecana, aucityanuM atikramaNa na thavA daine je ahIM apAya te teTalA puratuM paNa vAcana asaMgata ke aghaTita na thatAM upayukata thaze, ane sAthe ja, prastAvanAnI rIta paNa jaLavAze ema vicAra AvyuM, jenA pariNAme, vAcaka pustikAmAM praveza kare te agAu tene A prAstAvika avataraNa paNa maLI rahe che. astu. e vAta te khullI ja che ke, manuSya mAtrane, prANI mAtrane sukha joIe che. eja tenuM eka mAtra mukhya ane antima dhyeya che. enI prAptinI bhAvanAmAMthI ja dharmabhAvanA jAgRta thaI che. duniyAnA sarva dharmo jagatane sukha ApavA mATe pitAnuM astitva batAvI rahyA che. dareka dharma tenI upAsanA karavAmAM sukha-zAtino lAbha thavAnuM uSe che. Ama chatAM ApaNe spaSTa joIe chIe ke, amane jhaghaDAoe uniyAnuM vAtAvaraNa kevuM DALI mUkyuM che. 2.

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( 2 ) vicAra karavAnI vAta che ke sukha zAntinA uddeza nikaLelA yA prasarelA dha-mArgAthI duniyAnI sukha-zAntimAM vadhAro thavA joie ke ghaTADA thavA joie ? eka saMsthA je uddeza heAya, te eka saMsthAthI jeTalA sadhAya, tenA karatAM te uddezavALI aneka saMsthAethI te vadhAre sadhAya e khullu' che. tyAre prazna e thAya che ke, sukha-zAntine pracAra karavA nikaLelA dharmanA ATaATalA paMthAthI sukha-prAptine kho ATalI azAnti kema ? zAnti-pracArane badale ATale azAnti-pracAra kema ? uMDuM tapAsatAM joi zakAze ke, sukha-zAntinA pracAranI pavitra bhAvanAne badale dhama-paMthanI pAchaLa saMkucita sAmpradAyika vAtAvaraNa vadhAre phelAyaluM hAya che, enu ja e pariNAma Ave che ke, sukha-zAntine sAcA pracAra karavAnu' eka bAju rahI jAya che ane mukhyatvena majahubI vyAmeAha majahabI mahimA vadhAravAnA rasamAM mANasane kheMcI jAya che. AvI sthiti jyAM pravatatI hAya, te dharmAMthI jagatane kharI sukha-zAnti sAMpaDavI azakraya che. AvI maneAdazAvALA dharmo ke sampradAye jeTalA vadhAre saMkhyAmAM hAya, teTalI vadhAre, duniyAne, zAnti nahi, paNu azAnti sAMpaDe e khulluM che. "9 lAkAmAM vAstavika jJAna-zikSaNu bahu ochuM che, ane dharmanA "kadArA bALI prajAnI ajJAna dazAnA geralAbha lai potAnI nehakamI sattAnA vaibhavanA bhogavaTA sAcavI rAkhavA te bALAone potAnA sampradAyanA sAMkaDA oraDAmAM ja' pUrI rAkhavAnA prayatnA sevI rahyA hAya che. jagatamAM sudhArA jema paDitAe ryA che, tema theADI-dhaNI paMDitAinA baLa para ajImALavI jhukAvIne temane * magADA paNa temanAthI thayA che. pAtAnA " vADA " nA mANasAne temAM te temAM ja goMdhI rAkhavAnI temanI mane dazA rAya che. eTale AvA padmA " yA dharmanA "kArA " " thI prajAnA ..

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( 3 ) AkhyAtmika vikAsanAM kAra rUMdhAi jAya che. dharmanA "kedAra "nI AvI saMkucita vRttio, vivekavihIna sthiticusta manodazAo ane svArthapUrNa vAsanAo ja dharma-jagatamAM bakheDA vadhArI mUke che ane prajAmAM azAntine ukaLATa phelAve che. AnA pariNAme e bane che ke, bhAvanAvAdI varga uzkerAI jAya che, temane dharma-saMsthA tarapha cIDha caDe che ane temanAM ukaLI gayelAM mAnasa "dharmane " ja duniyAnI azAnti ane durgatinuM mULa samajavA lAge che. rUsamAM lenine kahyuM hatuM ke "dharma lekone mATe aphINu samAna che. "dharma' dvArA manuSyasamAja para ghera AdhyAtmika atyAcAra thAya che ane aniSTa phelAya che." hinduonuM rAjya hatuM tyAre eka vakhate temaNe dharmanA jhanUnI nazAmAM bauddho para trAsa vartAvavAmAM majA bhegavI hatI. auraMgajhebanA dharma-jhanane gurUgoviMdasiMhanA be sukumAra bALakane jIvatA ja dIvAlamAM caNuM dIdhA hatA. sana 1555 mAM IglenDanI zAsikA "merI, " je isAI dharmanA purANu urUlane mAnavAvALI kethalika hatI, teNIe dharmajhanUnanA ghera AvezamAM parivartanavAdI proTesTanTone dharmadrohI samajI luthara, rojarsa, pherAra, nimara, leTimara tathA rile vagere mukhya mukhya proTesTenTa netAone dhagadhagatI AgamAM hemAvI dIdhA hatA. A te eka dizAmAtra che. dharmanA jhanUnI nazAe duniyAmAM je kALo kera vartAvyo che, je bhiyaMkara atyAcAra calAvyA che tenuM jyAre jyAre smaraNa thaI Ave che, tyAre hRdayanI vedanA pharI pharI jAgRta thAya che. AvI jhanUnI nazAkhora asara je koI dharmamAM thoDI ghaNI ghusavA pAme che, pachI te " dharma " pavitra rahetuM nathI ane jagatane lAbhakAraka nivaDato nathI. AvI jhanUnI jhaghaDAkherInA kAraNe lekene dharma " para tiraskAra chuTe che ane ApaNe sagI AMkhe joi rahyA chIe tema, Aje manuSyonAM hRdaya dhama parathI khasatAM jAya che. khasI rahyAM che.

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( 4 ) tyAre dhama e vAstavamAM zI vastu che ? e prazna rahe2e ubhA thAya che. ane enA khulAsA para ja dharmanI upayogitAne khulAsA avalaMbita che. dharma' e vastutaH hRdayanI athavA jIvananI vastu che. krAi paNa mANasane eka dhama mAMthI bIjA dharmomAM pheravavA e eka vAta che, ane enA ja dharmomAM ene rahevA dai ene dharmanAM zuddha tattvAnA anugAmI banAvavA e eka vAta che. krAi paNa mANasa peAtAnA dharmAMmAM rahI burAI ane pApAne cheDe ane sadAcAranA pathe cAle tA jarUra peAtAnuM AtmakalyANa sAdhI zake che. sAmpradAyika mehate vaza thai, bIjAone potapotAnA sampradAyanA ammA paherAvavAnu jyAre vadhI paDe che, tyAre prAnA zAntimaya jIvana para azAntinAM vAdaLa gherAvA mAMDe che. sAcI vAta to e cheke, sampradAyanA jhabhbhA paherAvyA vagara krAne sAcA puNya patha para zuM nathI lAvI zakAtA dAkhalA tarIke, krAi pArasI ke musalamAna bhAi peAtAnA majahabamAM rahIne mAMsAhArAdi badone cheDe ane ahiMsA, satya, sayama, anukampA, paropakAra ane sevAbhAvanA pavitra pathe cAle te te peAtAnuM AtmakalyANa zuM nahi sAdhI zakaze ? jarUra sAdhI zakaze. dharmonuM sAdhana dharmAMnA siddhAntAne anusaravAmAM che, nahi ke te siddhAntAthI viruddha javAmAM. mAkSepa vikSepa, dhAMdhala ke mArAmArI e dharmanA siddhAntAthI spaSTa ja viruddha che. mATe e dharma nathI, ethI e spaSTa che ke, dharma mATe emAM paDanAra dharma nathI karatA, paNa adhama kare che. eTalI eka muddAnI vAta barAbara samajI javAya tA majahabI bakheDAe ubhA thavA na pAme e nakkI vAta che. prajAkIya zAntine bhaMga karavAmAM dhArmika saMkucitatAne Aveza bahu jabaradasta bhAga le che e vAta jeTalI khullI che teTalI ja khedajanaka paNa che, dharmanA mULa siddhAntA AtmajIvana sAthe saMbaMdha dharAve che eTale dharmAMtA mULa mArga duniyAbharane sAru eka ja che. e vastu samajAya te jagatabharamAM maMtrI phelAya ane jIvanamAM zAnti patharAya emAM zaka nathI. '' nyAyavijaya

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jIvana-hitam / Jivana-Hitam On the Way beneficial to life

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sArvadharma The Universal Religion

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The source of misery is ignorance whereby living beings are infatuated. One desirous of happiness can destroy it by virtue of the company of the good. duHkhasya satsaMgataH mUlamajJAnaM tena muhyanti jantavaH / sukhAkAMkSI samucchettuM tadarhati // 1 // duHkhanuM mULa ajJAna che. ethI jIvA muMjhAya che, jene sukhanI AkAMkSA che te satsa MgathI tene ( duHkhamUlane ) ucchedI he che.

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One must necessarily obtain or direct his efforts towards the essential knowledge as to what is duty, without which, the heaps of knowledge of all the scriptures are fruitless. AvazyakamupAsIta jJAnaM kartavya-gocaram / yad vinA sarvazAkhANAM niSphalA jJAnarAzayaH // 2 // kartavya viSenuM jJAna eja kharuM jJAna che. te prApta karavAnI jarUra che. te vagara sarva zAnA meTA jJAna-Dhaga paNa nira4.

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Even such learned men who aspire or strive for emancipation or salvation, through the influence of evil sectarian obstinacy, blacken their mentality and consequently go astray. vidvAMsaH sAmpradAyika durgrahAt / 3 mumukSavo'pi kliSTacetaH parINAmI - santo gacchanti kApathama || 3 || sumumu paNa vidvAne sAmpradAyika durAgrahamAM paDI jaI peAtAnI manovRttine kaSAya--kaluSita banAve che, ane pariNAme ghe raste yaDhI blaya che. av

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One should be desirous of knowledge (of truth), quiet as well as impartial (free from evil obstinacy ), having kept off bigotry which obstructs true Light and brings on passionate blackness. tamapAsya sadAloka rodhi-kAluSyakAriNam / vijJAsu-jAti-madhyastha vRttinA bhAgyamAtmanA // 4 // sAmpradAyika durAgraha satyAlakane AvanAra che temaja manavRttine kaluSita banAvanAra che. mATe tene dUra kare jijJAsa, zAnta ane madhyastha vRttinA banavuM joIe.

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It is very easy to know what Dharma in its real nature is. It is-developing allpervading love, doing acts beneficial to others and cultivating the virtue of tranquillity. tasvaM dharmasya suspaSTaM "maitrobhAvavikAsanam / paropakAra nirmANa zamavRtterupAsanam // 5 // dharmanuM tattva te muspaSTa che, ane te maitrIbhAvane vikAsa, parApakArI varttana ane zavibhUSita vRtti.

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The wise who follow these religious tenets, even though they are followers of diverse creeds, never quarrel for the reason of sectarian differences. itthaM dharmamupAsInA matAntaragatA api / na santaH kalahAyante dharmabhedanibandhanam // 6 // A rIte dharmopAsaka sajajane game te sampradAyanA anuyAyI hoya, chatAM sampradAyabheda athavA dharmabhedanA kAraNe anya sampradAyavALA sAthe virodhavRtti rAkhatA nathI.

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Religious rituals are different in diverse religions. They cannot be of one and the same type. The wise devoted to the subjuga. tion of passions, obtain the spiritual welfare in spite of the performance of different rituals. aikarUpyaM na sarvatra karmakAMDeSu sambhavi / tadvibhede'pi : hamaste kAmavRttaH || 7 | krama kAMDa ( dhArmika kriyAkAMDa ) madhe bhinna bhinna ja hAya, ekarUpa hAi zake ja nahi. jee zamasAdhanamAM prayatamAna che, teone temanA kalyANusAdhanamAM temanA kriyAleda ADe AvatA nathI. khalke temanI bhinna rItano paNa bhAvabhInI kriyA temanA uddezyane peASaka banI rahe che.

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Good thought and good conduct is the true and eternal Dharma, without which all means to the desired end, lose their true character as the means. sadvicAra - sadAcArau sarva dharmaH satyaH yadvayatirekeNa sAdhanaM sanAtanaH | vijJAnam || 8 || savicAra ane sadAcaraNu e vastutaH satya sanAtana dhama che. e kharU tattva jo vidyamAna na heAya te sAdhana sAdhana na rahe, sAdhananuM sAdhanakhala lupta thaI jAya, sAdhana khAdhanarUpa khanI jAya.

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Indeed, in this path of Dharma, whenoe can there be the possibility of injury Hinsa) and the like, and indulgence in worldly pleasures and inclination to do harm to others ? dharmavama'ni khalvatra kuto hiMsAdisambhavaH 1 / kuto viSayalAmpaTyaM ? kuto'nyA'hitabhAvanA ? // 1 // A cekha dharmamArga che. temAM hiMsA vagerene te saMbhava hoya ja kayAMthI? viSayalAMpatya ane parApakArabhAvanAnuM paNa temaja.

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Non-injury ( to living beings ), truthfulness, non-stealing, celibacy and and noncovetousness-these constitute Dharma, universally respected and applicable to all, as approved of by the saints. ahiMsA satyamasteyaM brahmacaryamalobhatA / eSa dharmo jaganmAnyaH 20 sArvabhaumaH satAM mataH // 10 // ahiMsA, satya, asteya, brahmacarya ane nibhatA e ziSyasammata jaganmAnya sAjanika dhama che.

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A person, of whatever country, race, caste and sect he may be, is sure to be the receptacle of welfare, if he is advancing on the path to Dharma. deze kvApi kule kvApi kvApi jAtau mate'pi ca / pathAnena bhAvI kalyANa - bhAjanam // 11 // varttamAnaH kAI paNa deza, kAI paNa kula, kAI pazu jAti ane koi paNa sampradAyane mANasa A mAge pragati karI zake che. ane pragati karanAra avazya kalyANabhAjana khanavAnA. 11

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II prakodhanam Awakening to Progress

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The system of the four orders (Ashramas) is propounded for the good of the people, wherein the first is Brahmacharyashramathe order of Brahmacharya, which is the prop of life. prajJaptA lokalAbhAya caturAzramapaddhatiH / brahmacaryAzramastatra jhIvanAdhAra samiH || 12 | lokanA lAbha mATe cAra AzramAnI paddhati khatAvavAmAM AvI che. temAM prathama brahmacaryAMzrama che je jIvananA AdhAra che. 15.

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To elevate life the first age must be cultured, as impressions of culture then imparted become firm and deep-rooted. jIvanaM netumuJcatvaM saMskArya prathama vayaH / tadAnihitasaMskArA dRDhamUlA bhavanti hi // 13 // jIvanane ucca banAvavA mATe pahelI ummarane saMskArita banAvavAnI jarUra che. kemake te vayamAM sthapAyalA saMskAre daDhamala bane che.

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In the first order one should lead a good student life in the company of the good, observing the rules of celibacy untouobed by any misconduct i. e., avoiding misconduot. durvRttiparihAreNa brahmacarya purassaram / vidyAdhIti satAM saMge kuryAdAdima Azrame // 14 // prathama AzramamAM satsaMganA Azraya nIce sadAcaraNapUta vimala brahmacaryanI carcA sAthe vidyAdhyayana karavAmAM Ave che.

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In the first order of life, one should elevate physical, mental and spiritual powers under the high influence of the exalted atmosphere of the order. zArIrIM mAnasIM zaktiM zaktimAdhyAtmika tathA / nayedutkarSamuzcena brahmacaryAzramaujasA // 15 // brahmacaryAzramanA ucca alazAlI vAtAvaraNamAM manuSya peAtAnI zArIrika, mAnasika ane AdhyAtmika zaktine khilavavI joie. 28

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By the regular observance of the rules of this order, people become physically strong, of firm and fearless mind, lustrous and of brilliant intellect. dhAra4, balavaddehasampannA tejasvinaH vRDhanirbhayamAnasAH / sphuratprajJA asmAjjAyanta AzramAt // 16 // yA AzramamAMthI jasavadde sabhyanna, dRddh-nirbhy-bhnaatejasvI ane prajJAzAlI vyakti taiyAra thAya che. 19

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This order (Brahmacharyashrama) is described as endowed with all auspiciousness, and as the source of all blessings and of all progress. sarvamaMgalasampannaH sarvakalyANakAraNam / sarvonnatInAmAdhAro brahmacaryAzramo mataH // 17 // vizeSajJA A Azramane samaMgalasarpana, sakalyANakAraNa ane sava unnatinA AdhAra jaNAve che. 20

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He who has properly observed this great even a. order, has undoubtedly surpassed conqueror of a great fort. Athamo'yaM mahAn : yena yathAvat paripAlitaH / mahAdurgavijetA'pi tena khalvadharIkRtaH // 18 // A mahAn Azramanu jeNe kharAkhara pAlana karyuM che. te kharekhara mahAt phuganA vijetAthI paNa caDhIyAtA vijetA che.

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It is highly necessary to propagate edu. cation and power amongst girls too as in boys, since they are to be mothers in future. vidyA zikSaNazaktInAM kanyAsvapi pikAsanam / paramAvazyakaM puMvad bhAvinyastA hi mAtaraH // 19 // jJAna-zikSaNa ane zakti jema puraSomAM, tema kanyAomAM paNa vikasAvavAnI jarUra che. kemake teo bhaviSyanI mAtAe che.

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Properly educated, well-trained, wellmannered and noble-minded-they illuminate home when they attain the status of housewires. jJAnazikSaNasampannAH Aruhya suzIlAstA mahAzayAH / gRhiNIsthAnaM potayanti mRdAMzaLam | 20 || jJAnazikSaNasampanna ane zIlasaundra zAlinI evI e. mahAzayA jyAre gRhiNI-pada para ArUDha thAya che, tyAre kharekhara peAtAnA gRhAMgaNane dIpAve che. 22:

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Such mothers can train their children far better than even a hundred of teachers. IdRzo mAtaro dAtuM zikSaNaM prabhavantyadhikatvena nijasantateH / zikSakebhyaH zatAdapi / / 21 / / AvI mAtAe peAtAnI santatine zikSaNa ApavAmAM sA zikSakA karatAM paNa vadhu samatha nivaDe che. 13

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What to talk of the rise of the society that glitters by the lustre of such young mon and young women ? IzAM yuvakAnAM ca yuvatInAM ca tejasA / ujjvalasya samAjasya kiM bamo'bhyudayazriyam ! // 22 // AvA yuvaka ane AvI yuvationA tejathI je samAja ujavala che tenA aspRdayanuM zuM kahevuM 1

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Oh firm-minded men, do get up promptly, driving away your sluggishness, to uplift with all the efforts, the society which is drifting towards degradation ! uttiSThadhvamaye dhIrAH ! nidrAmutsArya satvaram | jAti adhogatimukha samuddharnu prayatnataH // 23 // the| ! dhIro ! nidrAne uDAyo ! bhI hai ! bhane adheAti tarapha ghasaDAtI jatI prajAnA uddhAra mATe prayatnasaha bahAra Ave ! 26

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III preraNA Inspiration

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Having liftod bigh the banner of Brahmacharya, come out for work; and move the people sleeping and slothfal, by your roaring omanating from the soul. bramadaMDaM gRhItvoca divALI ! maLe mAnyodaya ! kA: sura kama sAniyata raka che eT vIra! brahma-daMDane uMce uThAvIne bahAra Ava! karmakSetramAM utara! ane susapramatta prajAmAM tArA AtanathI Ajelana macAvI

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To please the people and to speak the truth are mutually antagonistio. Proclaim the truth every where even at the sacrifice of your renown. lokaprasAdanaM satya ___ bhASaNaM ca virodhinI ! AhutyApi yazovAda satyaM sarvatra ghoSaya // 25 // kone khuza rAkhavA ane sAcuM kahevuM e be nahi ane tArI yazakIrtinA bhoge paNa badhe satyanI gheSaNA kara !

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Oh good one I do not be afraid of the public scandal. Keep yourself contented taking it to be a cry of the people who have been administerod a bitter medicine. na bhetavyaM na bhetavya ma!i vAraMvAtiH | tuSya matvA tamArATiM duSaSapAne ! | radda che e! bahAra! lekanindAthI nahi Dara ! lokonI nidAne ema samaja ke kaDavuM auSadha pIvarAvatAM teo rADa nAMkhI rahyA che, agara ema samaja ke leke kaDavuM auSadha pIne nindArUpI okArI karI rahyA che, ane ema samajI sanveSa rAkha.(ane zuddha vRttithI temanA bhalA mATe sevAkArya bajAvate jA !)

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You have come into human life Think well who you are you are a man, you are a wise person! Then understand what is your duty. Even animals do eating, drinking etc. . samAgato'si mAnuSyaM puruSo'si / sudhIrasi ! vijAnIhi svakarttavyaM bhuJjate pazavo'pi hi // 27 // tane mAnuSika jIvana maLyuM che, tu puruSa che, sunna manuSya che. tArU kanya samaja | bhAga te pazu paNa * logave che. 32

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Look at the society, the temple of Dbarma, being decayed, and think over what is your essential duty with respect to it ! kSIyamANamavekSasva AvazyakaM ca kartavyaM tara vivAra ! ra8 samAja dharmanuM mandira che. enI kSIyamANa dazA tarapha najara kara! ane tenA saMbaMdhamAM tArI pharaja zuM che, tAruM kartavya zuM che tene vicAra karI

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Get up fearless power or valour in the cause of social uplift! Expand your manly Dedicate your own quota. uttiSThottiSTha ! nirbhIka: sphAraya ! sphArapauruSam / samarpaya nijaM yogaM samAnasthAna mani || 26 !! bhayane khaMkhesa nAMkha ane eka vIrane chAje tema uThe ! khaDA thA ! ane tArA mahAn pauruSane prasarAva | sAmAjika utthAnanA mahAn kArya mAM tArA coga Ape ! "

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Where-for are you born here ! Reflect over the purpose of life I Do not waste your valuable life in trifling matters. kimarthamavatIrNo'si! jIvanAtha vicintaya ! pAmarArthapradezeSu jIvanaM mApayApaya ! // 30 // tAruM avataraNa ahIM zA mATe thayuM che? khyAla kara ! jIvanane vicAra ! pAmara pravRttiomAM tArA jIvanane 25o bha

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When revolutionary ideas take hold of the people from all sides, a great hue and cry is sure to be raised. And in this very disturbance there lies the seed of their social aplift. Assuredly there cannot be birth without pangs. kolAhalena mahatA bhavitavyameva / krAntiryadA bhavati khalvabhitaH prajAnAm / utthAnabIjakamihaiva niviSTamAsA mutpIDanena hi vinA prasavo'pi na syaat||31|| prajAmAM jyAre kAti prasare, tyAre kelAhala thAya ja. enA utthAnanuM bIja emAM ja rahyuM che. pIDana vagara te prasava paNa kayAM thAya che?

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Having washed off mental impurities and aiming at high ideals, being forbearing and modest, contribute your proper quota to put a stop to the growing degradation of society. manomalApAsanapUrvamuccA'' darzaH sahiSNuvinayojjvalaH san / roddhaM dadIthA nijayogyayogaM sAmAjika kutiSamAnAm II rUra che anudina sAmAjika durgati vadhI rahI che. tene rokavAnA kAryamAM, tuM pote nirmala banI ane ucca Adarzane sanmukha rAkhI, sahiSNu ane vinIta bhAve tAre pitAne yogya hise Apa!

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INC allbllo Shree Sudharmaswami Gyanbhandar-Umara, Surat Gyanbhandar-Umara, Surat Www.umaragyanbhandar.com