Light Of Soul

Author(s): Motilal Muljibhai Shah
Publisher: Veerchandra Jain Sabha
Catalog link: https://jainqq.org/explore/022203/1

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THE LIGHT OF THE SOUL. ayamAtyA svayaM sAkSAda paramAtmeti nizcayaH / vizuddhadhyAnanidhUlakamendhanamamutkaraH // (nArNava) Published by Shree Vraddhichandrajee Jain Sabha

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caalrlalylakhna The Vriddhichandraji Jain Sabha's Publication. Volume II. LIGHT OF THE SOUL. "HRIDAYA PRADIPA." Sanskrit text with Gujarati and English translation, and short grammatical and explanatory notes in English. by SHAH MOTILAL MULJIBHAI. Honorary Secretary, Vriddichandrajinikaniauswaha. SECOND EDITPON. publishers by The Vriddhichandrajee Jain Sabha, BHAVNAGAR. 1917. The "Saraswati. "Printing Press-Bhavna ar. SKULLUBUXUHUTUBUL20

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ja khakhkhara sajIne jIdaMgI laDAImAM. Work is Worship. Duty is Deity.

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R LALLUBHAI MOTICHAND MEHTA, B.A., LL.B. (1880-1912.)

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DEDICATED The revered memory of the late Mr. Lallubhai Motichand Mehta, B. A; LL. B. Judge Bhavnagar Slate as An humble token of esteem and admi ration for his lofty ideals. by V. J. Sabha.

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By anger, fear, and avarice deluded, Men do not strive to understand themselves, Nor ever gain self-knowledge. One is proud * Of rank and plumes himself upon his birth, Contemning those of low degree; another Boasts of his riches, and disdains the poor; Another vaunts his learning, and despising Men of less wisdom, calls them fools; a fourth Piquing himself upon his rectitude, Is quick 10 censure other people's faults. But when the high and low, the rich and poor, The wise and foolish, worthy and unworthy, Are borne to their last resting-place the graveWhen all their troubles end in that last sleer, And of their earthly bodies nought remains, But fleshless skeletons .can living men Mark difference between them, or perceive Distinctions in that dust of birth or form? Since all are, therefore, levelled by the grave And all must sleep together in the earthWhy, foolish mortals, do ye wrong each other? -" Mahabharata"

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PREFACE. No prefice is needed to this little book, because the title itself is a sufficient recommendatoin for its careful perusal by the public without any words of introduction from me; yet, following the usual practice, I venture to say a word or two about this work.... . : As in generally the case with many an ancient Indian poet, nothing is known about the author of this work. This work jienlcates the principles o high rectitude and truth ordained in the Jain Holy texts, yet, they are common to almost all the systems of philosophy and codes of ethics. It offers salvation to all human beings irrespective of caste, creed, colour, nationality or sex. It begins with <Page #9
VIII bondage of Karma, which means thea nuihilation of infatuating energies such as delusion, lust, anger, pride and their instrumental causes which impair the natural qualities of the Soul. The author rightly condemns the so-called ascetics, who are fondly attached to worldly enjcyments, and deservingly eulogises only those who have secured right knowledge, right belief and right conduct. He prefers the study of a single verse, illumining the path of truth to the study of a number of books with vulgar topics and trivial observations. He recom* mends the conquest of the ungovernable mind as a sure means of true knowledge. He refers to the superiority of happiness, derived from spiritual trance and quietude of mind over the sovereignty of the three worlds. He highly appreciates and draws a glowing picture of perfect happiness, which ascetics or laymen, who have renounced the world in tcto would enjoy and which transcends the blissful joy and high powers derived from Siddhis, Samadhis, and Yogas, which prove a hindrance, being liable to

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IX wrong use if they are constantly practised with. selfish motives. This lofty virtue of dis-attachment he propounds in verses which are at once beautiful, instructive and impressive. I gratefully acknowledge my indebtedness to the revered Muni Maharaja Vidyavijayjee, the learned disciple of His Holiness the Shastra Visharada Vijaya Dharma Suriji whose chief object is the dissemination of knowledge amelioration of human beings. He was graciously pleased to render the verses in Gujrati and to suggest the utility of the English version. and My sincere thanks are due to Mr Tribhovandas K. Trivedi, Naib Diwan Bhavnager State, for his suggestions while the book was passing through the press, and also to Prof. H. B. Bhide, M. A; LL. B who took great pains in comparing the English translation with the original Sanskrit text and making useful suggestions, and to Mr Motichand J. Mehta for his great help in preparing the English translation and notes and also to Mr V. K. Patel, M. A. for going through proofs, ft

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Following the kind advice of the Naib Dewmusaheb, a short life-sketch of Mr Lallubhi Motichand Mehta, B. A; LL. B. is appended. I am greatly indebted io Prof. Tribhovandasi P. Trivadi, M. A. LL. B. for preparing the sketch at my request and to Mr Gulatrai G. Desai, B. A; LL. B. for his valuable suggestions and advice in connection with the same. There remains only the pleasing duty to express my deep gratitude to the Hon. Mr.. Lallubhai Samaldas Mehta, C. 1. E. for his kind favour of a foreword. My thanks are also due to the authors of the books: --Jainisin, Naya-karnika and Hridaya Pradipa of Jain Dharma Prasaraka Sabha. : i specially owe a deep debt of gratitude to the Iriddhichandrajee Jain sabha, under whose auspices, I am enabled to undertake this humble work in consonance with its praise-worthy object of disseminating knowledge &s widely as possible, and to Mr Ratilal G. Vohra, the Joint Secretary, for his kind encouragement. * Bhavnagar Date 11-6-1917 Shah Motilal Muljibhai. -

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Preface to the Second Edition. At the suggestion of my friends on account of the deserving appreciation of the book by the public and the press, and its speedy and immediate sale, this second edition is undertaken. Select opinions are added in the end. M. M. Shah.

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FOREWORD. ( By The Hon. Mr. Lalubhai Samaldas Mehta, C. I. E. ). It is a singular testimony to the excellent qualities both of the head and heart of the late Mr. Lallubhai Motichand Mehta that Mr. Motilal M. Shah, the translator of a well-known work on Vairagya, should have thought it fit to connect that young man's name with his work. As a school friend of Jir. Motichand I was interested in the growth anit educational progress of his son, and it was s pleasure to see the son proving superior even to the father. When his friends chaffed the father on this, he felt more prond of the boy in accordance with the proverb, ' game ki foor'. Owing chiefly to hard work, Mr. Lallubhai's health broke down and the nervous strain led to constant attacks of head-ache. It was during one of such severe attacks accompanied by fever that

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I was able to see the generous, altruistic nature of Mr. Lallubhai. A few students appearing for the B. A. were staying with me, and one of them was unfortunately unable to read much owing to some trouble with his eyes. Just "at the examination time Lallubhai had one of his usual attacks and he was ordered by the doctors to give up the idea of appearing for his examina- tion. The disappointment was very great and yet Lallubhai instead of feeling morose and sullen, helped his colleague by reading to him the books of his optional subject which was different from Lallubhai's. An ordinary person would have taken the loss of one year-and Lallubhai could then ill afford to lose one year-so much to heart that he would hardly have been able to do any work at the time, but to do regular work of an unselfish nature in a subject. unknown to him and abstruse required a noble heroic soul, and I then saw for the first time that Lallubhai's soul was such a one. > 9. I have a very vivid recollection of one of iny

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dast interviews with the departed young man. Under strong medical advice in Bhavnagar, he had to be brought to Bombay, although he was in a very weak condition and it was half feared that he might succumbs on his way to Bombayo I saw him soon after his arrival, and though he, was very much exhausted, he received me with. a smile on bis face. He took the proposal of having an operation performed on him, in the spirit vot of resignation only, but of cheerful submission to the will of the Almighty. I saw him soon after he was out of the effects of the chloroform, and I shall never forget the calm and cheerful face of the patient as he replied to my inquiries after his health, which showed what he had made his peace with his God, and was prepared to face the future in a spirit of willing submission to the Highest Will. We all hoped. for the best at that time, but fates willed it other wise, and while the family were to lose one of their illustrious members, and his friends a genial, courteous companion, the State was

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to lose by his death the services of the young, capable, intelligent officer, who it was expected would be able to rise to the highest rung of the ladder in his departinent by his loyal services to the State and the people. The disconsolate father tried to keep himself up as he owed a duty to his grandson who was a brilliant boy. That comfort was also denied to Mr. Motichand, whose only solace now lies in his genuine deep Faith in the Teachings of his Religion. Lalubhai Samaldas.

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A short biographical Sketch* of Mr. Lallubhai Motichand Mehta, B. A; L L. B. ( By Mr. T. P. Trivedi, M. A; LL. B. Professor, D. J. Sind College.) " Not to no end he lived, though short his day, Not fruitless all those weary weeks of pain, Early matured for heaven, he pass'd away, Nor death he dreaded, when to die was gain." ---Thomas Hill- ; * It is one of the saddest ironies of fate for me 'that at a time when I should have expected to enjoy the pleasurable company of my dear friend Lallubhai, and to derive the benefit from his cheerful conversation and sage counsel, I am called upon to discharge the sorrowful duty of writing down a biographical sketch of his short but noteworthy career. In preparing this slight sketch of a grievously short but highly illustrious career, I have derived considerable information from the members of the family of the deceased, and much valuable assistance from the opinions regarding Lallubhai's character given by men of high respectability and position in life. The extracts from some of these opinions are printed at the end of this sketch. I am

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5. The highest object of life we take to be, to form a manly character, and to work out the best development possible of body and spirit-of mind, conscience, heart and soul. This is the end; allelse must be regarded as the means. Accordingly, that is not the most successful life in which a man gets the most pleasure, the most money, the most power or place, honour or fame, but that in which a man gets the most manhood, and performs the greatest amount of useful work and of hunan duty." --Smiles.. Mr. Lallubhai M. Mehta was born in Bhavnagar On the 19th October, 1880. He belonged to 8 highly respectable and ancient Jain family which has made Bhavnagar its bome ever since its migration to this place froin Palitana, more than a bundred years ago. Mr. Motichand, the father particularly obliged to the Hon. Mr. Lalubhui Samaldas Mehta. C. I. E. and to Mr. Gulabrai G. Desai, B. A: LL. B. the leading pleader of the Bhavnagar Bar, for the keen interest which they have taken in this .sketch while it was getting ready, and for their valuable suggestions and advice.

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7 of Lallubhai possesses all the qualities which go to make a successful pleader, and had he only chosen to accept Law as his profession after passing his Law Examination in 1894, he would have, by this time, made his name as one of the foremost pleaders of the Bhavnagar Bary but circumstances willed it otherwise, and he decided to spend his life in the less boisterous and lucrative but more unassuming and sacred profession of a school master. 2 From his very childhood Lallubhai gave promise of a distinguished after-career, and his germinal qualities found a congenial field for rapid development under the fostering and guiding care of the father, who spared no efforts on behalf of his beloveds on. The child rapidly picked up his lessons in elementary education' nor was the religious education of the boy neglected and the precocious young student at a very early age, imbibed all the religious ideas and practices of the family. After an uninterrupted and brilliant career first at the Local Gujarati School and subsequently at the Alfred High

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8 School, Bhavnagar, Lallubhai passed his Matriculation Examination in 1897. The Previous and Itermediate Examinations were passed from the Samaldas College in 1898 and 1899 respectively, and Lallubhai succeeded in securing a college scholarship on account of his high rank at the Previous Examination. By his successful career, obliging manners, good behaviour towards his fellow-pupils and obedience and respect towards superiors, he won the love and good will of all he came in contact with. The professors of the College under whom he studied had a very high opinion of his attainments and general capacity as a student. But the brilliaut academic career of Lallubhai was unfortunately greatly interfered with owing to his serious illness when he was a student in the B.. A. class. Inspite of every possible care and expert medical advice, the illness persisted in its course and all idea of study had to be abandoned for some time. Mr. Motichand, on account of his sweet and obliging nature and winning manners, has been able to build up a

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9. very vast and enviable circle of intimate friends' from amongst persons, belonging to the official and professional classes. Some of these belonged to the highest social status and on account of their sympathy for the family they sent pressing invitations to Lallubhai for a change of air. In response to the wishes of the sympathisers, Lallubhai stayed for some time as a member of the family with Mr. Manishanker G. Bhatt, B. A; LL. B. then Dewan of Mangrol, with Mr. Panachaud J. Mehta, B. A. (Deputy, Assistant Political Agent) at Rajkot, the late Mr. Muljibhai K Mehta, L. C. E. Assistant Engineer R. G. J. P. Railway) at Jetalsar, with Mr. Kalidas K. Sheth (then Judge) at Jetpur. When Lallubhai went to Bombay in 1904 for his B. A. Examination, the Hon. Mr. Lalubhai Samaldas noticing his ill health, pressingly detained him for more than a monthfor the improvement of his health and kindly made all arrangements for medical aid. The enlightened company of these gentlemen had a very elevating effect on the formation of his character. Needless to say, that all these gentlemen did their very

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10 best on behalf of the patient and studiously attended to all his wants with more than paternal solicitude. The good effect of their kind efforts was gradually obvious, for Lallubhai considerably inproved in health, resumed his studies and successfully passed the B. A. Examination in 1905. * Lallubhai had natural aptitude for legal study as he bad inherited all the qualities of a sound lawyer. After passing his B. A. Lallubhai naturally thought of prosecuting his studies for the LL. B. Examination. His Highness, Maharaja Sir Bhavsinhjee, K. C. S. I. was graciously pleased to confer mpon him a scholarship of Rs. 20 per month as a special case. Lallubhai joined the Government Law Class in January 1906. Be found the study of Law highly congenial to his temperament and successfully passed the final L L. B. Examination in 1907 at the very first attempt. . Immediately after passing his Law Examination Lallubhai was placed by his father under Mr. L. A. Shah, M. A; LL. B. (now the Hon. Mr.

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11. Justice Shah ) with the view of gaining, some insight into the actual working of the Bombay Law-Courts. At the request of his father he was also allowed by Mr. G. R. Lowndes, Bar-at-Law ( now the Hon. Jr. Lowndes, the official member of the Supreme Council) to attend to some of his cases. While he was merrily passing his time ia the enlightened company of these legal luminaries and of other learned members of the Bombay Bar, attending the High Court and strengthening and consolidating his legal knowledge, His Highness the Maharaja Saheb of Bhavnagar was. pleased to appoint himn in May 1908 to the post of an attache to the Chief Judge. While yet a probationer in the Judicial Service, Lallubhai was temporarily entrusted with the onerous duties of the City Magistrate and he succeeded in securing the good wishes of the people, and high opinion of his superior officers. Lallubhai afterwards served in the capacity of a Judge at Lilia, Umarala andBotad. He studied and grasped the facts of all the cases with great penetration and deep insight. The higher Judicial Officers

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12 of the State have, one and all, borne testimony to his high qualities as a fearless, independent and upright judge. Lallubhai was easily accessible to the people and he took part in various local activities started for their moral, intellectual and social progress. He performed the opening ceremony of the English School at Umarala in 1912. Subsequently when the school was handed over by its founders to the state authorities for management Mr. Kaushikram V. Mehta, B. A. the Director of State Education, Bhavnagar, referred in very appreciative terms to the help and guidance which the school had received from Lallubhai. Even to this day the school is closed on the anniversary of his sad death in the memory of the departed promoter of the institution. When in 1912 the province was in the throes of a severe famine, Lallubhai personally attended to many of the famine relief measures in his own local area. In short he rendered himself very popular owing to his generous and obliging nature, untiring energy and devotion to duty.

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13 Now we come to the last and most unfortunate phase of his short but glorious career. In the month of August 1912 Lallubhai was once more attacked by a serious illness and though all that was huinanly possible to secure a cure, was done, the life could not be spared. All the friends and sympathisers of the deceased and of his father tried their hardest in securing medical advice and rendered valuable services out of sheer love for the family and the personal interest they took in. Lallubhai's speedy recovery. Sheth Rattapjee Virji, on coming to kuow that Dr.: Burjorjee (the retired Chief Medical Officer, Bhavnagar, recommended the patient for a change of air, very genes rously placed his fully furnished bungalow at the disposal of the family. The officers of the State as well as the leading citizens visited the family from time to time studiously anxious to know how the patient was faring. Even Their Highnesses the Maharaja Saheb and the MaharaniSaheb of Bhavnagar were gracious enough to call upon the family several times and they generously placed expert inedical adv ce at the disposal of the

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patient. His Highness the Maharaja Saheb was also kind enough" to send for the services of W. M. Major. Houston M. B. D. P. "H. Agency Surgeon, Kathiawar and to order a medical officer of the State to accompany the patient-to Bombay. No words can adequately express the most sincere gratefulness of the family for all that His Highness, who is so well kunwn for his kindness and generosity, was pleased to do on behalf of the patient. But in spite of all these efforts the illness went on increasing and Lallubhai had to be removed to Bombay, where he was, at the pressing request of Mr. Motichand G. Kapadia B. A; LL. B, Solicitor lodged and nursed in his own house. Sheth Narottamdas Bhanjee, Mehta Chatrabhuj Bhaichandbhai, the Hon. Mr. Lallubhai Samaldas C. I. E. and the Hon. Mr. Justice L. A. Shah and others had the kindness to call upon the patient from time to time and to inquire about his health. The highest medical authorities were consulted and their advice was availed of. Finally a surgical operation it was performed by Colonel 4. Street M. B. I. M. .

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Senior Surgeon, but all this unfortunately proved of no avail. The cruel hand of Death ultimately triumphed and Lallubhai succumbed to his mortal illness on 4th December 1912. . The funeral ceremony of the deceased was attended by a host of friends and sympathisers. Condolence letters and telegrams from highly eminent personages poured in very large nun. bers. The Mahajan of Umarala, the leading citizens of Botad, Sihor and Bhavnagar, all the officiale of the State as well as Mr. Ranchhoddas V. Patwari ( Dewan of Gondal ), Sheth Jamnanadas Bhagubhai of Ahmedabad and others were good enough to personally call upon the family and to express their sorrow for the sad bereavement. ** Lallubhai's marriage had taken place in 1894. He died leaving behind him his aged parents, widow, son and daughter to inourn his loss. "But it is an additional instance of the cruel irony of fate that the only son of the deceased who was the chief source of main consolation to the family, after his sad death, surdemily

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16 passed away, leaving the whole family engulfed in sorrow and lamentation. This boy was of a highly precocious nature and intensely riligious in his temperament from his very young age. May his soul rest in peace. Thus was abruptly terminated in its very prime a distinguished career which was giving distinct promise of its future greatness. Lallubhai can not be said to be a great man in the sense in which the term is ordinarily used; nor W&s be a very rich man; nor was it his lot to serve in the capacity of a very high officer of the state owing to the premature and sudden termination of his career; he led an extraordinarily simple life. But it is these simple lives that really count in this world. One notable characteristic which Lallubhai possessed in a remarkable degree, was his organizing capacity. He was invariably entrusted with some organisation work on the occasions of the va ricus College Social Gatherings. When studying for his B. A. Examination in the Bhavnagar Jain Boarding, the junior students looked to him

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17 for help and guidance in all ca906- of difficulty; in fact he did the informial work of the Superintendent of the Boarding while prosecuting his studies. He was equally enthusiastic in the managen:ent of the Lalbag Boarding House, when he was studying there for the LL. B. Examination. He also took an active part in all communal activities. When the 6th Jain Shvetamber Conference was held in Bhavnagar, he purposely came some days earlier from Bombay and did a gout deal of active work in organizing and training the corps of Volunteers in conjunction with Shech Narutanidas Bhanjee, a highly energetic citizen of Bhavnagar. Inspite of such varied activities, Lallubhai was very unassuming and unostentatious in his demeanour. When he passed the LL. B. Exami. nation, it was with great difficulty and after a weary waiting of no less than six months tha the could be persuaded to accept an address from the Jair Dharma: Prasarak Sabha. The presentation of this address was presided over by Mr. Tribhovandas 5. Trivedi then acting Dewan. Sheth Mansukhbbat Bhagubhai,Sheth ChimanlalLalbhai the Nagariketh

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18 of Ahmedabad and other jain luminaries graced the occasion with their valuable presence. Effective and highly eulogistic speeches referring to Lallubhai's qualities of head and heart were made by Messrs. Kunvarji Anandjee, Muljibhai and many others. Lallubhai gave a fitting reply in his characteristic humble manner, stating that such addresses were best .given not at the beginning of a man's career but at the end of his career, that he looked upon the address as enormously increasing his responsibility in life and that in the present case his responsibility would be all the greater, as the address was delivered within the sacred precincts of the jain temple before the inspiring presence of Gols. Lallubhai used to hold very strong and colightened views on some of the sucial usages - of the present age. He used to condemn the custom 'of early marriages, saying that it shattered. the youth and spoiled the manhood of society. He was a very staunch advocate of foreign travel and used to deplore the back ivard state of the female education. But while ardently longing for the welfare of his countrymen, he never allowed himself to indulge in any excesses of either opinion

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19 or actions, but was always noderate in his views and he strongly deprecated mischievous clamours.' He was for adopting the line of least resistance and for carrying as far as possible, the representatives of the orthodox party with him in matters of social reforms; moreover be disliked the idea of all reforms being introduced according to the western views of social reforms. He had a proper regard for some of social and religious institutions of his caste and country and so, he always had an eye to the unsullied maintenance of the good parts thereof. He was in short for reconstructing society on the ancient basis of social and moral culture as also on the firm foundation of plain living and high thinking. His opinions, therefore obtained a careful and favourable hearivg from the elders, and had he lived longer, he would have succeeded in promoting the cause of social and religious reforms in a very satisfactory manner.. Lallubhai was also of a very jovial disposition and sweet manners. He treated with wiform kindness and courtesy the inembers of the Bar, appearing before him. With all this he was intensely practical in his ways, and actions, and it was always a pleasure to learn his advice on

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20 afl matters of difficulty. His superior officers alt liked him for his sound legal acumen and able penetration into the facts of all the cases which came before him for hearing. In fact it may be said without any exaggeration that the deceased possessed in a very high degree all the following qualities of an eminent judge mentioned by Chapnian and Shirler:" A judge-a mani su learn'd, So full of equity, so noble, so notable; In the process of his life so innocent; In the manage of his office so incorrupt; In the passayes of state so wise; in Affection of his country so religious; lu all his services to the king su Fortunate and exploring, as envy Itself can not accuse or malice vitiate." ** "Had Providence spared him, Lallubhai would have gradually risen to a very high position in the Bhavuagar State; but all our expectations have been cruelly frustrated and the only service we can now render to the deceased in to pray that his kind and beniga suul nay rest iu everlastiug Peace. T. P. Trivedi. 3:

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31 Appendix Lallubhai as others knew him, ( The following extracts from the opinions of some of the highest Officials and other respectable persons will give some idea of the high esteem in which Lallubhai was held by these gentlemen. ) - "tame ene nehathI piSI bhaNavela ane e tamAre yogya putra rana hatuM. darabArI nekarImAM dAkhala thayA pachI ane te pahelAM paNa che ene maLelo tyAre enuM saujanya priya lAge evuM mane bhAse chuM. umarALAnI mArI musApharI vakhate emane tyAM nyAyAdhIza tarIke e * hatA tyAre huM maLe ane mane lAgeluM ke je e jIvatA rahyA hova te jarUra emanI vidhA emanI pramANIktA tathA saujanya ane cArivathI sAre daraje e caData." * -Sir, Prabhashanker Dalpatram Pattani, K. C. J. N.

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22 "I had noticed that Lallubhai possesses besides many other virtues, balance of mind which will stand him in good stead wherever he is. " " Panachand J. Mehta, B. A. (Deputy Asst. Pol. Agent.) 014 "I hear a small pamphlet embodying some of the principles of the Jain philosophy is under preparation by Mr. Motilal M. Shah, and that it is proposed to B dedicate the same to your son the late Mr. Lallubhai Motichand Mehta. If this be a fact, I should like to suggest to the author that a short sketch of the life of the deceased, might be inserted in the book along with the dedication. That is the only tribute we, who are left behind to mourn his loss, can offer to one whom we loved and admired. I do not mean to say that the soul of the departed needs from us a physical recognition of this nature in his post-mortem existence. "The reason why I make the suggestion above referred to, is that it is our duty to discharge the

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23 debt we owe to the deceased for his short stay with us. There is also an additional reason why we should do this. A short sketch of his life thus placed on record will be a source of solace to relations and friends alike and it will supply materials for guidance to those who desire to tread in the footsteps of the deceased." . . "I knew more of his inner side while he entered the state service as a judge and came in closer contact with me in his official life. He possessed a very -sound knowledge of Law but the thing I admired in him the most was his higher side. We met very often and I always found him amiable and courteous. By his broad-minded sympathy he rendered himself very popular as a judge and was well spoken of by his immediate superiors. With all these traits, he was unassuming so much so that to outsiders he appeared a little over-modest but this impression disappeared on & closer acquaintance. Had Providence spared him I am sure he would have distinguished himself in many spheres of his life's activities." . . - Trib.rowandas K. Trivedi, -( Naib Dewan, Bhavnagar. ):

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"I have the mournful pleasure of placing que record my high opinion of the promising charncter and ability of your late son Mr. Lallubhai Motichand Mehta. Throughout his college career he displayed : steady and intelligent application to studies, was sweet-tempered towards his brother students and paid implicit obedience to his professors. And what little I saw of him after his success at the LL. B. Examination also led me to the view that, he would develop into an impartial officer and a pure-minded gentleman. His loss must have been indeed a heavy blow to you ad to your family. I would only have you remember that those whom the Gods love die young." : -K. J. Sanjana, M. A. ( Principal, Samaldas College )

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25 I knew Mr. Lallubhai Motichand Mehta perfectly well ever since he served as an attache in the Judicial Department after passing his LL. B. Examination. I found him to be a promising young man & was much pleased with the way in which he studied and grasped the facts of all the cases and appeals he was asked to attend to. His manners were very sweet and suasive and above all he always tried to consider both sides of case ably, impartially, as well as with care. and circumspection. I could at once see that he had in him the makings of a good Judge and I am glad to testify my anticipations were more than fulfilled by the excellent manner in which he discharged his duties as a judge from the beginning to the end of his career. His qualities of heart also were unique. I am fully confident that he would have risen to the highest rung of the ladder of service without any hitch or hindrance in case Providence had spared him longer and in case the cruel hand of Death had not snatched him away from earth in the midst of a prosperous and promis 2

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ing career, which he was building for himself by meuns of high ability, strict honesty and great -assiduity. -Vithaldas M. Pakvasa; (Chief Judge, Bhavnagar state.) ApanA cI. bhAI lallubhAInA paraloka gamananI vAta jANuM mArA AtmAne ghaNe kheda thAya che, kAraNake maranAra nekarI para caDayA tyAre prathama mArAja hAtha nIce emaNe eTecInuM kAma kareluM che, ane tamane teja vakhate jaNAvyuM hatuM tema emanI rItabhAtathI, mIlanasAra svabhAvathI ane kAmamAM uMDA utarI adhikArIne hakIkta kahevAnI emanI paddhatithI mane purepure satiSa tha hatA, ane maranAra paNa mArA pratye sAre bhAva rAkhatA hatA." " "Apane enA upara apUrva prema hati tema ene bhaNAvavA ane AgaLa pADavAmAM tame puSkaLa paisA vAparyo che ne bahu zrama uThAvyA che te paNa huM jANuM chuM tethI ApanA manane bahu paritApa thate haze te huM samajI zakuM chuM." * * * *'" Motilal T. Sattavala, M. A; LL. B. (Retired Joint Chief Judge, Bhavnagar State. )

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"I have great pleasure in stating that during the whole course of his career of school and college the one distinguishing trait that I noticed in the character of the deceased which is so rare now-8-days was that he always had a feeling of respect and reverence for his teachers and professors, without any loss of self-respect and independence of thought and action. In his behaviour towards his fellow-pupils, I observed that there was a suavity of manners and & nobility of mind that greatly endeared him unfailingly to all he came in contact with. Whether in class-roomor on the playground, the purity of motives and the rigid impartiality with which his conduct was invariably marked, clearly showed the germs of the qualifications needed in a future judge and lawyer. I believe, I am quive justified in stating that the late Principal Unwalla and prof. Isfhani had also formed & very high opinion of his character and qualifications." * J. S. Gambhir,. B. A. ( Persian Professor, Samaldas College. :)

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( 2 ) mination. veSTitAni (beTisaM noun from beTita p. p. of date to move ) actions. Agua Bhavanijnzna or spiritual knowledge.. Oh mari! Adure that spiritual knowledge, which being well-grasped; unfolds in the heart the power of discriminating five' non-intelligent ubjects of senses y etc, and which vividly brings before the eyes the actions of previous births. Notes:-. According to Jainis:n there are two ways through the medium of which knowledge can be received. They are:-(1) Direct perception or immediate knowledge (2) Inference from the facts of actual observation or records, or mediate knowledge. The first is called Pratyaksha including Kevalajnuna, Manahparyavajnuna and Avadhijnuna and the sense perception of ordinary living beings, Matijnala (Samvyavaluiropratyaksha). The second includes under it (1) the Shrutajnona (2) that which je intellectually inferred. * Anubhavajnuna or Bhoranajnuzna, the subject mantter of this verse is included within the first": kind of knowledge i, a Pratyaksha.

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( 3 ) Matijniina and Shrutajnuna are preparatory to this Anubhav rjnana, and Anubhavajn na finally leads on to absulute knowledge i. e, I coulojnunas. Matijnana is generated by senses. When vibrations from the external objects come in colltact with senses, organs etc, an awakening in the sense organ is aroused called Vyanjanivagraha." Then mind is brought into contact with them and the apprehension that follows is called Artharagraha. The next stage is Tha in which the mind comprehends similarities and differences.. The third stage is Apuya when mind concludes :a8 to what the subject is or is not. Then the final stage is Dharana where the object concluded is repeatedly remembered, Shrutajnann is the knowledge got by interpretation of signs. Words are the signs of ideas. It also means the knowledge received from holy texts. Avadhijnana is the psychic knowledge, i. e. knowledge of material things known by the soul

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directly. . without. .. Contact of senses. ( Vikala. pratyaksha.) . . Munnhparyavajnana ( Vikala Pratyaksha ) is the knowledge of the ideas and thoughts of others (Telepathy). Kevalajnana is the unlimited absolute knowledge (Sakalapratyaksha). Constant reflections juined with the concordance of one's belief with the precepts of the huly texts and the spiritual instructors, can give hin a full view of the self and objects of senses; and also enables him to know his past births and the consequences of his past actions. Verse 2 jAnanti kecinnatu kartumIzAH kartu kSamA ye na ca te vidanti / jAnanti tattvaM prabhavanti kartu te ke'pi loke viralA bhavanti / keTalAka jANe che paNa karavAne samartha nathI, keTalAka karavAne samartha hoya che tyAre jANatA nathI, paraMtu tane

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(5) jANatA hAya ane karavAne samartha hAya evA kAIkaja purUSo hoya che. ( noun from ~ to be capable) able men. kSamA : ( noun from kSam to be able ) able men. tatva literally the real truth. Hear it means the religious principles. a rare men. Some people know religious principles, but they are unable to put them into practice. Those people who are able to put them into practice do not know them. Rare are those people in this world who are both able to know and put them into practice. Notes:-According to Jainism there are nine categories. jiva (the existence of soul whose. characteristic is knowledge) conscious beings. Ajiva (existence of matter without consciousness) inanimate objects. Ashrava the state in which impure souls draw matter (karma) towards them. Bandha the state in which impure souls incorporate matter with their own being. Samvara the state in which the influx of matter is stopped. Nirjara the state in which, matter already

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( 6 ) in combination with the soul is removed. Moksha is a state in which the removal of matter in combination with the soul is accomplished. The qualities Punya reward and Piupa runisnment are also added to them, thus forming nine. The acquisition of knowledge is not the only means for the attainment of final beatitude. Religious practices (character) are as essential as the acquisition of knowledge. This could well be illustrated from the following parable of blind and a lame man. Both of them were in a forest under huge conflagration. The blind man could not see the road without fire, while the lame man could not proceed further. Accidentally they met together and by mutual assistance they could pass through the forest without any injury. As their hearty cooperationen abled them to pass through the forest without injury, so knowledge combined with religious practices is essential for salvation. In this verse attention is drawn to three kinds of men. Some of them know all the princi

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(7) ples but they do not follow them in practice. There are others who do things without the proper knowledge of these principles, but there are a few persons endowed with the combination of both knowledge and practice. Verse 3. samyagviraktirnanu yasya citte samyaggururyasya ca tattvavettA / sadAnubhUtyA dRDhanizcayo yastasyaiva siddhi rna hi cAparasya // jahenAM cittamAM samyak prakAranI virakti hAya che, henA gurU tatvAne jANavAvALA heAya che, ane jaheNe anubhavajJAna vaDe draDha nizcaya karelA dAya che, teja veAnI siddhi thAya che; bhInnanI nahi. viraktiH { feminine noun from the p. p. of raMja with fa, the nasal being dropped) non-attachment, disaffection. tattvavetA ( tattvAni yo vetti sa tatvavettA or saccAnAM vetA tatvavettA ) knower of real truth anubhUti ( same as anubhava ) the kuc wledge of discrimina 2.

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( 8 ) tion. Farge: ( feminine noun from fome to accomplish) accomplishment, or superhuman power. He alone and none else, attains final emancipation, (he) whose mind is totally free from worldly attachment, whose virtuous preceptor is a knower of real truth and whose firm convictions are always based upon self-realisation. Notes:- This verse clearly points out the means for attaining final bliss. One should abandon all desires for worldly enjoyinents. He should look upon worldiness fatal to bis spiritual progress. Neither pleasure nor pain, nor friends nor relatives, nor even life and death should enchain his mind. He must completely renounce all worldly attachments. He alone deserves the name of a preceptor, who has mastered religious principles, whose conduct is quite pure with the rigid observance of the great vows ordained in the scriptures, who is ready for the good of others by thoroughly propounding scriptural ordinances, and has 'freed himself from attchment and aversoin.

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Unshakable belief and firm convictions brought on hy. meditative practices in comformity with spiritual precepts ordained in the holy texts. One blessed with the above renunciation, and enlightened instructions from a morally elevated spiritual teacher and whose mind is so thoroughly convinced, is sure to progress towards salvation. Verse 4. vigrahaM kRminikAyasaMkulaM duHkhadaM hRdi vivecayanti ye // guptibaddhamiva cetanaM hi te ... mocayanti tanuyantrayantritam // A zarIra aneka prakAranA sUkSma saMmUcchamAdi jIthI vyApta che ane prANIone duHkha ApanAra che. evuM hadayamAM vivekapUrvaka jANe che te ja prANu zarIrarUpI kedakhAnAmAMthI kedIne choDAvavAnI mAphaka AtmAne cheDAve che vigrahaM body. kRminikAyasaMkula ( kRmiNAM nikAyaH tena saMkulaM minikAyasaMkulaM) full of the multitude of worms,

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( 10 ) encoreana ( ) literally means a cavern or a hole in the ground. Here it means imprisonment. itat (from Fara to know) that which knows, cousciousness tanuyantrayantritam ( tanuH eva yantraM tasmin yantritaM tanuyantra 774 ) encased in a physical frame. Those persons surely are able to liberate their phenomenal soul which is encased in a physical frame, like one in captivity, who distinctly understand in their hearts that the body being full of the multitude of worms contributes to human miseries. Notes:- This verse describes the composition of this human body in order to withdraw the mind from its attachment. This body of ours is but a mass of worms, humid entrails, tendons etc. tending to decay, disease and torments, and is also like a pot of filth full of the foulness of worldly affairs and mouldering under the rust of our ignorance. Consequently it is proper for wise inen to release the soul encased in it, by renouncing all attachment to it.

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( 11 ) Verse 5. bhogArthametadbhavinAM zarIraM jJAnArthametat kila yoginAM vai / khAtA viSe piyA phi - jJAnAttataH kiM kuNapasya puSTayA // - A zarIra saMsArI jIne bhegane mATe che ane gIone jJAna saMpAdana karavA mATe che. have jahemaNe samyajJAnavaDe karIne iMdriyenA viSane viSatulya jANyA che, hemaNe zarIranI puSTi karavAthI zuM ? meni (Gen. plural of what from * the worldly life and 57 a possessive termination ) of wordly beings; tinai (gen. plur. of sina from To and 57 the possessive termination) of them who are practising yoga, of ascetics. FRANTANTE (ATT well and 219 knowledge ) from them right knowlenge. Furth? (Fora a dead body, it is often used in comtempt to inean this body ) of the body. The wordly beings look upon this body as

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( 12 ) # means of wordly enjoyments and the yogis surely take it to be the means of absolute knowledge. When on the realisation of truth, worldly enjoyments come to be looked upon as poisonous, why care about nourishing this body? Notes:- This verse differentiates the standpoints with which the body is viewed by an ascetic and ly a worldly man. The worldly mang infected by the poison of worldly affairs and incapable of judging for himself, derives bappiness from sensual enjoyments which turn out pernicious in the end, while an ascetic turns to advantage the employment of mind and senses for the achievment of final bliss. There is no necessity of uselessly nourishing this body when one is fully convinced, by spiritual knowledge, of the foulness of worldly oljects. . Verse 6. tvaGmAMsamedo'sthipurIpamUtrapUrNe'nurAgaH kuNape kathaM te /

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( 13 ) draSTA ca vaktA ca vivekarUpastvameva sAkSAt kimu muhAsIttham || he Atmana ! tvathA, mAMsa, bheTa, asthi, viSTA bhane mUtrathI bharelAM tuccha evA A zarIra upara tane kema anu rAga utpanna thAya che? kemake draSTA vaktA ane vivekarUpa tuMja. che chatAM A zarIra upara tu kema meha pAme che ? svagamAMsa... pUrNe (tvaka ca mAMsaM ca medava anthi ca purIpaM mUtraM ca svamAMsa mUtraM tena pUrNa tasmin vaGmAMsamedo'sthipurISamUtrapUrNe ) which is filled with skin, flesh, fat, bones, ordure and urine. draSTA (from dRz to see ) seer, here it means seer of truth. vaktA (from vac to speak ) speaker, here it means the propounder of religious truth. vivekarUpa, power of discrimination. Oh soul! Whence are you so devotedly attached to this body which is filled with skin, flesh, fat, bones, ordure and urine ? you are yourself the seer of true knowledge, an eloquent propounder of religious principles and endowed with the power of discrimination. Why are you then foolishly attached to worldly objects.

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( 14 ) Notes:-- This verse serves as a reproach to those who are potentially endowed with the light of the truth, power of discrimination and eloquence, or to those, who appear outwardly to possess them, to abandon their attachment which prompts bodily nourishment. This body is g composition of skin, flesh, fat, ordure, and urine. It is frail in its nature. It runs fast towards its dissolution. It is repeatedly subjected to affluence and destitution, pleasure and pain and therefore one should cast off all affections for uselessly nourishing that toilsome and evanascent body, and should endeavour to enjoy perfect tranquillity acquiescing alike in wants and gains. Verse 7. dhanaM na keSAM nidhanaM gataM vai daridriNaH ke dhanino na dRSTAH / duHkhaikahetvatra dhane'ti tRSNAM tyaktavA sukhI syAditi me vicAraH / / are ! dhana konuM vinAza pAmyuM nathI ane dariddhi

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( 15 ) kayA dhanavAna nathI thayA ? mATe du:khanA hetumrUta dhanau paranI atitRSNAne cheDIne sukhI thA eja mArA vicAra che-mArI salAha che. nidhanaM death and hence destruction. vicAra opinion duHkhaiau hi in the place of dukhekahetvatra is better and more consistent, as the case of must be the same as that of because it stands in apposition. In the place of gif the better variant would ben. Because then this verse would be brought into consistency with the preceding and the following verses. In verses 6 and 7 is being addressed as to the right course to be followed by him and in the verse 8 the author undertakes to expound it. Whose wealth is not destroyed or what poor people are not seen to have become rich? The only cause of misery in this world is the insatiable desire for wealth. I hold that you will become happy when freed from the greed for money. Notes:-This verse exhibits the unsteadiness of wealth. It is reckoned as a blessing in this

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( 16 ) world, but really it is the cause of all troubles, miseries and anxieties, It begets evils by various acts of malpractice. A rich man without blemish is rarely to be found in this world. It is replete with every kind of danger and trouble. Therefore one should cast off covetous desires and be happy. If at all it is to be rightly acquired one should engage in sinless and fautless business activities in order to acquire wealth for his use. He should avoid such activity as would obstruct the progress of virtue. At least he should give up such trades as would involve cruelty to aniinals, His business must not be of av ignoble and degrading nature. The adoption of professional line must be based upon general love and fellow-feel- . ing involving the good of others. If the money is earned honestly, the mind remains in a peace ful state and religious functions are performed in a fearless way. Verse 8. saMsAraduHkhAnna paro'sti rogaH .. . Fakta, gruini al

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( 17 ) tadrogaduHkhasya vinAzanAya sacchAsrato'yaM kriyate vicAraH // saMsAranA dukhathI jo kAi rAga nathI ane samyak vicArathI khIjuM kAMi auSadha nathI. mATe te rAga ane du:khanA nAza karavA mAke samyakazAstra pramANe huM mArA vicAra jaNAvuM chuM. saMsAra ( from sR to move with sam ) mundane existence.higher, in conformity with the holy texts. ayaM kiyate vicAra:here do I expound the real truth. There is no disease more fatal than the worldly afflictions and there is no medicine superior to good and sound thought. In order to root out that painful disease, I shall now expound the real truth in conformity with the holy scriptures. Notes:-This verse points out the remedy for the removal of worldly afflictions. The succession of births and deaths is in itself a great evil. Deadly diseases, bred within the body, are not the only diseases to be remedied, but there are others

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( 18 ) which feed upon our vital breath, and make our life a cumbersome one. They overpower our mind, intellect and self-consciousness. The unfailing remedy for the removal of it is the proper reflection based upon the precepts of holy texts, because the precepts of the holy texts bring on right belief, right knowledge and right conduct. Verse 9. anityatAyA yadi cet pratIti stattvasya niSThA ca guruprasAdAt / mukhI hi sarvatra jane vane ca / no cedane cAtha janeSu duHkhI / ' jahene saMsAranA padArthonI anityatAnI pratIti thayelI hoya che, ane jahene gurUprasAdathI tattva niSThA prApta thayelI che, te manuSya janamAM ke vanamAM sarvatra sukhI rahe che. ane hene upara pramANenI pratIti agara niSThA thayelI hitI nathI te janamAM ke vanamAM sarvatra du:khI ja che. : spaccarat: of evanascence. pariter knowledge. Forer firm belief. Th. (HTHEIT) in the company of men.

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( 19 ) at [ Antrean ) in an uninhabited place, forest. Really a mau is happy everywhere in the midst of people or in the forest, if he has thoroughly convinced himself of the destructibility of all things, and if he is devotedly intent on higher truth through the favour of a preceptor; otherwise, he is uu happy everywhere in society, or in a forest. * Notes:- This verse ensures happiness to one, who is introduced to the light of truth. If one has a firm belief in the perishableness of worldly things and relations; and has a firm faith in the religious principles ly the favour of a righteous spiritual preceptor, he is happy in all places and at all times whether in the company of men or in the forest. Verse 10. mohAndhakAre bhramatIha tAvat saMsAraduHkhaizca kadarthyamAnaH / yAvadvivekArkamahodayena yathAsthitaM pazyati nAtmarUpam //

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( 20 ) A jIva saMsAranA du:khAvaDe karIne du:khI thatA mehu rUpI aMdhakAramAM saaN sudhIja paribhramaNa kare che ke uaaN sudhI vivekarUpI sUryanA udayavaDe karIne AtmasvarUpane yathAsthita rIte joI zakatA nathI. mohAndhakAreM [mora eva andhakAraH tasmin ] in the infatuating darkness.: (nom. singular of the passive of the present participle of with to torment) tormented. vivekArkamahodayana [vivekaH eva arkaH tasya mahodayena ] by the rise of the Sun of discrimination. Y [ AtmanaH rUpaM ] the nature of innerself. In this world a man, pained at worldly afflictions, gropes in the infatuating darkness so long as he does not realise the true nature of his innerself by the intense lustre of the Sun of spiritual discrimination. Notes; This verse brings out clearly the removal of infatuating darkness by the rise of the Sun of discrimination. The world is full of troubles arising from birth, decrepitude, death, the visitations of direful plagues and famines etc. and the loss of dear objects, relatives and friends. A

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[ 21 ] man suffers from all these miseries and wanders in this world being subject to delusion. But when the radiant light of illumination dawns upon him so as to enable him to realise his true nature, he becomes free from all miseries and acquires transcendental peace. * Verse II artho hyanartho bahudhA mato'yaM strINAM caritrANi zabopamAni / viSeNa tulyA viSayAzca teSAM yeSAM hRdi svAtmalayAnubhUtiH // jahenAM hRdayanI a Mdara svAtmalayAnubhava prakaTa thAya che, * Compare:-- kAntAkaTAkSavizikhA na khananti yasya cittaM na nirdahati kopakRzAnutApaH / karSanti bhUri viSayAtha na lobhapAzailokatrayaM jayati kRtsnamidaM sa dhIraH / / bhartRharikRta nItizataka.

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[ 22 ] tene bahu leAkeAe mAnela ane anartha, strInAM ciratrA zakhanI upamAvALAM ane viSaye viSa tulya mAluma paDe che. bahudhA variously. zabaM the dead body. svAtmalyAnubhUtiH ( svasya AtmA tasmin layaH tasya anubhUtiH the absorption of self within self, here it means the knowledge whereby one distinguishes between principles to be adopted and rejected for the good of his soul. Notes:--To them who have realised the true nature of self, the wealth appears worthless though it is highly valued by others and the amorous advances of beautiful ladies are as impotent as the actions of a dead body (generated by some external power) and worldly attachments are identical with poison. Notes:-To one devoted to spiritual knowledge riches appear as productive of evil. Verse 12. kArya ca kiM te paradoSadRSTayA kArya ca kiM te paracintayA ca /

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[ 23 ] vRthA kathaM khidyasi bAlabuddhe kuru svakArya tyaja sarvamanyat // are ! pArakAnA DhASA upara dRSTi devAnuM tAre zuM kAma che ? ane bIjAnI ciMtA karavAnuM paNa tAre zu' prayAjana che? he khAlabuddhe ! tu zA mATe nakAmA khedya kare che? tu thArUM kArya kara ane bIjuM badhu cheADI de. paradoSadRSTayA ( paradoSadarzanena ) looking at the faults of others. bAlabuddhe mUDhamate ) bAlasya buddhiH iva buddhi: yasya tatsaMa) oh short witted one! Do every thing you can for the good of your What is the others and self and abandon every other thing. use of your looking at the faults of what is the use of troubling yourself for others? Oh you short witted one! why do you become grieved without any advantage? Notes:-This verse recommends the attitude of indifference. One defiles his inner-self by finding faults of others. It is no businsss of his, to intermeddle with the affairs of others even though they be proud, immoral and irreligious. One brings

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[24] upon himself unnecessary evils by indulging in words, thought and deeds, in no way beneficial to society, and therefore, he should avoid all unnecesary pursuits in matiers, which do not concern hin, or in which there is no sinless benefit. ___Verse 13. yasmin kRte karmaNi saukhyalezo . duHkhAnubandhasya tathA'sti nAntaH / mano'bhitApo maraNaM hi yAvat ....... mUrkhA'pi kuryAt khalu tanna karma // he kAma karavAthI sukhano lezamAtra ane duHkhAnubaMdhane pAraja na hoya tema maraNa paryata mAnasika du:kha rAja kare tevuM kArya mUrkha mANasa paNa kare nahi. [saukhyalezo sukhaM eva saukhyaM tasya lebha: ) a particle of happiness. duHkhAnubandhasya [ duHkhasya anubandhaH tasya ] of the series of miseries. manobhitApaH [ manasaH abhitApaH ] mental affliction, the agitation of the mind. Surely, even a fool would not do that act, which being performed, brings on a little happi.

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[ 25 ] ness, and causes endless miseries, and burns the mind till life endures. Notes:--The proper way for a man, is to come to a proper judgment about things after consideration of their respective value. The thing, with the dazzling appearance of a little happiness, and involving high consequential miseries, should be duly balanced and abandoned. Verse 14 * yadarjitaM vai vayasA'khilena dhyAnaM tapo jJAnamukhaM ca satyaM / kSaNena sarva pradahatyo tat kAmo balI prApya chalaM yatInAm // A AkhI umara paryanta je dhyAna, tapa, jJAna ane *. Compare:-- zrutaM satyaM tapaH zIlaM vijJAnaM vRttamuttamam / indhanIkurute mUDhaH pravizya vanitAnale || Guanarnava

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[26] satya vagere guNeAne yatioe ekaThA karyAM hAya te badhAne baLavAna kAmadeva chaLa prApta karIne naSTa karI nAMkhe che. . earned. vri (noun from to meditate upon) meditation. anya (an) knowledge etc. pradahati burns to ashes. kSaNena in a single moment (noun from to love) love, it also means the god of love, Cupid. pretext. yatInAm ( Gen plu of yati noun from yat ) of ascetics. The powerful god of love with a pretext destroys in a single moment, all of contemplation, austerities, knowledge and truthfulness, which the Yatis have devoted their whole life to earn. Note: The powers of Cupid are pre-emi nently potent in demolishing the well-built structure of virtuous characteristics. Yogis of high meditative practice and of unbearably hard penances are known to have fallen from their right path by lovely and charming blendish ments of beauties. Productive of high flown S

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[ 27.] mirth, jollity, revelry and lust, sensual enjoyment is very injurious. According to the Jain holy texts the creative fluid can be changed into a higher substance useful for spiritual purposes, if it is known how to change it. It gives in fact a strong will. The domination of nature's five forces and the efficacy of Mantras, depend upon chastity and purity of conduct. Incontinence brings on a number of worldly disadvantages to householders with regard to money, reputation and spiritual growth. According to the Jain holy texts the following should be ubserved as it forms a hedge for shielding purity of conduct. Avoidauce of physical contact with a woman, living in the same building with female animals or * neuter beings, indulging in stories full of love; occupring the same seat shortly vacated by a woman, staying in a roum contiguous with the room where a married couple. sleeps, ideas of former enjoyment, taking food exciting passions, gorging ove self with even innocent

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[ 28 ] food, decorating and ancinting bodies, ensures purity of conduct. *Verse 15 balAdasau moharipurjanAnAM jJAnaM vivekaM ca nirAkaroti / mohAbhibhUtaM ca jagadvinaSTaM tattvAvabodhAdapayAti mohaH || je meharUpI zatru manuSyAnAM jJAna ane vivekane peAtAnAM baLathI naSTa kareche ane je mehathI abhibhUta A jagat vinaSTa thayela che, te meAha tatvanA avakhAdha thavAthI nAza pAmeche. balAd perforce. mohari: ( mohaH eva ripuH ) The inve terate enemy delusion, nirAkaroti destroys. mohAbhibhUrta ( mohena abhibhUtaM ) overpowered by infatuation. tattvAva* Compare with:-- nirAlokaM jagatsarvamajJAnatimirAhatam / tAvadAste udetyuccairna yAvajjJAnabhAskaraH || -- jJAnArNava

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[ 29 ] amara ( Franai mantar ) through the knowledge of principles. Weiter goes afar, hence is destroyed. . The inveterate enemy, delusion, perforce, destroys the true knowledge and the discriminating powers of worldly beings. This world, overpowered by, infatuation, is itself blinded. The illusion disappears (only) through the knowledge of religious truth. Notes:--Fond attachment to gross bodies, wives, wealth, children etc, generally destroys manly virtues. The power of this delusion is essentially spread over all human activities, and tends to create false hopes, the springs of innumerable miseries.' It begets various other passions. It obstructs our faculty of realising and relishing the truth, and impedes right actions. . All these illusory attachments disappear when the light of truth dawns on our mind. Healthy. prescriptions of reason, brought on by the precepts of holy texts and pious associations, prompt relinquishment of desires and delusion and bring the mind under sound control.

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[30] Verse 16. sarvatra sarvasya sadA pravRttiduHkhasya nAzAya sukhasya hetoH| tathApi duHkhaM na vinAzameti sukhaM na kasyApi bhajet sthiratvam / / hamezAM dareknI pravRtti sarvatra duHkhanA nAzane mATe ane sukhanA hetune mATe thAya che. tathApi keInuM duHkha. vinAza pAmatuM nathI ane sukha sthirapaNAne pAmatuM nathI. pravRttiH ( feminine noun from a of vRtta with pra) mental inclination, hence effort. eti goes. sthiratvam nounfrom feet with affix a) stability. In all actions and in all places, everybody always endeavours for the destruction of evil,. and for the acquisition of good. Yet, the evil is not rooted out and the good does not attain permanence in any one's case. Notes:-All hunan desires are directed towards the attainment of happy enjoyments and towards . the removal of worldly troubles. In

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[ 31 ] spite of all tremendous human efforts, the desired results are not achieved. Some attribute this result to the freaks of destiny or Fatalism. But it is not so. The Jain theory of Karma is not the theory of Fatalisin. The theory of Fatalism implies that the human being is tied down to some one and bound down by the force of something outside himself. The law of moral causation (Doctrine of Karma) gives rewards and punishments. A man suffers or enjoys, the consequences of his own actions, and the sense of Fatalism comes in, only when we overlook the element of choice. The causes of disaster are consciously and deliberately avoided by those who wish to remove the impurities from their souls. Consequently a man should diligently apply himself to the cultivation of his reason and then investigate into the works of Karmas, by setting his heart to acts, according to the dictates of holy texts and then exert him self to gain his desired ends.

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[32] Verse 17. yat kRtrimaM vaiSAyakAdisaukhyaM bhraman bhave ko na labheta martyaH / sarveSu taccAdhamamadhyameSu yadRzyate tatra kimadbhutaM ca // saMsAracakanI aMdara paribhramaNa karatAM kRtrima evA vaiSayikAdisukhane keNuM manuSya nathI pAmata? jahAre adhama ane madhyama manuSyamAM paNa te sukha (vaiSayikasukha) dekhAya che, te pachI temAM Azcarya jevuM zuM che ? kRtrimaM artificial, not real fictitions. vaiSayikAdisaukhyaM the happiness of senses etc. martyaH (noun from mR to die) mortal. adhamamadhyameSu (adhamAH madhyamAH ca adhamamadhyamA: teSu adhamamadhyameSu) among the low and the mediocre. What mortal being does not secure the ficti tious happiness of senses while revolving in this worldly life? what wonder there is in its attainment, which is seen common among all, the low and the mediocre. : Note.--It is not a matter of surprise, if one,

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[ 33 ] revolving in the cycle of birth and deaths from eternity, and subject to the law of Karma, gains happiness sometimes, though unsubstantial and transitory as it is. One should try to find out the real causes which bring on substantial happiness. Close adherence to the religious principles, and righteous conduct are the means for the aquisition of substantial happiness; but they are difficult of attainment and practice. . The value of the vast wealth, high authority, wide reputation etc. is then reduced, or turned into high satisfaction of being looked upon as rich, powerful and glorious in the eyes of the people; but it does not advance spiritual progress. It is so deeply rooted in the human mind, that no one busies himself in the pursuit of spiritual advancement, by observing rules of morality, ethics and other pious duties, ordained in the holy text. The true ideal of duty, ( Dharma) which forms a sure means for the eradication of bondage and pernicious beliefs, and which

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[34] ought to have been followed with pious zeal and earnestness, is utterly disregarded. So, continuous application of the mind to the realisation of the higher principle, rather than that of the worldly ideals, is highly essential, valuable and desirable. Verse 18. kSudhASAkAmavikAraroSahetUMzca tadbheSajavadvadanti / tadasvataMtra kSaNika prayAsakRta yatIzvarA dUrataraM tyajanti // ..mAhI manuSyo, kSudhA-tRSA-bhaviDAra bhane rASanAM kAraNene henA auSadharUpa mAne che, paraMtu yatIzvare teone asvataMtra, kSaNika ane prayAsasAdhya gaNIne dUrathI ja tyajI hecha-chADI hai. kSudhA.....hetUn (kSudhA tRSA kAmavikAraH (kAmasya vikAraH ) roSaH eSAM dvaMdvaH teSAM hetUna ) the cause of hunger, thirst, excite ment of love and anger. bheSajavad like medicine. asvataMtra ( na svataMtra asvataMtra )dependent. prayAsaka capable

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[ 35 ] of being attained with efforts. (comparative degree of farther. People, addicted to worldly pleasures, take as the best medical remedy, the very things which are the causes of hunger, thirst, emotion and anger. But, the best of ascetics thinking them to be independent, transitory and attainable with efforts, keep themselves aloof from them. Notes:-The worldly people think to gratify their hunger, thirst etc., by delicious food and flavoury drinks etc. but these articles, on the contrary, serve to create keener appetites, and more irresistible desires for their attainment. So, with these considerations, the ascetics, who understand, the true nature of things, employ other means as austerities, penances, chastity and forbearance, to do away with these evils. * Verse 19. gRhItaliGgasya ca veddhanAzA !... gRhItaliGgI viSayAbhilASI /

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[36] gRhItaliGgo rasalolupazcet viDaMbanaM nAsti tato'dhikaM vai 11 muni veSane dhAraNa karyA pachI paNa jo dhananI AzA, viSayanI abhilASA ane rasanI leAlupatA rAkhavAmAM Ave, tA pachI vhenAthI adhika mIjI kaI viDaMbanA hoi zake ? gRhItaliGgasya ( gRhItaM liGgam yena saH gRhItaliGgaH tasya ) of one. who has accepted the outward symbol of munism. rasalolupazcet addicted to delicious flavoury tastes. viDaMbanaM (noun from viDaMn to ridicule ) ridiculous deception. If one who has vowed asceticism cherishes an expectation for wealth, and a desire for worldly enjoyments and becomes addicted to delicious flavoury taste, there is not a greater ridiculous deception than above. Notes:-Before a lay man takes a vow of : * Compare:pApAbhicArakarmANi sAtarddhirasalampaTaiH / yaiH kriyante'dhamairmeohAddhA hataM taiH svajIvitaM / -Ghanarnava

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[ 37 ] asceticism, light of true renunciation must dawn upon his mind. He must have been thoroughly convinced of the evanescence of earthly objects, and the fact that the revolution in the cycle of births and deaths as man, animal, angel and the denizen of hell, are due to sensual pleasures and enjoyments. Contentinent, right reasoning, good judgment and a proclivity to keep good company he must have acquired before he vows asceticism. His mind must be free from passions, sins, doubts and knots of scruples in his heart. Right Belief, Right Knowledge and Right Conduct as embodied in the above, are the surest neans to break off the trammels of the world. It must form his clear understanding, that whoever is practised in these lines, and gets mastery over his passions, and secures cardinal virtues, is sure to make spiritual progress towards final beatitude. With these beliefs, firm convictions and holy considerations, present before his mind, he vows asceticism. After his initiation into asceticism, if he cherishes desires for wealth, gems and other valuable possessions,

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[38] Or: becomes: consciously entrapped into illvsory:: objeetss. and. attachment, and eagerly hankers after spicy and delicious diets and flavoury drinks; he surely deserves wholesale condemnation and ridicule and defiles the pure essence of mind, when he is essentially to be apathetic and callous to all worldly affairs. Thus he stretches the bonds of his worldliness, and repeated transmigrations with their growing evils, until they are rooted out by spiritual knowledge, accompanied by right belief and right conduct (r) Verse 20. ye lubdhacittA viSayArthabhoge bahirvirAgA hRdi baddharAgAH / Compare: - sarvAbhilASiNaH sarvabhaujinaH saparigrahAH / abrahmacAriNo mithyopadezA guravo na tu // puruSArthadigadarzana

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[ 39 ] te dAMbhikA veSadharAzca dhUrtA manAMsi lokasya tu raJjayanti / je viSaya-bhegamAM lukhyacittavALA che, ane je hadayathI rAgamAM baMdhAelA hovA chatAM uparathI virAgapaNuM batAve che, te dAMbhike, veSa dhArake dhUrto mAtra lekanAM mananeja raMjana kare che. svAtmahita bilakula karI zakatA nathI. lubdhacittAH ardicted to. bahirvirAgAH outwardly dis. affected men. badarAgAH men attached to worldly objects. dAMbhikA Hypocritrs. veSadharA (veSAn dhArayanti tai vepadharAH) false ascet cs. dhRtA rogues. Those, who ardently long for sensual enjoy. ments, thongh our wardly disaffected to worldly attachments, but inwardly attached to them are hypocrites, false ascetics and deceivers. They are solely intent upon delusively pile sing the people. mahAyatadharA dhIrA bhaikSyamAtropajIvinaH / sAmAyikasthA dharmApadezakA guravo matA // puruSAdigdarzana

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[40] Verse 21 mugdhazca loko'pi hi yatra mArge nivezitastA ratiM karoti / dhUrtasya vAkyaiH parimohitAnAM keSAM na cittaM bhramatIha loke // " saMsAranA manuSyo mugdha che. teone huM mArgamAM sa. vAmAM Ave, te pratye prema 42 che.. are ! dhUrtanAM vAkyothI meha pAmIne kenuM cittabhramita thatuM nathI? mugdhaH (p. p. of muha to become stupified.) ignorant. mArge (on the patli) here it means on the religious path. ratiM ( the feminine noun from ram ) pleasure. dhUrtasya. of a rogue. .parimohitAnAM of them who are fascinated.. The worldly people are ignorant and so, the consequence is, that they forin the predilections for the path to which they are introduced. Whose mind does not become deluded being fascinated by the words of a rogie ? : Noted on 20th and 21st Verses:

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(41) The preceptors, in the garb of piety, with their minds sullied with impurities, deceit and hypocracy, sometiines become the object of veneration amongst the people, by their disa courses on worldly objects apart from spiritual truth. Generally the inass of people is ignorant of true religious principles, so, naturally they would follow the sermons delivered by those false preceptors, who thereby mislead them from the right path, and thus, they are unable to elevate their souls and of those, whom they lead. The qualifications of a real preceptor are given in the next verse. Verse 22. ye nispRhAstyaktasamastarAgAstattvaikaniSThA galitAbhimAnAH / . saMtoSapoSakavilInavAJchA ste raJjayati svamano na lokam // jeo nispRha che, samasta prakAranA rAga jAheNe choDI dIdhela che, tene viSe eka niSThAvALA che, jeonuM abhi

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[ 42 ] mAna gaLI gayuM che ane jahemanI IcchA satASa pASavAmAMja lIna thaI gaI che, teja mahAtmAe peAtAnA manane raMjana kare che. nahiMke lekane nispRhA : ( nirgatA spRhA yeSAm te ) men without desiressyaktasamastarAgAH ( tyaktaH samasteSu rAgaH yaiH ) who are free from all attachments satvaikaniSThA ( tatve ekA niSThA yeSAM ) sole devotion to principles galitAbhimAnAH (garkitaH: abhimAnaH yeSAM ) without egoism. saMtoSa.... vAkyA (saMtoSasya pASe ekA vilImA vAnchA yeSAM te ) who have rooted out the desires by nourishing the growth of contentment. They who are free from all desires, who are void of all attachments, who are firmly devoted to the religious truth, who have their egoism eradicated and who have their desires rooted out by nourishing the growth of contentment, please their own mind and not the people. Notes: True preceptors, free from worldly attachments and with a firm belief in religious precepts, are always towards spiritual progress. They always try to stop the influx of matter,

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[ 8 ] and get rid of the matter in combination with the soul. They rigidly follow the special rules of conduct, ordained for them in the holy texts, and thus develop gradually their"spiritual progress. Discourses delivered by them relate to, right knowledge, wisdom, universal love, spiritual strength and substantial happiness etc., but ihey do not form the subject of worldly, matters in conformity with the popular trend and earthly objects, which perpetuate bodily existence, through the cycle of transmigrations. Verse 23 tAvadvivAdI janaraJjakazca yAvanna caivAtmarase sukhjnyH| cintAmaNiM prApya varaM hi loke jane jane kaH kathayan prayAti / / manuSya, hAM sudhI ja vivAda ane manuSyane rajA karavAmAM prayatnazIla rahe che, ke jahAM sudhI AtmArAmAM rahelAM sukhane jANatA nathI. are, saMsAramAM ciMtApa patnane pAmIne kaNa manuSya ThekANe ThekANe kaheto kare che ?

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[44] f interested in religious disquisitions. janaraJjakaH janaM raJjayati iti ) one pleasing the people. Atmarale in the true nature of self. sukhaza: ( sukhaM jAnAti iti ) one realising pleasure. cintAmaNi ( cinti gun) philosopher's stone. So long as one (an ascetic) does not realise the true nature of self, he is interested in religious disquisitions, and in propitiating the minds of the people. Who wanders from people to people proclaiming his possession of the best philosopher's stone? 1 Notes:-This verse truth confirms the embodied in the previous verse. As long as, thoughts and actions are directed towards personal and selfish ends, they (preceptors) being thoroughly controlled by mind and senses, indulge in religious disquisitions, for establishing their superiority in the eyes of the people. But when' their minds, purified by altruistic thoughts and actions and by constant practising of genuine renunciation, progress further towards he realisation of self, the philosophical disputes,

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[ 45 ] discussions and arguments appear to them quite unsubstantial and worthless. Verse 24. SaNNAM virodho'pi ca darzanAnAM tathaiva teSAM zatazazca bhedAH / nAnApathe sarvajanaH pravRttaH ko lokamArAdhayituM samarthaH // A saMsAramAM chae darzonA paraspara virodhI che, hemAM paNa eka darzInamAM sekaDA sekaDA bhedo che, eTale dareka manuSyo bhinna bhinna mArgamAM pravRtti karI rahyA che. mhAre AvI sthiti che, thAre tamAma keAne rjana karavA mATe kANu samartha thaI zake tema che ? fere: contradiction. |nanAM of the systems ok philosophy, w: hundreds memAH differences. mAnAjI on various religious paths. Even the six systems of philosophy bear mutual contradictions; over and above there hundreds of differences in each. All people are devotedly attached to several different religious are

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[46] paths. Who is then able to please the wholeworld? Notes:-There are several systems of philosophy called Darshanas. They are Jainism, The Sankhya system of Kapil, The Yoga system of Patanjali, The Nyaya system of Gotama, The Vaisheshika system of Kanad, Purvamimansa by Jaimini, The Uttaramimansa or Vedanta by Vyas, Buddhism, Mahomedanism, Christianty and also other minor systems. These systems differ partially or totally from each other in various ways, with regard to the ideas of Creation, God and Moksha. Each system embodies in itself the principles of psychology, metaphysics, theology, ethics, spirituality, practical morality and ontology. Forms, conceptions and speculations of each widely or partially differ from those of others. Even a lifelong study will not enable one to master the principles even of one sytem, with enormous labour, as they are replete with similarities and dissimilarities in themselves -

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[..47 ) which throw a veil of obscurity over the true ideal. * It is consequently very difficult for one even of high attainment to reconcile the various conceptions of human mind or thought. Under these circumstances, one should avoid controversial wranglings and disputes, and should devote all his energies to the study of self. * If we go a little deeper into the question, we may say that the contradiction among the several Darshavas is juevitable; because the subject matter of discussion is such as can be known only by realisation. Words are always relative and therefore their connotation 48 regards self, which is absolute, is bound to be imperfect. Verse 25 tadeva rAjyaM hi dhanaM tadeva tapastadeveha kalA ca savai /

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[48 ] svasthe bhavecchItalatA''zaye cet / no ceTTayA sarvamidaM hi manye // teja rAjya rAjya, teja dhana dhana, teja tapa tapa, ane kalA kalA che, ke jahenA prApta thayA pachI cittanI vasthatA ane AzayamAM zItalatA jAmI rahe. anyathA te te, badhAe vRthA che. kalA the power. svastha Azaye (zAntiyukta manasi ) in a mind which is stable ( and firmly resolute ). bhItalatA calmness, tranquillity. vRthA of no avail. _____If the mind, firmly resolute, attains to - tranquillity, it is itself an acquisition of kingdom, wealth, austerities, fine arts and sciences. If otherwise, I believe the aquisition of all these things is fruitless. Compare:taddhayAnaM taddhi vijJAnaM taddhayeyaM tattvameva thaa| yenAvidhAmatikramya manastattve sthirIbhavet // -Ghanarnava

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[30]. Verse 26. ruSTaijanaiH kiM yadi cittazAntistuSTajanaiH kiM yadi cittatApaH / / mINAti no naiva dunoti cAnyAn svasthaH sadaudAsyaparo hi yogI // ApaNA hRdayanI aMdara zAti che, te pachI manuSyanA rUNa thavAthI zu? ane ApaNA hRdayamAMja saMtApa-azAMti che, te pachI manuSyanI prasannatAvaDe karIne paNa zuM AvA kAraNathIja yegI purUSa haMmezAM svasthapaNe udAsIna vRtti vALA rahe che. teo nathI keIne du:kha detA ke nathI koInA upara prIti karatA. : ( from > p. p. of ) angry. virATa tranquillity of the mind. It: froin (TE p. p. ofag) pleased. igania: burning of the mind. FENETRATTI (aa gAvAjo tA: ) devoted to solitariness. tho one practising yoyas. When real tranquillity of heart is attained, what if the people are, displeased, and when the mind is heated with, aflictions, what if the people are pleased ? Alda hepce it ie that the

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[ 50 ] ascetic, who is resolute, and who has always an attitude of indifference to worldly matters does neither please nor afflict others. Notes on the 25th and the 26th verses:These verses emphasise the potent influence of quietude and indifference. This belongs to the Inner-Self. Whenever there is any feeling of real quiescence, the Self in the ordinary man experiences the unfolding of the nature of the Higher Self. The ordinary man identifies himself with his physical and mental bodies, and thinks that through such bodies he receives happiness. So in order to have quiet and happiness he must have recourse to the withdrawal of worldly attachments, and he must resort to meditative practices, whereby he would' be able to remove matter in combination with his soul. :: Thus he receives true knowledge. The removal of this impure matter which, prevents up to this time the unfolding of the true nature of self, enables him to realise the inherent bliss. This bliss is superior to that received

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[5 ] from sovereignty of three worlds and austerities etc., In the absence of such bliss, all the acquisitions of sovereignty etc. are worthless. The ascetic who is blessed wiih internal peace and quietude, acquiesces alike in, like and dislike, pleasure and pain, and eulogy and censure. All his endeavours should be directed towards spiritual progress. * Verse 27 ekaH pApAt patati narake yAti puNyAtsvarekaH puNyApuNyapacayavigamAnmokSamekaH prayAti / saMGgAnnUnaM na bhavati sukhaM na dvitIyena kArya tasmAdeko vicarati sadAnandasaukhyena pUrNaH / / * Compare: dhanAni bhUmau pazavazca goSTe jAyA gRhadvAri janaH smazAne / dehavitAyAM paralokamArge karmAnugo gacchati jIva ekH|| asaGgo khAcarankarma paramApnoti puruSaH // .... ...(Phagvad Gita )

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[ 52 1 A sasAramAM pAvaDe karIne jIva ekalAja narake jAya che, ane puNyathI svargamAM paNa ekaleAja jAya che, tema puNya-pApanA saMcayane dUra karI meAkSa paNa ekaleAja jAya. che. eTale ke kuTuMbadinA saMgathI kaMI sukha thatu nathI, tema bIjA vaDe karIne kaI kArya thatu nathI. eTalA mATeja hamezAM Anada-sukhamAM pUrNa purUSA ekAkIja vicare che. a: heaven. jIvyAnukhyaprayAvaLamAta through the destruction of the multitude of merits and demerits. A final encipation. sAnanAautsyena always with bliss of knowledge. on A being goes alone to hell on account of his sinful actions, and goes alone to heaven account of his good actions. He alone receives salvation in consequence of the destruction of the multitude of merits and demerits. No pleasure could be derived from earthly connections, nor could it be derived from the good deeds of others. Therefore the ascetic being endued with bliss of knowledge moves alone. CAna na Notes: The yogi, fully conversant with the doctrine of Karma thinks within himself thus;

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[ 53 1 "I go alone to bell by my own sing, and I go alone to heaven by my own good deeds. I alone will be blessed with salvation by accomplishing the removal of all matter in combination with my phenomenal soul. I enter this world by myself I go out of it by myself. I have to do my own work of self moral improvement, and myself have to suffer my own pains. All the things in this world are separate from me, are not me the body included, which is only by delusion called oneself." With these reflections (Ekatva and Anyatya)bia dissociates himself from all worldly connections and relations, looking upon these as unsubstantial and worthless, and moves alone in this world. * Verse 28 manojaye te'pi yato na zaktAH / so Compare: pAdapaGkajasalInaM tasyaitanduvanatrayam / yasya citaM sthirIbhUya svasvarUpe laya mata / : -Gnanarnava

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[ 5 ] manojayasyAtra puro hi tasmAt tRNaM trilokIvijayaM vadAnti // saMsAramAM evA ghaNA manuSya thaI gayA, ke jeoe rilekIne jItI lIdhI.(arthAta cakravartIe cha khaMDane jatI rAjyA, paraMtu teo paNa manane ya karavAmAM zaktimAna na thayA. mATe mananA jayanI AgaLa rilekIne jya tRNasamAna gaNavAmAM Ave che. che the three worlds. mana (mana ) in the subjugation of mind. prvi blade of grass. di (jALa rAjAnAM mApa: viveda) the three worlds. Even the kings ( paramount ) who achieved the conquest of three worlds were not able to subdue their minds. Therefore, the ascetics look upon the conquest of these three worlds as a mere blade of grass in comparision to the conquest of nind. Notes:-This verse prescribes the complete subjugaion of mind as a means for salvation It is a matter of daily experience, that, the human mind is infested by evil passions, and

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. [ 55 ] ways fuctuates in the cbservance of religious duty. It is hotter than fire and stronger than a thunderbolt. It always indulges into restless thoughts and exults in inaginary delights. It has no respite for A inoment as a boy from his play. It is inore difficult to subdue the mind than to conquer the three worlds. Therefore, those, desirous of salvation should try their best for the attainment of complete mastery over the mind. It is strongly instrumental in working out all Karmas, whereby spiritual progress in advaniced, and the attainment of final bliss is accelerated. Verse 29. manolayAnAsti paro hi yogo zAnaM tu tattvArthavicAraNAca / samAdhisaukhyAna paraM ca saukhyaM saMsArasAraM trayametadeva / / mananA layathI bIje kaI yoga nathI, tatvArthanI vicAraNAthI bIjuM keI jJAna nathI, ane samAdhinA sukhathI

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[ 36 ] bIjuM koI sukha nathI. basa, saMsAramAM sArabhUta ngy ozgani . HASTE (HA: 44:31H TEHIT) withdrawal of Self within self. Janaritate ( ASTET 34: get ferantonr.1) reflection of spiritual truth. FATTHIRAIT ( MAINI: BEI JEA:a) the pleasure of concentration. #arcar the quintessence of worldly existences There is in higher ineditation than the complete withdrawal of self within self; and there is no higher knowledge than the reflection of spiritual truth; and there is no higher felicity than the happiness derived from deep conceritration. These three only are the quintessence of life. Notes:-- This verse clearly describes the true nature of meditative yoga, knowledge and happiness. The chief ideal of worldly people, is the attainment of worldly possessions, wealth and beauties, and the ideal of those, who are morally, socially and intellectuilly superior to thein, is national

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[ 67 ) rise and service. of mankind.. etc, and that of spiritually advanced souls is yoga, knowledge and bliss. The spiritually advanced souls look upon the complete absorption of mind in the realisation of self, as the true yoga; and the knowledge which discriminates right from wrong and classifies the principles as jiva' etc as worthy of being cognised, abandoned and resorted to, as true knowledge; and happiness derived from concentration as substantial bliss. - These are the three essentials, the achievment of which, is a real success in this world. Verse 30 yAH siddhayo'STAvapi durlabhA ye rasAyanaM cAJjanadhAtuvAdau / Compare:- yasya citaM sthirIbhUtaM prasannaM jJAnagasitaM / siddhaM sunestasya sAdhyaM kiMparaiH kaaydnnddnaiH|| Goanarnava

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[ 58 ] dhyAnAni maMtrAzca samAdhiyogA zcitte prasanne viSavadbhavanti // hAre prANine cittanI prasannatA thAya che, tyahAra durlabha evI ATha siddhi, rasAyana, aMjana, dhAtuvAda, dhyAna, maMtra, samAdhi ane vega e badhuM viSa tulya thaI jAya che. arthAta teTalI hade pahoMcela prANine te badhA nakAmAM thaI paDe che. ..FETET: superhuman powers (HIPP unfailing medicine ParaTa magic ointment and metal. lurgy in: nagical incantations. when one attains to the highest tranquillity even the eight superhuman po.wers, difficult of attainment, unfailing medicine used as an elixir of life, magical oiutment, transmutation processes of metals, contemplations, inagical incantations and meditative concentrations appear like virulent poison. Notes: aNimA laghimA prAptiH prAkAmyaM mahimA tathA / izitvaM ca vazitvaM ca tathA kAmAvasAyitA / /

Page #99
There are eight different degrees of perfection MOTAT, microcosm, is the specific property of the minuteness of the soul. piat, lightness, is the diminution of specific gravity. miti, success in the attainment of desired objects and supernatural powers, pirti, overg:xin, is the obtaining more than one's expectations, also the property of entering into the system of another person. 1841, macrocosm, is the special property of the soul of increasing the size at will faci, superio. rity, greatness, attainment of divine powers. araci, subjection, is the power of taming living creatures and bringing them under control, the restraint of passions and emotions. Bringing of men and women under subjection. Fra An, the curbing of desires. THI, heaviness is the specific property of making one's self heavy at will. when, in the course of evolution, a lay meni or an ascetic, who advances so far as to reach perfections, attains unshakable equanimity and spiritual illumination being free from allt

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[ ] intoxicating energies or in wrapping limitations, the acquisition of powers and happiness from siddhis ( degrees of perfection), unfailing medicine etc. appear to him incomparably inferior to his bliss. The Siddhis ets: , also impede his progress if the ascetic is after them. If he is lured thereby he again forms a new coating of matter and thus experiences the very pitfalls, which he tries to avoid. Verse 31. vidanti tattvaM na yathAsthitaM vai saMkalpacintAviSayAkulA ye / saMsAraduHkhaizca kadArthatAnA svame'pi teSAM na samAdhisaukhyam // - jeo yathAsthita tattvane jANatA nathI ane jeo saMka9pa vikalpa-cintA ane viSamAM Akula thaI rahelA che, temaja saMsAranA duHkha vaDe karIne duHkhita thaI rahyA che, teone svapnamAM paNa samAdhinuM sukha prApta thatuM nathI. Hur fun as it is, in its truest sense. Hiperbo

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[61] famiger (simeqim fazaim faqqin diqeqiazaniaqzi: a: sigor) bewildered by vague. thoughts, anxieties and sensual pleasures. even in a dream. Those who do not know the true nature of the spiritual truth, and those who are bewildered by vague thoughts, anxieties and sensual pleasures, and those who are distressed by the troubles of worldly existence, can not enjoy even in a dream the happiness, derivable from deep concentration. Notes: The essential characteristics of a Jain, who wishes to attain to the right attitude of mind towards life, truth and the universe, are all based upon love, sympathy, fellow feeling and pity etc. They are the following:-(1) Following a profession in a just and honest way. (2) The marriage if one can not control his passions to avoid promiscuous indulgence. (3) Avoidance of dangerous spots and pursuits as gambling, lust and drinking etc. (4) Appreciation of the actions. of spiritually experinced persons (5) Control of sense pleasures as:-sexual passions, anger, greed and pride commensurate with his business and

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[ 62 ] household duties. (6) Residence in safe places, where he could perform his duties with perfect safety. (7) Association of good persons. (8) Living according to one's means. (9) Respect for customs, which do not transgress high principles. (10) Avoidance of undesirable habits as slandering and libelling.(11) Respect towards elders, superiors, spiritual teachers and deities. (12) Practice of temperate habits. (13) Avoidance of causing unnecessary ill-feeling. (14) Proper discharge of one's duties towards the inferiors and the distressed. (15) Performance of actions tending to the attainment of duty (Dharma), wealth. (Artha), desires (Karma) and liberation (Mokeha). (16) Arranging the course of life to one's strength, as to advance moral, social, intellectual and spiritual development. Verse 32. zloko varaM paramatatvapatha prakAzI na granthakoTipaThanaM janaraJjanAya /

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[ 69 ] saMjIvanIti varamauSadhamekameva vyarthazramaprajanano na tu mUlabhAraH // paramatattva ( meAkSa ) nA mArgane prakAza karanAra ekaja zlAka zreSTha che, parantu mAtra manuSyAne raMjana karavA mATe karADA prathAnuM pAna sArU nathI. jemake jIvanane ApavAvALI ekaja saMjIvanI eSaSInI prApti zreSTha che, parantu bya zramane ApavAvALA mULIyAMnA bhArA nakAmAja che. paramatatvapathaprakAzI ( paramaM tatvaM paramatatvaM taspa pathaH tasya prakAzI ) illuminator of the path of highest truth. piM the study of innumerable (hundreds of) books saMnavanIta ( taMgIvano is a kind of life restoriug plant) tryaMtramaprananana: the accumulation of which ivolves fruitless trouble. Even one verse, illumining the path of religious truth, is preferably superior to the study of innumerable books for the gratification of the people. The single life restoring plant is better than the heaps of vegetable medicines, the accumulation of which involves fruitless trouble. Notes:-The value of a book consists in what

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( 44 ) it will communicate, but not in what it will do for our amusement. A small book which makes out in thought, what it wants in bulk, is superior to a number of books, withi trivial observations, common topics and vulgar thoughts. Even a single verse, which affords inaterials for pious reflection, and is replete with sound and abundant knowldge of infallible character, is highly valuable. Constant reflection on a single line, elucidating the higher truth accelerates one's progress towards real perfection. A life restoring plant, which cures all diseases without failure, is more valuable than a heap of vegetable drugs, accumulated after enormous labour and unpleasant troubles. :: This verse is well worth being borne in mind by us, living as we are in this age of advertisement Verse 33. tAvatsukhecchA viSayAdibhoge yAvanmanAsvAsthyasukhaM na voti /

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[ 5 ] labdhe manaHsvAsthyasukhaikaleze trailokyarAjye'pi na tasya bAcchA // manuSyane tyAM sudhIja viSayAdibheLo yA sukhanI IcchA rahe che, ke jyAM sudhI mana svasthatAnA sukhane jANatuM nathI. (Atmika sukhane lagAra paNa anubhava thayo nathI.) jyAre mana svasthatAnA sukhane eka leza paNa prApta kare che, tyahAre hene trilokIne rAjyanI paNa IcchA thatI nathI. la media in the enjoyment of sensual pleasure. 48:FATIG A the happiness through the tranquillity of mind. dsa even a particle of TFA in the sovereignty over the three worlds. 1 earnest desire. So long as mind does not experience happiness derived from the state of mind, unruffled by the fluctuatio118 of joy and grief, he desires happiness from the enjoymerits of sensual objectes etc. But if he attains a little of the tranquillitly of mind, he has no desire even for the aquisition of the sovereignty over the three worls.

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[66] Verse 34. na devarAjasya na cakravartinastadvai sukhaM rAmayutasya manye / yadvItarAgasya muneH sadAtma niSThasya citta sthiratAM prayAti // A saMsAranI aMdara rAgayukta evA devendra ke cakavyaktine te sukha nathI, ke je sukha hamezAM AtmaniSavItarAgI muninA cittamAM sthiratA karIne rahe che. devarAjasya (devAnAM rAjA tasya) of Indra. rAgayutasya of one tinged with worldy attachments. They of one void of worldly attachments. AtmaniSThasya of one devoted to the realisation of self. The happiness, which gains permanence in the heart of an ascetic, who has lost all worldly attachments, and who is ever devoted to the knowledge of self, is not obtained even by Indra (the lord of God ) and by paramount kings being tinged with worldly attachments. .

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[ 67 ] Verse 35.. yathA yathA kAryazatAkulaM vai kutrApi no vizramatIha cittam / tathA tathA tattvamidaM durApaM hRdi sthitaM sAra vicArahInaiH // nhema lhema sekA kAryamAM Akula rahevAthI citta mhAMI paNa sthira thatu nathI, tema tema sArAsAranA vicAra hIna manuSyane hRdayamAM sthita A tattva paNa duprApya thaI . jaya che. kAryazatAkulaM ( kAryANAM zatAni taiH kulaM ) engaged in hundreds of occupations. iha in this world. durApaM ( ilena Apyate) difficult of being attained. sAravicArahInai: by those deprived of discerning faculties. As a mind of one engaged in hundreds of occupations does not rest anywhere in this world, so, the persons deprived of discerning faculties do not get at the real truth, buried deep in the heart. Notes: - One who has formed the following

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[88] habits of mind etc. is likely to advance spiritually. They are:-Akshudra earnest, powerful and careful. Rupavuna of sound and healthy body with good senses. Lokpriye popular and charitable. IrakritiSoma pleasing by nature. Akrura not cruel. Bhiru cautious. Ashtha honest with sincere devotion to religious principles: Su-dirkslisty z civil. Lajjalzo practising rigid avoidance of bad acts. Dayalu sympathetic. Madhyastha samya Dristian just and impartial. Gunarigi appreciating virtues of fathers. Satkathu engagement in spiritually a nipl morally beneficial topics. Supasayula surrounded by virtuous friends and relatives, Diryhdarshi foresightet. Vishes ajna of searching discrimination. Vriddhunuga following in the steps of really great, mit iire and self-controlled men. Vinayi polite: Kritajna grateful. The Jainism holds that steady's iny a man and leading himn into a right life is the proper way of returning obligation. Parhitanirata bent upon doing good to others without expecting any return, ansi Labaha-Lakshyn having a quick grasp to learn withont any trouble to himself of to his teacher. :

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[ 6 ]. Verse 36. zamasukharasalezAd dveSyatAM saMpayAtA vividhaviSayabhogAtyantavAJchAvizeSAH / paramasukhamidaM yadbhujyate'ntaH samAdhau manasi sati tadA te ziSyate kiM vadAnyat / / he Atmana ! vividha prakAranA viSayenA bheganI atyaMta vAMcchAo, prazamasukhanA rasanA lezamAtrathI dhyatAne prApta kare che. have jo tane aMtaHsamAdhi Abhyantara samAdhimAM (hArU mana sthita thavAthI paramasukhane anubhava (AtmAnubhava) cAya che, te pachI batAva, ke saMsAramAM bIjuM zuM zIkhavAnuM bAkI rahe che ? THEATRGATE from even a portion of spiritual bliss vivipa...vize: (vividha viSayo bacAvAkAhu:) bankernig after varicties of sensual pleasures a: farti in deep concentration. Inaught in what is there that is remaining. Hankering after varieties of sensual enjoyment turns into dislike ou attaining even a portion of

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[ 70 ] spiritual bliss. When the mind in deep concentration tastes this supreme felicity speak out, what remains to be desired ? Notes on 33rd, 31th and 36th verses: These verses emphatically pronounce the superiority of real happiness, derived from tbedawn of spiritual knowledge, brought on by quietude and in difference to worldly objects over the happiness, which proceeds from the attainment of soverrignty of the three worlds, being into it's nature unsubstantial; transitory and vanishingi? The worldly people, launched into the vast ocean of worldly life, and taking delight in the phenomenal elements of bodily existence are tossed to and fro by the waves of pleasure and passion. Sometimes, the acquisition of worldly pleasures and enjoyments in various forms and shapes gladdens their hearts. Sometimes, the loss of friend, relatives and property etc causes unbearable pain to thein. Thus immersed; they begin to feel the suffocating irksomeness of worldiness. with

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[ 71 ] their crude notions of good and evil, they get involved in a large conflict of individual interest, worry and trouble, through enjoying sometimes a few short moments of pleasant life. These verses condemn such persons to the privation of quietude of mind, which lead to spiritual knowledge. -EXNER The reader might have gathered from the foregoing what lesson this little work attempts to inculcate. It is chiefly of the worthlessness of worldly life and the consequent advisability of renouncing it. Here however we should not Jose sight of one fact if we are to properly appreciate Indian Ethics and Philosophy. A charge is frequently brought forward against the Indians, that their philosophy teaches them to look down with scorn upon mundane affairs, and that the baneful result of such teaching is to incapacitate them for playing the right roll, God has assigned to man in the evolution of the world. But to those who have grasped the spirit of

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[72] Indian philosophy, it is clear as daylight that the charge holds no water. The principal aim is to bring about Veiragya which can be best done by pinting the world in the dark colour; nor can we say the picture fails to represent fact. Exaggeration is said to be a dominant trait in Indian character; and the method adopted by our philosophers in tackling the problem before them is entirely in consonance with it. They particularly emphasise one aspect of the worldly life in order to produce aversion for it and thus facilitate spiritual progress. It is what is sometimes called Arthavada and not to be constructed too rigidly. Truth seems to lie rather the other way. As the world is constituted, it is impossible that every one becomes an ascetic. A too literal interpretation therefore would mean an absolute embargo on worldly affairs, and it can never be maintained. Hence we find a middle course proposed for layman. Complete disattachment, if practicable, more easily brings about the achievement of

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[ 73 ] the good. But it is not a forbidden fruit for laymen. Some rare instances are noted of even laymen attaining Moksha; but, for i he generality of thein it may be said that they reap as they 80w. They realise spiritnal bliss in proportion as they practise disattachment. In fact every thing depends upon the mental a ttitude of the individual. The busiest merchant may be internally but an indifferent onlooker doing his duty just as an apparently most affectionate nurse has her heart set upon something else while looking after the children of her mistress. The greater the dis-attachment of this sori, the nearer the truth he approaches. The slim and substance is this, that while the material world engages our attention, we should not ignore its spiritual aspect and that bearing this in mind if we do our duty, we shall slowly but surely, be moving on the ou ward path, and in the end reach the desired goal,

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zAntamUrtizrIvRddhicaMdrajigurubhyonamaH LIGHT OF THE SOUL. hadaya-pradIpa. Verse 1. zaddhAdi paMcaviSayeSu vicetaneSu yo'ntargato hRdi vivekakalAM vyanakti / yasmAdbhavAntaragatAnyapi ceSTitAni prAdurbhavantyanubhavaM tamimaM bhajethAH / / jahe jJAna vaDe karIne jaDa evA zabda, rUpa, rasa, gaMdha ane sparzarUpI viSane viveka hRdayamAM prakaTa thAya che, ane he jJAnavaDe karIne bhavAntaragata ceSTAo paNa pratyakSa jaNAya che tevA anubhavajJAnane bhaje-prApta kare. : vivekhane ( vigatA cetanA intelligence yeSAm teSu) nonintelligent. vivekakalAM (viveka noun :-from bij to diacriminate, we the power ). the power of distri

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[ 74 ] svalpamapyasya dharmasya trAyate mahato bhayAt // Depend on the strength of your own righteousness. Fight valiantly against sin, lust and selfishness. .. Avoid evils and store in good. FINISH. B

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SELECT OPINIONS. ultron Their Highnesses the Maharaja Saheb and Maharani Saheb of Bhavnagar. ' x x x x x x x x It is a singular testimony of excellent quae lities of both head and heart of the late Mr. Lalubhai that it is thought fit to dedicate the book to him. Their Highnesses are much pleased to posao sess this little work, which, on taking the bird's eyeview is found very interesting and instruc-' tive to the public at large and will no doubt be highly appreciated. Their Highnesses are very f. pleased to add such a valuable book to their library. Nilambag Palace, sd. D. N. Gupta B. A. M. D Bhavnagar, For Private Secretary to H. H. the Maharaja Saheb,' 9th. July 1917. ) Bhavnagara ceremonia

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2 x xxx that the Hon'ble Sir Eliot Colvin has read it with interest. Mount Abu, 1917. } 13th. July 1917. For The First Assistant to the Agent to the Governor General in Rajputana. -280733 X X X x It is a good book full of high morality and good precepts. The notes explaming the verses are very useful and serve to remove misunderstanding of the purpose of the X X X The Jain original. Theory of life as I understand it, is high and noble; it does not come in conflict with reason. Madar gate Ajmer, 8-7-17 aa X Vedantic and Jain Theories of life are both excellent and it is high time, people under. stood the latter properly. X X X Sd. Har Bilas Sarda. B. A., P. R. S. L., M. R. A. 8. .. -XX

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x x x The author of Hridaya Pradipa has quite effectively illumed the quintessence of worldly existence; manolaya, tasvArtha vicAra and Branfa item. The combined effect of the 36 verses Is to lucidly illustrate the three materials. . The arrangement adopted..........is bound to render very useful help to the student and the general reader. x . * Mr. Lalubhai's life sketch is a fitting prelude, serving the double purpose of a tribute to the worthy young man's memory and an olject lesson for the younger generation. ( laat haar pagain: ) such persons derive inspiration from the acts of youngmen like Mr. Lalubhai while ( nga Jaga Freim) men of this class derive their knowledge and information from the precepts contained in the books like Hridaya Pradipa. + + + + Dabada, Kathia war | Sd. Chimanalal Girdharlal 8-7-17 S Mehta. Dep. Aset. pol. Agent.

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+ + + + It is a very beautiful text and I have read it with pleasure and profit. Even Non-Jains can enjoy it and derive much advantage fro:n the perusal. It is a good thought to couple its issue with the name of a worthy citizen, now alas no more in this world. The translation is quite good and notes are just what is required. . .+ + + + On the whole, the text and translation are well worth reading and will serve the object-unlightenment of the readers for which your Sabha has published them. Jaipur House Sd Chandradhara Guleri B.ki Ajmere 6-7-17.- Mayo College

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of + + + Light of the Soul which I have read with great interest, the book written on the plan of the Pali Dharmapada will prove of great use to those who want to know the essence of Jain morality. Calcutta, Sd. SatisChandra Vidyabhusan. Siddhanta Mahodadhi. 4-7-17 | M. A. Ph. D. R. I. R. S. Principal, Sanskrit College, Calcutta. hRdaya pradIpa nivRttine vairAgya ThIka prakAze che. racanA bahu prAsAdika che. pavabaMdha ane bhASAbaMdhanI viziSTatA uparathI tathA ekAda sUcaka zabda uparathI jaNAI Ave che ke e koI jene sAdhunI kRti che. te pAMca cha zatakathI vadhAre prAcIna heya ema lAgatuM nathI. ene gujarAtI anuvAda je ApavAmAM AvyuM che te mudAsara che. aMgrejI vyAkhyAna khulAsAvALuM che. sAmAnya vAMcaane maLa samajavAmAM baMne upayogI che. * * * . (sahI) kezavalAla harSadarAya dhruva. bI. e.'

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It is very interesting reading and instructive on the basic principles of Jainian Sd. J. L. Jaini. M. A. M. R. A. 3. Bar-at-Law. 9thJuly 1917. Judge, High Court, Indore. * * * * I am glad to see that the same is connected with the name of my esteemed friend ' Mr. L. M. Mehta. Upon a cursory perusal the book appears to be of absorbing interest and I am quite sure it will really serve the purpose it is intended to fulfil. Sd. Motichand G. Kapadta. Bombay, 5-7-17% B. A. LL. B. & Solicitor. + + + Light of the Soul which I and very interesting reading. It is worthily dedica; ed to the memory of one whom I knew as

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7 model studeut and subsequently as an esteemed officer of this state. Alas! that Lalubhai wa cut off in the bloom of life. + fr Bhavnagar, 27-7-17 Sd. B. A. Entee, B. A. C Late Principal Samaldas College, Director of State Education and Controller of state Accounts, Bhavnagar. + Mr. Motichand Master has been a very old and sincere friend of mine and f had consequently opportunities of knowing his. son, the late lamented Mr. Lalubhai to whose memory the book is very deservingly dedicated. The title of the book itself is suggestive of its value and I must confess my inability to give an adequate opinion on the merits of its high teach ing. The opinion contained in verse 32 applies

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in my humble opinion with correctness to the truth compressed in this book of 36 verses. Nadiad, 29-7-17. 8 6-7-17. Sd. Gopaldas V. Desai. Late Revenue Commissioner Bhavnagar State and Naib Dewan Junagad. The title of the book faithfully uggests the innate nature of the heart of the one to whom it is dedicated. The idea of such a dedication has proved very happy. Sd. Faramji Kharsedji. Press Superintendent, Bhavnagar Siate.

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of out . I bave gone through the book, the Light of the Soul. The said book is worth Teading. It would be useful, not only to Jain. jem, but to all classes of religioni. 93-7-17.. Sd. Ohunilal Chatrabhuja Vakil. (Jamnagar. ) Moderu Review, August 1917. *4 of The book is written in Sangfrit and advocates views which are founded on Jain philosophy and metaphysics. The publica. tion of the Sanskrit Text, with its transla: tion into Gujarati & English together with short notes is calculated to make it useful to those who want to become acquainted with this branch........of Jain Literature.

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10 Samaldas College Magazine, This is a booklet giving in compendium tha main underlying principles of Jain philosophy! It will be found useful by all; the original Sanskrit verses are accompanied by Gujrati and English translations; in places important expla Datory notes are appended. Some of the Sana krit verses are really charming as they are marked by naturalness of diction and nobility of thought. The work may be used as a text book for imparting religious education by all who are interested in the movement. Worki such as this will go a great way. in reconciling the differences between Hinduism and Jainism. It is dedicated to Lallubhai M. Mehta, B. 27, LL. B. late Nyayadhisha in 'Bhavnagar Statd.. From the introduction prefixed by the Hon'ble Mr. Lallubhai Samaldas, he appears to have been

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a model Jain and a very popular and able officer. It was unfortunate that he was cut & in his prime of life.. jainadharma prakAza. ....... . mahema nyAyAdhIza mI. lalubhAI mitacaMda mahetA, bI. e; ela ela. bI. ne arpaNa karavAmAM Avela che. A gRhasthanuM anukaraNIya jIvanacaritra prAraMbhamAM IlIza bhASAmAM ApavAmAM AvyuM che. buka khAsa vAMcavA lAyaka che. jIvana caritrAdi IMglIza vibhAga eTalo badhe suMdara lakhAyela che ke tene mATe sArA sArA vidvAnoe paNa uco mata darzAvyo che, vairAgya vAsanAne draDha karavA mATe sAta vAMcavA gya che, thaDA divasamAM pahelI AvRti khalAsa thaI che. AtmAnaMda prakAza. ...pustaka nAnuM hovA chatAM sarvane asupayogI nIvaDe tema che ane agrejI bhASAMtara sarala bhASAmAM

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12 nakhAyelu che. aMgrejI TIkAnI sAthe sAthe o te TIkAnu' paNu guja rAtI bhASAMtara khIjI AvRti vakhate thAtA te te vadhAre upayAgI banaze. A nAnI bukamAM jenuM hradaya premALa hatuM ane je eka sajjana purUSa hatA tevA eka jaina badhu sadgata lallubhAi motIcaMda mahetA khI. e. ela. ela. khI. emanA anukaraNIya jIvananI rekhA temanA phATA sAthe ApelI che. je purUSa kharekhara eka nararatna hatA. sva vAsI e sadgRhasthane mATe aneka sajjane ane vAtAe uMcA sata darzAvela che. jaina zAsana. A pustaka Adha tu avalAkatAM ' . tenuM * hRdaya pradIpa ' e nAma pUrNa rIte sArthaka thayelu' mAlama paDe che. mULa graMthakAre anubhava jJAnanI prazaMsA karI A laghu kAvyano AraMbha karela che. A graMthamAM jagatanA bhautika padArtho vadhatI jatI tRSNAnA uccheda karavA ane sa'sAranA rAga du:kha che ane tene karavAnuM Sa samyaka vicAra che, e vAta siddha karavA......dhaNA hRdayArSaka upa

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13 deza Ape che. te sivAya adhyAtma, vairAgya ane upazama pAmavAne mATe je tatvajJAnanA upadezanI jarUra che te upadeza A ladhu graMthamAM asarakAraka rIte meLavI zakAya tema che. A upayogI ladhu graMthane gujarAtI ane aMgrejI bhASAmAM vivecana sAthe anuvAda mI. motIlAla ema. zAhe kare che, tethI mULa graMthanI mahattAmAM meTA vadhAre thayela che. te sAthe padanI aMdara AvelA kaThIna vAkane vigraha vyutpattithI samajAvavAne ane keTaleka thaLe tenA anya graMthonA malatA pramANe ApavAne je zrama karavAmAM Avyo che, te navIna yuvaka abhyAsIone vizeSa AvakAradAyaka thaI paDe te che, ane tethI bezaka A ladhu graMthanuM gaurava vadhAravAmAM AvyuM che. A laghu graMthanuM samarpaNa bhAvanagara rAjyanA nyAyAsana upara AvelA eka svargavAsI lokapriya mI. lalubhAI motIcaMda mahetA bI. e. ela ela. bI. ne kareluM che. te sAthe A pustakamAM utsAhI, pavitra ane zAMtamurti e svargavAsI gRhasthanuM jIvanavRtta paNa ApeluM che. je uparathI uttamottama cAritrane bhavya namune ane manuSyatvanuM zuddha svarUpa bIjA yuvakone darzanIya ane zikSaNIya thaI paDe tema che. TuMkAmAM A ekaja graMthanuM ane tenI sAthe amara nAmathI jeDAelA, te svargavAsI AtmAnA jIvanavRttanuM sadA zuddha ane manana

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karavAmAM Ave te bIjA savistara upadezaka prathAnA vAMcananI jarU rahetI nathI te viSe A graMthamAMja eka ardha padha ApeluM che. " zloko varaM prmttvpthprkaashii| na graMthakoTipaThanaM janaraMjanAya // " parama tatva (mela) nA mArgane prakAza karanAra ekaja leka basa che. paraMtu mAtra manuSyone raMjana karavA mATe karI prathAne bhaNavA vAMcavAnI koI jarUra nathI." A ladhu graMtha jaina ane jainetara ki strI purUSane sAta vAMcavA ame bhalAmaNa karIe chIe.

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SHRI VRIDDICHANDBAJEE JAIN SABHA'PUBLICATIONS. (1) Holy Maxims of Lord Mahavira Price postage only. (2) Light of the Soul. (Second edition) Trice 0-8-0, Postage extra. (3) The life of His Holiness Shastra bisharada Jain-Acharya Vijayadharmasuriji. Frice postage only. (1) 2009 94441964. The Vriddhichandrajee Jain Sabha, Cje Harris Road-BHAVNAGAR.