Maha Manav Mahavir

Author(s): Nyayavijay
Publisher: Tapagaccha Jain Sangh
Catalog link: https://jainqq.org/explore/034938/1

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3-35 Ch.DIHAI 1. jaina graMthamALA dAdAsAheba, bhAvanagara, eechese-2020 : PB 3004819 1. munizrI nyAyavijaya viracito nava-mahAvIraH

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mahAmAnava - mahAvIraH [ saMskRtakAvyagranthaH ] nyAyavizArada - nyAyatIrthamuni zrIMnyAyavijayaviraciya 271 svopajJagujarAtI - aMgrejI anuvAdasaMyuktaH mahAvIra saMvat 2484 vikrama saMvat 2014 IzavIya saMvat 1957

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We we wa9 Arthika sahAyaka tathA prakAzaka zrI tapAgaccha jaina saMgha, mAMDala (viramagAma). aagaaN .....gaaNciloo mudraka : hiMmatalAla DI. paTela zrI mahedhya prInTIMga presa, dANApITha-bhAvanagara.

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Adya uddhAra hadayanI vahevA lAgelI UrmimAMthI mahAvIrane sparzanArI A saMskRta racanA prasphaTita thaI. yadyapi e mahAmAnavanI A jIvanagAthA alpa che, 137 jeTalA alpa &lekamAM sImita che, paNa A e mahApuruSanA jIvana tathA upadezanAM keTalAMka-thoDAMka sAra to para UDatI smRti hoI A alpatA paNa ThIka che. mAnavatAne uccatama vikAsa sadhAyA pUrvanI e puruSanI jIvanasaraNInuM Alekhana AmAM bahu ja thoDuM thavA pAmyuM che, e karatAM e pachIne jIvanavyApAra kaMIka vadhu ullekhAyo che. je banyuM te vAha! saMkSeparucivALAone A saMkSepa ThIka lAge khare. kamamAM kama, mAruM bhAvabharyuM smaraNa mAre pitAne aMge te saphala ja che. vandana he vizvamaitrI ane vizva zAtinA mahAna preraka, bhAratanI mahAna vibhUti e vizvavatsala mahAvIrane ! pahelAM saMskRtaakaracanA udbhavI, pachI enI sAthe gujarAtI joDyuM, ane pachI, aMgrejImAM paNa ene utAravAnI capalatA pedA thaI AvatAM ene paNa pUrI karI lIdhI. A rItane mAre A bAlasvAdhyAya AtmasthAnamAM preraka bane ! -nyAyavijaya

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mahAmAnava-mahAvIraH mahidharmanirmAsi mamyak taccaprakAzakam / samanvayakalAkAraM prasiddha jainadarzanam // 1 // 1. Jaina Darshana-a system or school of philosophy-is a well-known Darshana which represents the religious path suitable for individuals as well as classes, properly illuminates the nature of things and is highly adept in the art of reconciliation. (1) jainadarzana prasiddha darzana che, je badhAne-te te vyakti ke vargane-veca dharmamArga batAve che, jeNe tatvajJAnane uttama rIte prakAzamAM mUkayuM che ane samanvaya-kaLAmAM jenuM agragaNya sthAna che. mahAvIrajinAt pUrveH paarthnaayaadibhirjinaiH| tadA tadodyotyamAnamidaM vIro vyakAsayA // 2 //

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[ 2 ] mahAmAnava 2. The same Darshana as was illuminated by Jinas [ spiritual conquerors ] Lord Parshva and others previous to Lord Mahavira, at their different times, has been elevated or enlarged by Lord Mahavira. Note-The interval between the Nirvanas ( deceases ) of Lord Parshva and Lord Mabavire was two hundred and fifty years. (2) mahAvIranA pUrvavata pArzvanAtha vagere jidvArA je darzanane te te samaye udyota thate rahyo che te darzanane arthAt jainadarzanane mahAvIre vizeSa vikAsamAM mUkyuM. [[bhagavAna pArzva ane bhagavAna mahAvIra e benA nirvANa vacce aDhI so varSanuM attara che.] mahAvIrazca buddhazca mahAntau samakAliko / vileha-mAthi tapodhemArAma | rU . 3. Mahavira and Buddha, the great saintly Teachers were contemporary, and their field of propagation of Dharma, was countries Videha, Magadha etc.. (3) mahAvIra ane buddha samakAlika mahAtmAo ane videha, magadha vagere deze te bane mahApuruSonA dharmapracAranAM kSetro.

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mahAvIra [3] magadhAlAdayo dezAstadA''san rAjazAsitAH / videha-kAzIpramukhA gaNatantrAnuzAsitAH // 4 // 4. Magadha, Anga and other countries were then governed by kings, while Videha, Kashi and some other countries were republican. (4) magadha, aMga vagere deze te vakhate rAjasattAka hatA ane videha, kAzI vagere prajAsattAka arthAt gaNatatva rAjya hatAM. rAjadhAnI videhAnA 'vaizAlI' mahatI purI / 'ceTaka'cchatrakacchAyAsAdhitapravaronnatiH // 5 // 5. The capital of Videha was the grand city Vaishali which had reached a very high state of progress under the magnificent rule of the illustrious President Chetaka (of the Haihaya' family). (5) viDanI yAnI 'pezI moTI nagarI tI, je "haya" vaMzanA "ceTaka" rAjanI chatrachAyAmAM unnatinI ucca sImAe pahoMcI hatI. pure 'kSatriyakuNDe ' zrIzAlikSatriyadhAmani / mahAvIro'bhavat SaSThe zatake pUrva 'Iza'tA // 6 // [ zlokasya 'Iza' meTale zu.]

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[ s ] mahAmAnava 6 In the city of Kshatriyakunda--the abode of famous or glorious Jnata Kshatriyas, Mahavira was born in the year 599 B. C. . (6) "kSatriyakuMDa" nagara je zrImat "jJAta kSatriyonuM tejasvI dhAma hatuM, tyAM IsavIsana pUrva 599 varSa para mahAvIra avatIrNa thayA. netA kSatriyakuNDasya 'siddhArtho' viksnmhaaH| taraNanI virArA'vI pitA tarA puLI || 7 | 7. Siddhartha the celebrated leader of Kshatriyakunda and his virtuous wife Trishaladevi were his parents (7) kSatriyakuMDanA netA kSatriya "siddhArtha ane temanAM patnI kSatriyANI "trizalA devI e tejaldI tathA sadguNI dampati mahAvIranAM mAtA-pitA. caitrazuklatrayodazyAmadharAtre sphurtprmH| sa puNyazrIsamutkarSasampannaH samajAyata / / 8 // 8. Endowed with the high exaltation of merit, he ( Mahavira ) was born, shining with sparkling lustre, at mid-night on the thirteenth day of the bright half of Chaitra.

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mahAvIra (8) caitra zudi terase ardharAtre jhaLahaLatI kAntivALA puNyAtmA mahAvIra jamyA. mUnAnA "vAno', tevA, sAmati saH "jJAta' voTumAna jJAtaputroDa krosvaiita RIL mahAvIratvayogena tapaHsaMyamasAdhane / "mahAvIra' ti thAto vize samatataH II 20 | ( yu mam) 9-10. Vardhamana was his original name. He was known as Devarya [ by the people of the * country ). He was also called Sanmati. Being born in the Jnata family, he was designated Jnata. putra too. The prowess manifested by him in his penance and self-control, especially won him the widely celebrated name of Mahavira. (9-10) mULa nAma emanuM vardhamAna; devArya ane sanmati paNa emanAM nAma che. jJAtavaMzamAM utpanna thayela haI eo jJAtaputra paNa kahevAyA. (gRhatyAga pachI) tapa ane saMyamamAM mahAna vIratA pheravavAnA kAraNe eo "mahAvIra nAmathI vizeSa prakhyAta thayA. kalpastrAnusAreNodunAha sa nRpAtmajAm / raNatika to tApa "divAnA' che ??

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[ ka ] mahAmAnava 11. He, according to the Kalpasutra, was married to a princess ( named Yashoda ) and from this union a daughter named Priyadarshana was born. (11) kalpasUtranA kathana mujaba emane rAjakumArI ("yadA ") sAthe vivAha thayuM hatuM, ane emane santatimAM eka "priyadarzanA " putrI hatI. [ vardhamAnanA vivAhane ullekha (prathama bhadrabAhukRta) kalpasUtramAM maLe che. enI agAunA koI AgamamAM maLatuM nathI. bhagavatIsUtramAM jamAlinI kathA vistArathI ApI che, paNa tyAM jaNAvelI jamAlinI ATha patnIomAM koI vardhamAnanI putrI jazuvI nathI, tema ja jamAlinI mAtAne vardhamAnanI bhaginI jaNAvI nathI. ThANuMgasUtramAM pAMcamA ThANanA ane pAMca tIrtha kare vAsupUjya, mahila, nemi, pArtha ane mahAvIra emaNe kumAravAsamAM rahI dIkSA lIdhI, ane samavAya aMga-19 mAM 19 tIrthakaroe agAravAsamAM rahI dIkSA lIdhI ema jaNAvyuM che ane te pUrvokta pAMca sivAyanA gaNIza. A banne ulekhene sAthe rAkhI joIe te pUrvokta pAMca bAlabrahmacArI hatA ane zeSa ogaNIza vivAhita hatA evo artha jhaLake che. AcArya hemacandra triSaSTizalAkApuruSacaritanA vAsupUjyacaritamAM ThANuMgane uparyukta ThANamAM ullikhita pAMca jinAmAMthI zrI mahAvIra sivAyane cArane avivAhita jaNAve che - mallinemiH pArzva iti bhAvino'pi trayo jinAH / akRtodvAha-sAmrAjyAH pravrajiSyanti muktaye // 103 // zrIvIrazvaramazcAhannISomyena karmaNA / kRtodvAho'kRtarAjyaH pravrajiSyati setsyati // 104 // artha - avivAhita rahenAra vAsupUjya pitAnA pitAjIne pote nahi paraNavA mATeno potAno nizcaya jaNAvatAM ane temane samajAvatAM

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mahAvIra [ 9 ] kahe che ke, malli, nemi ane pArtha e bhAvI traNa jino vivAha ane rAya karyA vagara pravrajita thaze, ane carama ahaMna mahAvIra vivAha karaze paNa rAjya nahi kare ane pravRjita thaze. paraMtu teo AgaLa jatAM pArdhacaritamAM pAchI pAne [parva 9, sarga 3 mAM] vivAhita jaNAve che. e sarganA 210 mA kalekanuM caraNa che"...kuvAda pramAvatI". smRti nahi rahyAne lIdhe Ama banyuM jaNAya che.] jananI vardhamAnasya trizalAdevyabhUt svasA / vaizAlInagarInetuzceTakasyA'rhadarcinaH // 12 // 12. Chetaka the illustrious president of Vaishali, was a worshipper of Jinas, especially of Lord Parshvanath; and Vardhamana's mother Trishaladevi was his ( Chetaka's ) sister. ( 12 ) vardhamAnanAM mAtA trizalAdevI vaizAlIpati ceTaka rAjAnAM bahena hatAM. ceTakarAja adbhakta, bhagavAna pArzvanAthanI zramaNa paraMparAnA upAsaka hatA. ceTakasya tanUjekA vIrajyeSThastha patnyabhUt / anyAzca tanayAH paJca magadhAdinRpAGganAH // 13 // 13 * One daughter of Chetaka was married to Vardhamana's elder brother ( Nandivardhana) and his other five daughters were married to the kings of Magadha and other countries. Note- Chetaka had soven daughters, of whom...

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[8] mahAmAnava 1. Prabhavati was married to Udayana king of Vitabha. yapattana the capital of the country Sindhu-Sanvira. 2. Padmavati to Dadhivahana king of Champs of the country Anga. 3. Mrigavati to Shatanika king of Kaushambi of the country Vatsa. 4. Shiva iu Pradyota king of Ujjayini of Malava, 5. Jyesh tha to Vardhamana's elder brother Nandi. vardhana. 6. Chillana to Shrenik a king of Magadha. 7. And Sujyeshtha being unmarried took up the life of nons. (13) ceTakarAjanI eka putrI ( jayeSThA ) vardhamAnanA moTA bhAI (nadivardhana) sAthe paraNI hatI ane emanI bIjI pAMca putrIo magadha vagere dezanA rAjAo sAthe. [caTaka rAjAnI sAta putrIoH prabhAvatI tibhayapattana ( sidhusauvIra dezanI rAjadhAnI)ne rAjA udAyana sAthe, padmAvatI aMgadezanI caMpAnA rAjA dadhivAhana sAthe, mRgAvatI vatsadezanI kauzAmbInA rAjA zatAnIka sAthe, zivA mAlavadezanI ujjayinInA adhipati pradyota sAthe, chA vardhamAnanA moTA bhAI nandavardhana sAthe ane cillaNuM magadheza zreNika sAthe paraNI hatI; ane subhechA paraNyA vagara dIkSita banI hatI.] itthaM magadhavatsAjhAvantyAdidharaNIdhanaiH / vardhamAnasya sambandho bhavati sma vizeSataH // 14 // 14. Thus, Vardhamana's relation with the kings

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mahAvIra [9] of Magadha. Vatsa, Anga, Avanti and other countries, was particularly extended. (14) mAma magadha, patsa, mana, avantI vagere zAnA nareze sAthe vardhamAnane vizeSa saMbaMdha sthapAye hato. pitarau vardhamAnasya pArzvanAthAnuyAyinI / ataH satsaMgayogastavairAgyaM samapUpuSat // 15 // 15. Vardhamana's parents were followers of the order of Lord Parshvanatha. Hence his innate indifference to worldly attachment (Vairagya) was being nourished through the company of pious saints. (15) vardhamAnanAM mAtApitA bhagavAna pArzvanAthanI paraMparAnA anuyAyI hatAM. ethI nircantha santAnA satsaMgathI vardhamAnanA vairAgyane poSaNa maLatuM. janmataH karuNAvRttiranyopakRtitatparA / sUkSmAGgyapi mayA mA bhad duHkhItyarthe sujaagrH||16|| samupasthitakaSTAnAM sahanaH samabhAvataH / apakAriNyapi kSemamAvanaH samadarzanaH // 17 // nisargeNa virAgazca vizvodghAraNakAmanaH / rakSmadraSTA vizeSAH parihAtA paristhitim // 18 //

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mahAmAnava [10] ajJAnagarne patitAmadhogAmukajIvanAm / tatkAlajanatA netumicchuH kuzalavartanIm // 19 // nirAvaraNacaitanyasvarUpa prAptumujvalam / ApRcchaya sarvAn jyeSThAdIn mArgakaSNadazamyahe // 20 // mAtApitroddhRteH pazcAt , triMzadandavayA asau / pravrajyAM svayamAdatta sarvasaMyamalakSaNAm // 21 // (SaDbhiH kulakam ) 16-21. Compassionate from nis birth, devoted to doing good to others, utterly watchful in the object that 'no insect, though very small, should be pained by me', bearing with equanimity whatever miseries were befalling him, wishing good even to those who were doing injury or giving pain to him, equal-minded, naturally indifferent to worldly attachment ( Viraga ), wishing to lift up mankind, sharp-wittedly seeing, distinctly perceiving. rightly understanding circumstances or situation, he-at the age of thirty years, after his parents' death, having taken the permission of his brother and other relatives-entered upon the ascetic-life characterized by the utmost selfrestraint and full renunciation, on the tenth day of the dark half of Margashirsha, in order to make his soul entirely pure as well as enlightened by

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mahAvIra [2] freeing it from all the Karmic coverings and (after having thus attained the Supreme Perfection] to lead the people of that time to the beneficent or auspicious path-the people fallen in the pit of ignorance and drifting towards degradation. (16-21) janmathI karuNAvRttivALA, paropakAraparAyaNa, 'mArAthI sUkSama paNa jatu duHkhI na thAo" e bAbatamAM jAgarUka, upasthita kaSTone samabhAvathI sahana karanAra, apakArI tarapha paNa bhaluM ciMtavanAra, samadaSTi, svabhAvataH virAgavRttivALA, vizvakalyANanI kAmanAvALA, samadraSTA, vizeSajJa, paristhitine samajanAra, ane ajJAnanA khADAmAM paDelI tathA agAmI jIvanavALI te vakhatanI janatAne mAnavatAnA sanmArge doravA IcchanAra, evA mahAvIra vardhamAne pitAnuM AvaraNarahita parama ujjavala cita svarUpa pragaTAvavA mATe trIza varSanI ummare, mAtApitAnA avasAna pachI moTA bhAI (nandivardhana) vagerenI sammati laIne svayameva sarvasaMyamarUpa pravajyA aMgIkAra karI-mAgasara badi [gujarAtI kArtika badi] dazame. saMnyAsasAdhanAM dhorAM sa ekAkyaparigrahaH / apramattaH pUrNazAntaH pUrNabApat samAtanot // 22 // 22. Solitary and with no possession he intensely

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[22] mahAmAnava practised asceticism, without any negligence and with full tranquillity as well as utter wakefulness. (22) ekAkI ane aparigrahI e apramattapaNe, pUrNa zAntapaNe tathA pUrNa jAgratapaNe saMnyAsamAganI ugra sAdhanA karavA lAgyA. nahi jAtu karoti sma svazarIrasukhaiSaNAm / nAskhalaca tapasyuge vimrada sAmyamanAhatam // 23 / / 23. He was never inclined to corporal happiness; and being endowed with imperturbable equilibrium or equanimity, he was never stumbled or slackened in his penance ceaselessly and intensely flowing for a long time. (23) emaNe kyAre ya pitAnA dehasukhanI eSaNA karI nathI, pitAnA sAmyogane nirAbAdha rAkhavA sAthe eo pitAnI (lAMbA vakhata sudhI) ugrarUpe vahetI tapazcaryAmAM sthira rahyA che, DagyA nathI, calita ke khalita thayA nathI. akSubdhazca vimUDhAnAM daarunnairpyupdvaiH| tatra bhAvadayAmantaHsAmyaM vibhradapoSayat // 24 // 24. Unruffled even in the face of many calamities from ignorant or foolish men, he, remaining equanimous, took pity on them i. e. torturers.

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mahAvIra [13] Note - He felt : What will become of those men who do not know their own good and who being blinded by infatuation, hurl themselves down in the terrible abyss of darkness! And consequently his eyes would become slightly wetted by tears. " (24) mUDhamati mANaseAnA aneka dAruNa upadrAthI kSubdha na thatAM samabhAva rAkhI temanA tarapha emaNe bhAva-dayA ghoSI che. [ evA tarapha udbhavatI bhAva-dhyAnI Urmie emanI AMkhAne kiMcit bASpA banAvI detI. ] asmin pravRtte'ntaryuddhe sArdhadvAdazavatsarIm / abhyunnato mahAvIraH prApya pUrNajayazriyam / / 25 / / rAdhe dazamyAM zuklAyAM sarvAvaraNaghAtataH / vizuddhAtmacidAloko jino'In samajAyata || 26 // ( yugmam ) 25-26. This internal fight of Mahavira was carried on for twelve years and six months, and ultimately he, having achieved perfect Victory, became supremely enlightened or divinely shining. ( On the successful completion of his Yoga } All the Karmic coverings that obscured the true inner nature of his soul, vanished and his soul became blessed with the utterly pure spiritual light. He, .

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[14] mahAmAnava then, became Jina (conqueror) and Arhat (adorable) on the tenth day of the bright half of Vaishakha. Note-- Mahavira, while deeply absorbed in meditation, was blessed with Kevalajaana-the perfect knowledge under & Sala tree of a field on the northern bank of the river Rijuvaluka outside the villagu Jambhiyagam twelve Yojanas from the town lava (Madhyama Pava ), where there was held Mahavira's secou'd Sama. vasarana ( public meeting for speech ) and was H18 Nirvana (demise ). stat . This is now opted to be at the distance of about seven miles from Bihar. (25-26) A antaryuddha sADAbAra varSe pUrNa thatAM pUrNa (AdhyAtmika) jayazrIne varelA mahAvIra AtmasatinA uccatama zikhare pahoMcyA. rAgAdi samagra AvaraNanA umUlanathI jemanI AtmacetanA vizuddha prabhAthI dedIpyamAna banI evA mahAvIra have jina, ahena thayA-vizAkha zudi dazame. [[ pAvApurI(madhyamA pAvA)thI bAra yojana para AvelA jaMbhiya gAma pAsenI "RjuvAlukA " nadInA uttarakinAre eka kSetranA sAla vRkSa nIce dhyAnamagna mahAvIrane kevalajJAna prakaTa thayuM. A pAvApurI te ke jyAM bhagavAna mahAvIranuM dvitIya samavasaraNa (vyAkhyAnasabhA) thayeluM ane jyAM e prabhunuM nirvANa thayeluM. ] purohita-nASaNAnAM varNo'nalpamabhava tadA / tamihesANAthInA parvane ja mAnavA 27 .

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mahAvIra 27. The society was, then, in the grip of Brahmanas who monopolized ceremonial rites. The people were completely subservient to them. (27) te samaye purohita brAhmaNanuM bhAre vacam hatuM. lake temanI AjJAne adhIna banI cAlatA hatA. vAti te sojAnavaaDhAmadAra ajJAnakarmakANDe ca rundhate sma bahuvyaye // 28 // 28. The so-called leaders of religious thought threw the people into the abyss of blind faith and enmeshed them in a tangle of meaningless and very costly ritualisni. (28) (potAne dharmadhurandhara mAnanArA) teo lokone andhazraddhAnA khADAmAM paTakI rahyA hatA ane bahudravyavyayasAdhya ajJAna karmakAMDamAM suMdhI rahyA hatA. uccanIcabhidAdRSTivaiSamyamasRjad bahu / Asan nirsitAH zudrA mahAzUdrAtha nirbharam // 29 // ie 29. The unequal veiw that one is superior and the other is low, spread the troublesome atmosphere of inequality and those who were considered to be low ( I and am ) were excessively humiliated and oppressed.

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[ 26 ] (29) (te leAkeAe phelAvelI ane nIcanA bhedanI mAnyatAe samAjamAM khUba dIdhI hatI. zUdro-mahAzUdrA upara teA ghera tiraskAranI jhaDI varasatI hatI. mahAmAnava pAyelI) uccaviSamatA sa striyo niradhikArAzva parAdhInatvamUrtayaH / yajJAdikarmA'bhUd ghorapazuhiMsAmayaM tathA // 30 // 30. Women were deprived of all rights. They were looked upon as the embodiment of subserviency. Sacrificial and such other rites were performed to a great extent, with enormous and atrocious animal-slaughter. ( 30 ) strIonI sthiti adhikArazUnya hatI, tee pAratantyanI mUrti samI hatI; ane yajJAdi karmomAM ghAra pazuhiMsAnuM vidhAna sAmAnya thai paDayuM hatuM. ityAdidurdazA dezaM saMvyApnot karuNAspadam / ajunanenna-niyoga-mokSadadisUt IMzA // 32 // 31. Such deplorable situation prevailed in the country. The vision about Emancipation or Beatitude was, then, weakened. (31) A ane AvI karuNAspada durdazA dezamAM vyApI gaI hatI. janma-maraNanA ucchedarUpa nirvANu yA meAkSanI dRSTi kRza banI gaI hatI.

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mahAvIra [17] iha bhautikasaukhyazrIH paratra svargasampadaH / uddezyamidamevAsId yajJaprabhRtikarmaNAm // 32 // 32 The object of the rites of sacrifice and the like, was, then, only the acquisition of material riches in this life and celestial enjoyments in the next world ( after death ). (32) sahI lauti sumasapatti sane parama vrgvaibhava maLe e ja yajJAdi karmonuM lakSya hatuM. [ahika ane pAralaukika bhautika bhogasampatti mATe rUTibaddha AkabarothI bharacaka yajJAdi anudAne cAlyA karatAM.] IdagajJAnasambhRtAdhogati samapAsitum / abhivyaktuM ca kalyANa sAdhanApathamuttamam / / 33 / / magadhAdipradezeSu sampramArayati sma saH / marvodayaM dharmacakraM vizvavizvaikavatsalaH // 34 // ( sambaddhASTake yugmam ) 33-34 So an incarnation of universal iriendship, the Supreme Teacher [Mahavira] propagated the all-benefitting religious light in the countries of Magadha and others, to ward off the downfall brought about by such ( above said ) ignorance and also to reveal a good and auspicious path leading to real welfare.

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[ 28 ] mahAmAnava ( 33-34 ) AvA prakAranA ajJAnathI utpAdita adhAgatine dUra karavA ane kalyANasAdhanAnA uttama mArga prakAzamAM lAvavA vizvavatsala mahAvIre magadha vagere dezeAmAM sarvodayakArI dharmacakranA pracAra zarU karyo. adhikAdhikalokAnAM bodhanAya sa yogirAT / viduSAM saMskRtaM tyaktvA lokabhASAmazizriyat // 35 // 35 He, abandoning Sanskrita the language of the learned, accepted the popular language ( ArSamApI ), so that He could preach to and instruct the people at large. (35) vadhumAM vadhu leAkeAne bAdha maLe e mATe e cegirAje vidvAneAnI saMskRtabhASA tyajI leAkabhASA-prAkRta bhASA( ardhamAgadhI bhASA)ne peAtAnA upadezanuM vAhana banAvyuM. dideza sarvaprathamaM so'hiMsAM dharmamAtaram | AtmAditaccopaniSadvizadIkriyayA saha || 26 || 36 He at first preached on non-violence (gahiMsA) the mother of Dharma, in combination with the exposition of the essence of the elements soul etc.. (36) sarvaprathama e ahute dharmanI mAtA ahiMsAnA upadeza karyo, jenI sAthe AtmA Adi tattvAnA rahasyanuM' vizadIkaraNa gUMthAyeluM hatu .

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mahAvIra [19] indrabhUtyAdayo vidvnmuurdhnyaasttprbhaavitaaH| paryavrajan nijaiH ziSyaparivAraistadantike / / 37 / / brAhmaNAH zramaNIbhUya ta ekAdaza paNDitAH / mukhyaziSyA gaNadharA arhatastasya jajJire // 38 // (yugmam ) 37-38 [ In the vast assembly held on the very day next to His having attained Kevala Jnanathe perfect knowledge ] Eleven great learned Brahmanas Indrabhuti and others being impressed by His preaching, were, at His feet, initiated into the order of ascetics along with a great number of their disciples, and those eleven meritorious Brahmanas became His chief disciples-gaNadharas. [gaNadhara literally means a head of a class or number ). (37-38) indrabhUti vagere agragaNya zreNanA vidvAne e upadezathI prabhAvita thayA ane pitAnA (seMkaDa) ziSyanA parivAra sAthe teoe emanAM caraNamAM pravajayA aMgIkAra karI. te agyAra paMDita brAhmaNe zramaNa thaI e ahaMta bhagavAnanA mukhya ziSya-gaNadhare thayA. sa provAca janAn prANAH prANinAM srvvllbhaaH| tasmAt taddhananaM spaSTaM pApaM ghoraM vivaryatAm // 39 / / 39 He preached to the people : To every em

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[20] mahAmAnava bodied beiny its own life is the dearest thing. Hence it could clearly be understood that it is a heinous sin to take the life of another Avoid it. (39) bhagavAna mahAvIre lokone upadeza karatAM kahyuM H prANIone pitAnA prANa sahuthI vallabha che, mATe e spaSTa che ke prANenuM hanana-prANighAta pA5 che, nahi, ghera pApa che. e ghera pApane cheDo. yadi pApamanyadIyakambalAdyarthacaurikA / paraprANApahArastu spaSTameva mahata tamaH | | u0 | 40 If it is sin to steal another's blanket or any other thing, it could certainly be admitted that to take another's life is also a terrible delusionthe severest sin. (40) je bIjAnI kaMbalanuM ke bIjI cIja yA cIjonuM apaharaNa pApa che, te bIjAnA prANanuM apaharaNa pApa nahi? are! e te spaSTa ja gajabanuM tamasa che. anyato duHkhasampAtaM nahIcchAmo vayaM yathA / anyatra duHkhapAtenA'smatto bhAvyaM tathA nahi // 41 // 41. As we do not wish to be pained by anybody, so we also must not pain anybody. [ If it is not improper to pain another, it must

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mahAvIra [22] also not be considered improper for another to pain us. As we sow so will we reap. Good begets good. Evil begets evil. To offer happiness to another is to offer it to oneself, to offer pain to another is to offer it to oneself. ] * ] (41) jema bIje mANasa ApaNane duHkha Ape e ApaNe IcchatA nathI, tema ApaNe paNa bIjAne duHkha nahi ApavuM joIe. [ ApaNe bIjAne duHkhamAM nAkhIe emAM je kaMI khoTuM na hoya to bIjo ApaNane duHkhamAM nAkhe e paNa khoTuM na gaNavuM joIe. jevuM ApIe evuM maLe. mIThAza ApIe te mIThAza maLe ane kaDavAza ApIe te kavAza. sukha AyethI sukha maLe ane duHkha AthI duHkha e aTala siddhAnta che.] hiMmA bhavati dubuMdhyA'nyasya duHkhIkRtAvapi / kIvara! kAyA roSa sattA nItima IIkarA 42 Even to pain or to injure another under the influence of evilmindedness is Hinsa abounding in sin. Live peacefully, let others live peacefully and also help others to live peacefully. (42) (koI prANIne vadha kare eTaluM ja mAtra

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[22] mahAmAnava hiMsAmAM nathI AvatuM, paNa) dubuddhithI bIjAne duHkha ApavuM e paNa hiMsA che. zAtithI jIve! ane zAMtithI bIjAone jIvavA do! [ eTaluM ja nahi, vizvamaitrI dhAraNa karI bIjAone sukhazAni pahoMcADavAmAM yathAzakti udyata rahe.] durvicAraH svayaM hiMmA tatpratyAghAta Atmani / sadvicAro manoyogaH svAnyakSamAya kalpate // 43 // 43 Even thinking ill of others is itself Hinsa. It has a reaction against one's own self. Goodmindedness results in welfare of one's self as well as others. (43) duSTa vicAra (dubuddhi yA bIjAnuM buruM ciMtavavuM) e pote ja hiMsA che. teno pratyAghAta pitAnA ja upara paDe che. sadavicArapUta manavRtti svaparane hitakAraka bane che. hiMmayA pratihiMsratvavRttiruttejitA bhavet / nisargakaruNAvRttau prahArazcotkaTo bhavet // 44 // azAntirasuhavaM ca mitho nRSu samudbhavet / labhyete cAtmasantoSasaumanasye asmiyA |9 || (yu ) 44-45 Violence ( Hirsa ) begets or instigates counter-violence, largely strikes on natural com

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mahAvIra [2] passionate attitude and engenders uneasiness; moreover it generates a miserable atmosphere of enmity against one another. The virtue of non-violence (Ahinsa ) being the virtue of offering contentment to others, procures self-contentment as well as mutual goodmindedness. (44-45) hiMsAthI pratihiMsAnI vRttine uttejana maLe che, sahaja karuNAvRtti para joradAra phaTake paDe che ane mANasemAM azAnita tathA paraspara amitrabhAva pedA thavA mAMDe che. ahiMsA anyanuM bhaluM karavAnI udAtta vRtti hoI tene prabhAva bIjAo sAthe saumanasya saje che ane pitAne Atmasa teSa bakSe che. yajJAdikAni karmANi pazupAtena pApmanA / malImasAni jAyante lokAhita karANi ca // 46 // 46 Sacrificial and such other rites become excessively stained by the sinful act of animalslaughter which also proves disadvantageous to the people. (46) yajJAdi karmo mahApAparUpa pazudhathI atyanta malina bane che. eTaluM ja nahi, pazuvadha lokenI sukhasagavaDamAM paNa bAdhAkAraka bane che.

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[24] mahAmAnava niSedhamAnaM nAhiMmA vidhirUpA'pi vidyatAm / samatA parvamag, maithI, vasatA hiMsA che 47 47 Ahinsa is not only negative, but it is also positive. It is defined as equalinindedness to all embodied bein ys, all-pervading friendship and universal love being sure to induce one to benefit others. [Only negative Ahinsa is incomplete Ahinsa. The entity of Ahinsa is completely achieved in the combination of both kinds of Ahinsa negative & positive. ] (47) ahiMsA e mAtra niSedharUpa ke nivRttirUpa nathI, arthAt hiMsA na karavI eTalI ja mAtra maryAdAvALI nathI, paNa vidhirUpa-vidhAyakarUpa yA pravRttirUpa paNa che, arthAt parahitapravRttirUpa paNa che e samajavuM joIe. sarva prANIo tarapha samabhAva, mitrI ane vAtsalya (parahita pravRtti) e ahiMsA che. [kevala nakArAtmaka ahiMsA adhUrI ahiMsA che. nivRttirU5 tathA pravRttirUpa banne prakAranI ahiMsAnA saMyojanamAM ja ahiMsAnuM tattva pUrNarUpe sadhAI zake che.] yathA dumasya puSpeSu pibati bhramaro rasam / na tvasau klamayet puSpamAtmAnaM ca pratoSayet // 18 //

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mahAvIra [1] tathAjanAdi NaM nANAvAhitA ! yathA te dAkhino na syunoMdavinA nApi nirbalAH // 49 // ( yu mam) 48-49 As the wasp sucks the juice of flowers and satisfies itself without withering thein, so men ought to gain food etc. from men and animals in such a way that those men and animals ( clearly helpful to human beings) may not be pained, dejected or weakened. (48-49) jema vRkSanAM puSpa para bhramara besI te puSpane rasa pIe che paNa e phUlene kilAmaNA-duHkha thAya, hAni pahoMce tema karatuM nathI, ane potAne saMtuSTa karI le che, tema mANasee mANase ke pazu vagerenI pAsethI bhejanAdi evI rIte meLavavuM ke jethI ApaNA e sahAyake duHkhIuddavigna-nirbaLa thavA na pAme. ata evocitAM kuryAt parigrahamiti gRhii| tRSNAM saMkocya santoSI mitasAdhanasaMgrahaH // 50 // 50 Hence a house-holder curtailing his avarice, becoming contented and keeping accumulation of requisites in due limitation, should fix proper measure of acquisitions or possessions (the) (50) aeva gRhastha tRSNAne saMkecI, santoSavRttine

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[ 26 ] mahAmAnava dhAraNa karI ane sAdhanasaMgraha parimita rAkhI parigrahanu ucita parimANa karavu joie. tRSNA hi paramo roga AtmanaH paramo ripuH / mUlaM samagrapApAnAM sarvAsAmApadAmapi // 12 // 51 Because avarice is a great disease and a great enemy of the soul, and it is also the source of all kinds of sins as well as calamities. (51) kemake tRSNA AtmAnA meTo rAga che, AtmAnA mATo duzmana che ane badhAM pApAnuM tema ja badhAM du:khAnu mULa che. tadvazo hi bhaved bAhyopAdhiprastAralampaTaH / yathA lAmastathA lobho vardhate khalu tRSNajaH / / 52 // 52 Being subdued by avarice, man becomes badly covetous in increasing the extent of his burdensome transactions, and being maddened with vehement ambition for fame and name, he willingly undertakes troublesome tasks of many kinds, and maintains an obstentatious attitude with the object that he may appear great or good. The more a covetous man gains the more he covets. ( ( pa2 ) tRSNAvaza mAsa Shree Sudharmaswami Gyanbhandar-Umara, Surat bAhya upAdhinA pathArI www.umaragyanbhandar.com

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mahAvIra [27] vadhAravAmAM laMpaTa bane che. tRSNAvALAne jema jema lAbha thAya che tema tema tene lobha vadhye jAya che. [ je "kRSNa ] arudghopAdhivistAraM parigrahacayotsukam / himAmAyAdayo doSA AzliSyantyadhikAdhikam / / 53 / / 53 Violence, deceit and other evils besiege more and more him who does not control his extent of possessions and who remains ardently desirous of accumulating acquisitions. (53) je pitAnA upAdhivistAra para samucita aMkuza mUkate nathI, je parigrahanA saMcayamAM utsuka rahe che tene hiMsA, dhUrtatA vagere deze vadhu ne vadhu vaLagatA rahe che. ahiMsA sArvabhaumI syAt saMnyAsAdhvavihAriNAm / sArvabhaumastatasteSAM bhavedapyaparigrahaH // 54 // 54 The vow of non-violence is to be absolutely observed by those who lead the life of ascetics, and hence the vow of non-possession too is to be observed by them to the utmost. (54) saMnyAsamArganA pravAsIonI ahiMsA sArva bhauma (vyApaka rUpa dharAvatI) hoya che. atava temanuM aparigrahapaNuM paNa sArvabhauma arthAt pUrNarUpanuM hoya che.

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[28] mahAmAnava sa vabhASe'gnisantaptasvarNava yo'nagho'malaH / savRtto brahmacaryADhyo bemastaM prAmaNaM vayam // 55 // 55 He said : We call him a Brahmana who is well-conducted and continent, and who is sinless and pure like gold which has attained purity in fire. (55) mahAvIra mAlyA : agnitapta suvarNanI jema je nirmala zuddha (niSpA5) che evA brahmacaryasampanna tema ja sadAcaraNazAlIne ame brAhmaNa kahIe chIe. yathA padma jale jAtaM vAriNA nopalipyate / evaM kAmairalipto yo bamastaM brAmaNaM vayam // 56 // 56 We call him a Brahmana who is not spoiled by evil passions like a lotus which is not besmeared by water though born in it ( water ). (56) jema pANImAM janmeluM kamaLa pANIthI vepAtuM nathI, tema je kAmethI lepAtuM nathI tene ame brAhmaNa kahIe chIe. tapo'nale svadoSANAmAhutiyajJa ucyate / athavA''tmadRzo maitrIpUtaM sarvatra vartanam // 57 // 57 To destory one's own evils in the fire of

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mahAvIra [ 26 ] austerity, is the true rite of sacrifice. Friendly behaviour towards every embodied being) of: the man who earnestly seeks for spiritual light, is also the rite of sacrifice. ( Such a right-conducted person every moment remains the embodiment of Yajna. ) ( 17 ) taparUpa agnimAM peAtAnA doSonI Ahuti ApavI te yajJa che, athavA AtmadRSTivALAnu sarvatra maitrIpUta vana te yajJa che. ( AvenA cAstrizAlI pratikSaNa yajJamaya ja hAya che. ) manuSyajAtireketi samudghoSya jagAda saH / drAkSaLa: kSatriyo vaizyA te mati jarmaLA // 18 || 58 He proclaimed: Humanity is one and indivisible. To be Brahmana, Kshatriya, Vaishya or Shudra rests with one's Karma (action). (58) mahAvIre e vAta leAkeAnI AgaLa ghASita karI ke manuSyajAti eka che. brAhmaNa, kSatriya, vaizya, zUdra aSA peAtAnA kamathI che. janmanA nocca-nIcatvaM tat tu syAd guNa-karmataH / asadvRto dvibo nIcaH zUdra uccaH suvRttavAn // 59 // 59 So-called superiority or inferiority of human

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[20] mahAmAnava beings does not depend upon birth. He is high who is high in action and disposition, and he is low who is low in action and disposition. A person having good character is high though he be a Shudra and a person having bad character is low though he be a Brahmana. (59) UMca-nIcapaNuM janmathI nahi, paNa guNa-karmathI che. durAcaraNa brAhmaNa nIca che ane sadAcaraNa zUdra ucca che. sarve'pi bhinnakarmANaH samamAnavatAdharAH / nyAyyAdhikArarakSAbhirmaved rASTraM samunnatam // 60 // 60 All persons though engaged in different occupations, stand on the same ground of humanity. A nation becomes progressive only when the equitable rights of all citizens-all persons-are guarded, secured and upheld. (60) karma yA vyApAra-vyavasAya lokonA bhinna-bhinna ja hoya, ane ema chatAM e badhA ekasarakhI mAnavatAnI dharA para che. badhAeAnA nyAcca adhikAra surakSita rahe te ja rASTra unnatigAmI banI zake che. sarve manuSyA varteran prsprsuhtyaa| coravAyogAtmA, nA rASTromarda nA dara 61 All human beings should mutually co-ope

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mahAvIra [ ] rate and behave in a friendly manner. It is the main path to the prosperity of a nation. (61) badhA mANasoe arasaparasa sahayoga rAkhI sauhAthI rahevuM joIe. rASTranA abhyadayane mukhya mArga e ja che. alaM yAvat samunnantuM brAhmaNaH kSatriyo'thavA / alaM tAvat samunnantuM zUdro'pi mahilA'pi ca / / 62 // 62 A Shudra or a woman is as much competent to accomplish his or her advancement as is a Brahmana or a Kshatriya. (62) jeTalo utkarSa meLavavAnuM sAmarthya brAhmaNa yA kSatriya dharAve che, teTale utkarSa meLavavAnuM sAmarthya zuddha paNa dharAve che ane nArI paNa dharAve che. variSada dvArA grAhAbaritA te sarve paramaM zreyo dharmataH prAptumIzate // 63 // 63 Shudras and women are as well entitled to follow the path of Dharma, as Brahmanas and others; and all of them may be able to attain to the highest state of welfare by virtue of Dharma. attain Others; and the of Dhar are as (63) jema bANa vagere dharmanA adhikArI che tema zUdro ane strIo paNa dharmanA adhikArI che. e badhA dharma sAdhananA baLe parama kalyANabhUmi para ArUDha thaI zake che.

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[3] mahAmAnava sa proce dehasaMzodhe snAnaM spaSTopayogavat / paraM zreyastu sadabhAvairAtmasnAnaM vibudhyatAm // 64 // 64 He said : Bathing is clearly useful in puri. fying the body, but highly essential is that bath. ing pertaining to the soul, which consists in the purification of the activities of the mind, speech and body. This kind of bathing alone is able to lead to spiritual welfare. This secret of bathing is necessarily to be borne in mind. ( 64) mahAvIra belyA : dehanA zuddhIkaraNamAM snAnane upaga che e te spaSTa che, hindu parama kalyANa AtmastAnamAM che. AtmajJAna sadubhAvomAM arthAt vicAro, vRttionA vimalIkaraNamAM rahyuM che. (vicAre nirmala pavitra kalyANarUpa rAkhavA e AtmasnAna che, je, jIvanacaryAne zuddha ane unnata banAve che. manuSyo dhenulakSANi mAse mAse yadarpayet / / tato'pi saMyamaH zreyAn kimapyadadato'pi hi // 65 // 65 The virtue of self-restraint of even a man who gives away nothing in charity, is far better than even one's offering of lacs of cows every month (65) mANasa mahIne mahIne lAkhagAyanuM dAna kare, paNa e

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mahAvIra [] (dAna) karatAM ya mANasane--je kaMI dAna karatuM nathI evA paNa mANasane-saMyama zreSTha che. vijetumaMTalakSANAM samparAye mahaujasaH / svAtmajetA mahAn vIraH sarvazreSThajayAvahaH // 66 // 66 A conqueror of the self is a hero very much greater than the great warrior who defeats lacs of warriors in the battle-field. He is the greatest of all the victorious in the whole world. (66) raNabhUmimAM lAkho subhaTane jItanAranA karatAM pitAnA AtmAne vijetA meTa vIra che. ene jaya duniyAnA saghaLA ja karatAM zreSTha che AtmanA saha yudhyasva ! bAhyayuddhena kiM tava ? / vijityAtmAnameva svaM jAyate paramaH sukhI / / 67 // 67 Fight with your self. What is the use o external fight ? Man becomes perfectly happy only when he gets mastery over himself. (67) tArA AtmA sAthe yuddha kara! bAhya yuddhathI zuM? mANasa potAnA AtmAne ja jItIne parama sukhI thAya che. sarvato'pi pramattasya mayaM na svprmaadinH| ato'pramattayogena bhavatA''tmavihAriNaH // 68 //

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[4] mahAmAnava 68 A negligent person (1974) is besieged with fear on all sides and a wakeful person ( 910 ) is quite free from fear. So live carefully, keeping definite aim at the spiritual good. (68) pramAdIne badhethI bhaya che, apramAdIne kaze bhaya nathI, mATe apramattabhAve AtmavihArI bane! satyaM samabhijAnIta samyag mdhysthbhaavtH| mRtyuM tarati medhAvI satyamArgavihArataH // 69 // 69 Assuming an impartial attitude, rightly understand the truth. He who is resolutely or unshakenly devoted to the auspicious path of truth, crosses death. (69) madhyasthabhAve satyane barAbara samaje ! sujJa jana satya mArgana vihArI banI mRtyune tarI jAya che. ahiMsA saMyamaH, satyaM saMyamo brahma saMyamaH / kAmAt krodhAt tathA lomAd viratatvaM ca saMyamaH // 7 // 70 Non-violence, truthfulness, chastity and abstinence from improper or wrongful desire, anger and greed, are all sorts of self-restraint (saMgama). (70) ahiMsA saMyama che, satya saMyama che, brahAcarya saMyama che, kAma krodha-lobhathI virata thavuM te saMyama che.

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mahAvIra [35] ayaM saMyama eko'laM sarvAzAntinivAraNe / rakSyAH sadaiva tatpUtA manovAkkAyavRttayaH / / 71 // 71 This self-restraint alone can cast out all uneasiness. The activities of the mind, speech and body, should always be kept purified with it ( self-restraint ). (71) A eka saMyama ja sarva azAntine nivAravAmAM samartha che. mana-vacana-kAyanI vRttio hamezAM saMyamathI pavitrita rAkhavI joIe. taM sisAdhayiSurSImAn sarvabhUtasuhRd bhavet / alpIkuryAd vivekena nijAvazyakatA api // 72 // varteta ca tathA na syAdanyAyAcaraNaM yathA / eSo'pramattayogaH syAczAzvatottamazarmaNe // 73 // (yugmam ) 72-73 He who wishes to cultivate the good virtue of self-restraint, must be kind-bearted towards all embodied beings, curtail his necessities in the light of wisdom and behave so as not to treat any one unjustly. This wakeful condition leads to permanent and supreme bliss. (72-73) saMyamane sAdhavAnA anivApI samAna bhAse sarva bhUte tarapha sahaka banavuM joIe ane vivekI banI

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[ 36 ] mahAmAnava peAtAnI AvazyakatAo ochI karavI joIe, tema ja evI rIte vartavuM joie ke keAIne peAtAnA taraphathI anyAya thavA na pAme. A apramatta yeAga zAzvata-uttama sukha samanAra che. sAvadhAnaM caret tiSThedAsIta ca zayIta ca / 9 tathA munnIta, mAkheta sattA pAvuM na paghdhate|| 74 || 74 Move about, stay, sit, lie down, eat and speak with discriminating wakefulness. Then no sin would be incurred. ( 74 ) yeAgya sAvadhAnI rAkhI cAla, raha, esa, sU, khA, khela; teA pApa nahi baMdhAya. samAnacinmayAH sarva AtmAno vizvamaNDape | ataH samAnazIleSu sakhyajAgaraNaM zramam // 75 // 75 All the souls in the universe are having the same or similar Chetana-cetanA (consciousness). So all of them are, intrinsically, of the same nature. Hence friendship among them, at least, among all human beings, deserves to be aroused. ( 75 ) vizvama'DapamAM badhA AtmAe samAna cetanArUpa che, Ama e badhA samAnazIla che, mATe e badhAemAM paraspara sakhya jAgarita thavu. caiAgya che. [ mUDhacetana tiryaMc

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mahAvIra [37] nivALAeAmAM e na pragaTe, paNa manuSyamAM e pragaTavuM zakya che. matalaba ke manuSya vivekI banavuM joIe. ] yathAtmA me tathA''tmAyamiti dRSTiryadonmiSet / vizvamaicyAtmakAhiMsAdRSTiH saMvikaset tadA // 76 // 76 When such a vision that this (or that ) soul is like mine, is awakened, the vision of non-violence which is characterized by universal friendship, is manifested and extended. (76) je mAre AtmA te A AtmA evI daSTi ( AtmaupajyadaSTi) jyAre UghaDe tyAre vizvamaitrIrUpa ahiMsAdaSTine vikAsa thAya che. sarvAtmavyApinI maitrI vinA zAntisukhonataH / na lokavyavahAra: syAna cApyAdhyAtmikonnatiH / / 77 // 77 In the absence of all-pervading friendship, neither worldly affairs can be elevated to the high state of peace and happiness, nor can spiritual advancement be achieved. (77) sarvavyApI maMtrI vinA na te lokavyavahAra zAti-sukhanI unnata dharA para AvI zake che, na AdhyAtmika unnati thaI zake che.

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[38] mahAmAnava asau prAjJApayad dvaita cetanAcetanAtmakam / anAdikarmasambaddhA AtmAnazcetanAtmakAH // 78 // 78 He propounded Dualism--the doctrine of dual existence i. e. the theory that there are two elements namely animate ( Jiva ) and inanimate ( Ajiva). The animate i. e. souls which are characterized by consciousness (vetanA), are bound with Karmas ( Karmic forces ) from time beginningless. [ According to His Anekanta (many-sided ) view, non-dualism also is equally tenable from the point of view that the auspicious virtue of universal friendship may be awakened or developed among the people and they may be devotedly diligent in the direction of elevation of the soul as well. ] (78) mahAvIre tattvanirUpaNamAM kahyuM : cetana ane acetana ( jIva ane ajIva) ema be ta che-ta che. cetanarUpa AtmAo (saMsArI AtmAo ) karmabandhonI anAdi paraMparAthI AkAnta che. [ mahAvIranI anekAntavicArasaraNImAM advaitane paNa sthAna che. advaitanA siddhAnta pAchaLa vastutaH be udeze rahelA cheH (1) mANasa vizvaprema athavA sarvatra AtmaupajyadaSTi jagADe,

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mahAvIra [32] (2) ArAdhya tatva eka mAtra Atmatatva che e samagra Aryadarzanaprasiddha sUtrane pyAlamAM laI (AtmA-antarAtmAnI) kalyANadizAmAM, vikAsasAdhanAmAM potAne samagra jIvanavyApAra vahete rAkhe. ] ajJAnapApAcaraNairvaghnantaH karmasantatim / bhramanti mavacakre te sahantaH klezasantatim // 79 // 79 Phenomenal (embodied ) souls accumulate the bonds of Karma through ignorance and unrighteous actions, and wander in the cycle of transmigration-birth and death [ Samsara ), suffering various kinds of misery. (79) ajJAna ane pApAcaraNAthI karmone bAMdhatA jIve nAnAvidha kone bhegavatA bhavacakamAM bhramaNa kare che. AtmA svarUpataH puurnnsccidaanndcetnH| mohayogAt tvasadadvatto bhavana bhramati saMsRtau // 8 // 80 The nature of the Soul is Chetana (consciousness ) which is intrinsically the embodiment of supreme knowledge and delight, but owing to its being enshrouded by Moha [ignorance and infatuation or illusory attachment] it is led astray and consequently remains wandering in the cycle of births and deaths.

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[] mahAmAnava ( 80) AtmA enA pitAnA vAstavika svarUpamAM pUrNasaccidAnandacetanArUpa che, paNa mehanA yoge anAcaraNavALo bane che ane enA pariNAme e bhavacakramAM bhramaNa karate rahe che. aduSTe'pi manobhAve karmA'jJAnamalImasam / aihikAmaSmikAnarthakAriNe pApmane bhavet // 81 // 81 In spite of the good attitude of mind, action, if stained by evils brought about by ignorance, incurs sin distressful in this life and in the next. (81) manane IrAde bure na hoya athavA sAro hoya teAye kriyA-pravRtti je ajJAna(gerasamaja ke brAnti)thI kaluSita hoya te tethI pApa baMdhAya che, je A bhava ane bhavAntaramAM duHkharUpe pariName che. pApavRtteramAve'pi kuzalAnavadhAnatA / doSa eva, tato bhAvyaM kuzaloyuktacetasA // 82 // 82 In spite of the absence of evil attitude, a person, if not careful of the auspiciousness of his action, incurs sin i. e. he foolishly or neg. lectfully incurs sin. So he must be careful of the auspiciousness of his action.

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mahAvIra [2] (82) pApAcaraNane IrAdo na hoya, chatAM kuzala karmamAM (puNyakarma, satkarmamAM) je sAvadhAnI na hoya te e pramAda deSa ja che. mATe kuzala daSTi rAkhI kuzala karmamAM yatanAzIla rahevuM joIe. rAgo dveSazva mohazcAtyutkaTA Atmano malAH / taducchedAya mokSAya yatitavyaM sukhaiSiNA / / 83 // 83 Attachment ( Raga ), hatred [ Dvesha ] and infatuation (Moha) are the three intense impurities of the soul. In destroying them really lies Moksha ( Emancipation or Liberation ), for which one desirous of perfect happiness or the stage of highest welfare, should attentively strive. (83) rAga-dveSa-meha e AtmAnA atyanta utkaTa mala che. e mane ucheda e mokSa che. e ja avasthA sukharUpa che. sukhanA arthIe e meLavavA prayatnazIla thavuM ghaTe. kriyAmAtraM na doSAya kriyAzIlaM hi jIvitam / pApAyA'bAna-dubuddhi-pramAdA'saMyamAH khalu / / 84 // 84 Mere action is not involved in sin, because life is naturally apt to act. Action when stained by ignorance, evilmindedness, negligence and non-restraint, becomes sinful.

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[2] mahAmAnava (84) kevala kriyA pite deSarUpa nathI, kemake jIvana sahaja rIte yiAzIla che, paNa ajJAna, dubuddhi, pramAda ane asaMyama e deza che, pApa che. e pApanA ge kriyApravRtti dUSita-pApalita bane che. patazata so-sadhI-nALA-saMbaiT pAna mAvA taravAya te I 85 The high-minded person who removes the four short-comings said above, by means of right understanding, goodmindedness, carefulness and due restraint respectively, becomes entitled to the immortal divine state of the soul. (85) e (uparyukta ajJAna vagere) cArane anukrame sAcI samaja, savRtti, apramattatA (sAvadhAnatA yA yatanAzIlatA) ane saMyama vaDe nirasta karanAra mahAmanA mahAnubhAva amRtapada meLavavA samartha thAya che. samagraduHkhato muktarupAyo dharmasAdhanam / dharmoM maGgalamutkRSTamAhiMsA saMyamastapaH // 86 / / 86 The means of emancipation from all kinds of misery is the performance of Dharma which consisting in non-injury, self-restraint and ( mindpurifying ) austerity, is supremely auspicious and conduces to the highest state of welfare.

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mahAvIra [43] (86) samagra duHkhemAMthI chUTavAne upAya dharmanI sAdhanA che. dharma utkRSTa maMgala che. e che ahiMsA, saMyama ane tapa. ayaM dharmaH samutkarSa samAyAti yathA yathA / tathA tathA''tmA nairmalyamavApnotyadhikAdhikam / 87 // antato vItarAgatve jIvanmuktasthitirbhavet / pUrNAyuzca parAM mukti yAti niHzreyasaM padam // 88 // // yugmam // 87-88 The more this Dharma is elevated the more the soul is purified. And the soul being thus more and more purified ultimately becomes dispassionate and emancipated simultaneously. As long as the emancipated man remains in the embodied condition, he is designated the embodied emancipated one (jIvanmukta). And on the completion of his worldly life he attains the formless state of emancipation. (87-88) yA dharma bharebhalapanamA visa pAmatA jAya che, tema tema AtmA vadhu ne vadhu nirmala thatuM jAya che. ane anta vItarAga dazA prApta thatAM e jIvanmukta bane che, ane AyuSya pUrNa thatAM parAmuktiniHzreyasa padane prApta kare che. doSAvaraNayogena jIvasyAyaM bhavanamaH / prakAzate ca tamAze tadIyA paramAtmatA // 89 //

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[88] mahAmAnava 89 The Soul's wandering in the transmigratory cycle (SAR), is due to its passions as attachment whereby the burden of Karmic coverings on it, has been continuously increasing. On the destruction of all of them it shines in its full supreme spirit. (89) jIvanuM A bhavabhramaNa enA deze ane karmAvaranA yoge che. emane nAza thatAM (e deze naSTa thatAM, e karyAvaraNe khasI jatAM) enI paramAtmatA prakAzamAna 4114 . bhUyo bhavAvatAraH syAna muktasyezvarasya vA / muktasya nAsau mukti yo adhyeta yadyasau // 90 / / 90 The emancipated soul or God is never born again i. e. never returns to the phenomenal world. That can never be emancipation, if an emancipated soul were to return to the world ( Samsara ). [ As a seed being utterly burnt up there is no possibility of the springing up of a sprout, so the seeds of Karma being utterly burnt up there is no possibility of the sprouting of rebirth or transmigration. ) (90) mukta thayelAnuM ke IzvaranuM saMsAramAM pharI ava

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mahAvIra [41] taraNa thatuM nathI. muktanI e mukti kahevAya ja nahi-je e pharI baMdhAya. [ bIja saMpUrNa baLI jatAM aMkure pedA thatuM nathI, tema karma-bIja sarvathA baLI jatAM bhavarUpa aMkure pedA thAya nahi.] smygdrshnsmpnsmykcaaritryogtH| paramAtmA bhavatyAtmA nirastAkhila karmakaH // 91 / / sa eva sarvathA prAdurbhAvitasvatva IzvaraH / svatantravyaktirUpeNa nAstyekaH kazcidIzvaraH // 92 / / 91-92 Whatever soul when progressing in right conduct ( Charitra ) depending on right understanding or rational faith, reaches the highest state of passionlessness and manifests its natural perfect divinity, then becomes Ishvara ( God or the Supreme Being ). Ishvara does not exist as a single particular individual. [ Every embodied soul, though enshrouded in Karmic veils, is intrinsically-in its real nature-God, and all the veils being thrown off it shines in the supremacy of Godhead, that is to say, it turns into God. (91-92) samyagadarzanathI uddabhavela ane khIlela samyakacAritranA baLe adhyAtmayoga para ArUDha thaI, enA parama utkarSa para pahoMcI che ke AmAM sarva karmAvaraNathI vimukta thAya che te paramAtmA bane che. ane e ja-jeNe pitAnuM

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[4] mahAmAnava che-Izvara che. Izvara koI eka svatva pUrNarUpe prakaTa karyuM svataMtra vyakti nathI. Uce'smatantramasmAkaM mAgyaM, no IzvarAzritam / sajAmo hi ni mAgyaM vayaM svakriyayA svayam // 13 // 93 He said : Our fate or fortune is dependent upon us, not upon God. We ourselves mould our fate or fortune by our own actions. (93) mahAvIra bolyAH ApaNuM bhAgya ApaNA hAthamAM che, izvaranA hAthamAM nathI. ApaNuM bhAgya ApaNe pote ApaNuM AcaraNathI nirmANa karIe chIe. tadaurguNyena nairAzyaM mAnubhUta svacetasi / yatastatparivarto'pi zakyaH katu nijodyamAt // 94 // 94 Do not be dejected if your luck is unfavourable. Because it is possible to alter that luck by your proper doligence. - (94) bhAgya pAMsaruM na hoya te nirAza thavAnI ke uddavigna banavAnI jarUra nathI. kemake udyama dvArA bhAgyane paNa palaTAvI zakAya che.

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mahAvIra [47] ucchettumazubha karma netuM vA zumarUpatAm / prAyo manuSyo'lambhUSNurnijapauruSayogataH // 95 // 95 A person can mostly destroy his tnauspicious Karma r turn it into a good one by his sustained efforts well-directed. [In effort ( udyama ), bearing with equanimity, due restraint and rational austerity are even included and chiefly included.] (5) manuSya pitAnA udyamathI prAyaH azubha karmane ucchedI zake che, athavA ene zubha rUpamAM palaTAvI zake che. [ udyamamAM samatAthI sahana, saMyama ane tapane paNa samAveza che sane bhuNyapaNe cha.] prasAdanaprayatnastu devAnAmIzvarasya vaa| pazuhiMsAdibhirhanta ! mahAmohaviDambanA // 96 // 96 Effort to propitiate gods or God through animal-slaughter or by such other heinous ways, is, indeed, a distressful outcome of terrible delusion. . (6) pazuhiMsA : hepa, hevI varane prasana karavAno prayatna kare e mahAmUDhatA che. na devo nezvaro vApi sukhduHkhaarpnnkssmH| svakarmataH sukhaM duHkhaM satkamaiva sukhapradam // 97 //

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[ 48 ] mahAmAnava 97 Neither God nor a god (or a goddess ) is able to give happiness or misery. Happiness or misery rests on one's actions( Karmas ). Good or righteous action alone is the giver of happiness.* ( 97 ) deva ke Izvara kAi sukha-duHkha ApI zake tema nathI. sukha, du:kha peAtAnA karmathI che. ane sukha ApanAra eka mAtra satkarma ja che. [ sArAM kAma karI ane sArAM phaLa pAme. burAM kAma karI burAM kuLa bagavavA taiyAra raheA. jIvana sadAcaraNuzAlI hAtAMya kadAca kaDAratama azubha pUrNAMkanA ulye bhautika sukhasagavaDanA soMga barAbara na sAMpaDe ema bane, kaSTa Ave ema paNa bane, ema chatAMya e mahAnubhAva Antara zAntinu apratima sukha sa MvedatA rahe che, ane Akhare peAtAnA sadguNAThya cAritranA baLe badhI takalIphamAMthI pAra UtarI jAya che. ] zuddharUpeNa yuktavopAsanA paramAtmanaH / manodoSAnapAkRtya sraSTuM cAritramuttamam // 98 // Even a righteous person would come under unhappy or embarrassed circumstances owing to his previous Karma, but that well-conducted and highspirited person remains enjoying the happiness of inner (spiritual or mental) peace even during that unfavourable time. And ultimately he tides over all difficulties and troubles by the power of his virtuous conduct.

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mahAvIra [ 6 ] 98 Worship, unsullied and pure, of the Supreme Spirit deserves to be done in order to purify and improve one's character by the removal of mental evils. (98 ) paramAtmAnI zuddha rUpe upAsanA karavI e tA yukta ja che, ane te mananA dASA dUra karI uttama cAritra ghaDavA mATe. ( bhagavadrupAsanAne e ja tAttvika uddeza che. ) rAgAdayo hi duHkhauSabhavabhramaNakAraNam / upAstirvItarAgasya tannAzna upayoginI // 99 // 99 Attachment, hatred and other shortcomings are the primary cause of the distressful wandering in the transmigratory cycle so in the course of destroying them ( passions), worship of the dispassionate Supreme Soul is useful. (9) duHkharUpa bhavabhramaNanuM kAraNu rAga-dveSa vagere doSA che ane e dASAnI upazamanakriyAmAM vItarAgadevanI upAsanA upayAgI che. prapadya bhagavantaM vA santaM vA sacaritrataH / AtmapramAdaH sAdhyo'sti sarvaklezanirAsataH // 100 // 100 By resorting (toy either) the Supreme Spirit or saints, one ought to gain one's soul's 4 to the

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[10] mahAmAnara serenity through the annihilation of all evil passions by means of pure conduct. (100) bhagavAnanuM yA santanuM avalaMbana laI saccAritra vaDe sarva kalezonA nirAsa dvArA AmaprasAda sAdhavAne che. tadAnIntanavAdAnAM buddhigrAhyaM samanvayam / toDa jAvAgawArvata tamAravAmAM mahattva ? || 101 He has brought about reasonable reconciliation between different theories prevalent at that time, with the aid of the doctrine of Anekanta (many-sided view). This reflects on Him credit of unique greatness. [ Anekantavada ascertains an object from all possible stand-points. The statement made about an object after considering it from every standpoint, gives us the complete as well as the true idea about it. This is the work of Anekantavada which is equally known as Syadvada. ] (101) mahAvIre te vakhatanA vAdena buddhigrAhA samanvaya anekAntadaSTithI karelo. emanA jIvananuM A aMga vizeSa mahattvanuM che. [vastunI bhinna bhinna sthitine avalokanArI ane kAMgI daSTi te anekAntadaSTi, ane tadanusAra pratyeka vastu para tenI bhinnabhinna-

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mahAvIra [12] viruddha lAgatI kintu pramANasparzI sthitinuM sApekSa rIte kathana karavuM te anekAntavAda yA syAdvAda.] AtmAsti nAsti vA ? lokaH shaashvto'shaashvto'thvaa|| ityAdi praznAn vyAkRtyanardA zrIsugato'vadat // 102 // 102 Lord Buddha declared questions such as whether the soul exists or not and whether the universe is eternal or perishable, to be inexplicable. (102) AtmA che ke nahi ? leka zAzvata che ke azAzvata ? ItyAdi praznone bhagavAna budhdha avyAkRta (khulAse na ApI zakAya evA) kahelA. parantu zrImahAvIraH praznAn pratyekamaspRzat / vyadhAca tatsamAdhAnamanekAntadizocitam // 103 // 103 But Lord Mahavira touched every question and gave explanation about it in accordance with the many-sided view ( Anekanta-Drishti ). (103) paraMtu bhagavAna mahAvIra dareka praznone sparzatA ane anekAntadRSTithI enAM ucita samAdhAna karatA. sohocacitya AtmAvi nAnAyoniSu paryaTan / nAnArUpAntarAjyetItyanityo'pyanayA dRzA // 104 / /

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[12] mahAmAnava jaya zAyata zarvAdradagvatratA sAta TUthALa parivarti gumAvatA / 05 / 104-105 He said: The soul is eternal ( Fatca ), yet as it remains roaming or wandering in birthplaces (yonis ) of many kinds and under-going changes of innumerable sorts, it is also noneternal ( afacz). Similarly the universe is eternal because elementary substances are imperishable or eternal, but as they all are ceaselessly undergoing changes, the universe is non-eternal as well. (104-105) teo (mahAvIra) kahetA ke AtmA nijarUpa cetana tatvathI nitya che, kintu nAnAvidha eniomAM paribhramaNa karatA rahevAthI nAnAvidha rUpAntaro enAM thatAM rahe che e apekSAe e anitya paNa kahI zakAya. mUla dravyatatve dhruva che e apekSAe leka zAzvata che ane samagra dravyamAM rUpAntare thatAM rahevAthI-samagra jagata kSaNe kSaNe badalAyA karatuM hovAthI azAzvata paNa che. ___ satkarmataH kriyAvAdI viparIto viparyayAt / evaM vibhajya zrIbuddho'pyUce'nekAntarUpataH // 106 // 106 The Lord Buddha too distinctively said that he was flat i. e. a believer in doing 5 ( action) from the stand-point that good or

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mahAvIra [ 53 ] right action is the means of the auspiciousness of life, and he was also at the same time akriyAvArI -- non-believer in karma ( action ) from the standpoint that bad action or unrighteousness being the way to the ruin of life, deserves to be shunned. [Such statements of Lord Buddha clearly appear to be following the system of Anekanta view. Nay more, other leaders of philosophical thought as Vaisheshika, Naiyayika etc. too some how or other followed the system of Anekanta view.] ( 106 ) kuzala karmanI apekSAe kriyAvAdI ane akuzala karmanI apekSAe akriyAvAdI e pramANe vibhAgazaHanekAntarUpe vivecanA budhe paNa karI che. [ Ama vibhajyavAdI ee ( yuddha ) anekAntavAdathI sAva apRSTa rahyA na kahI zakAya. ] trizAlamaitrI rUpeNA'hiMsAyogena cintane / na syAt pareSAmanyAya iti sarvoyacetasA / / 107 / / samanvayamukhI dRSTiryat syAt sacarkasaMgatA | tadanekAntadRgmUlaM pratItimadhirohati | 11 206 11 ( yugmam ) 107-108 When the virtue of Ahinsa consisting in wide friendship is determinately practised, the mind becomes a well-wisher of all embodied

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[14] mahAmAnava beings and becomes so watchful as not to do injustice to any other; consequently its course of thinking always proceeds to reconcile properly or reasonably. This can be understood to be the source of the Anekanta view. (107-108) vizAla mistrIrUpa ahiMsAnA vege bIjAone anyAya na thAya evA sarvahitaiSI banelA vyApaka cittathI vastutattvanuM cintana karatAM je sattakasaMgata samanvayamukhI dRSTi jAgarita thAya che te che anekAntadRSTinuM mULae pratItimAM UtarI zake tema che. minaminavicArANAM vimarze'nekakoNataH / prAyaH sAdhayituM zakya aucityena samanvayaH // 1.9 // 109 It would mostly be possible to reconcile conflicting theories or thoughts, if they are properly pondered over from different stand-points. (109) bhinna bhinna dRSTikoNathI bhinna bhinna vicAre para vicAra karatAM e badhAne ucita rIte samanvaya sAdha prAyaH zakya bane che. mtmedotthsNghrsssmutthitvirodhitaa| . anekAntadRzA zAmyet, saumanasyaM mitho bhavet // 110 // 110 Hostility arising from the opposition bet

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mahAvIra [5] ween different views, could be pacified by the Anekanta view and mutual goodheartedness could be achieved. (110) anekAntadaSTithI (vastune aneka bAjuthI sparzanArI vyApaka dRSTithI) avalokavAnA pariNAme matabhedanA saMgharSathI Ubhe thate virodhabhAva zamI jAya che ane paraspara saumanasya pidA thAya che. tatvajJAnamahimAtastatvajJAnAdahiMsatA / itthaM vikasvarImAvamApnutaste parasparam // 111 // 111 The good virtue of Ahinsa and philosophical insight produce and expand each other. (111) Ama, ahiMsAthI tattvajJAna ane tatvajJAnathI ahiMsA-anne ekabIjAthI vikasvarapaNuM prApta kare che. bahavo nAmamAH kSatrA vaizyAH zUdrAH striyastathA / prAvastatpadopAnta AtmakalyANamicchavaH // 112 // 112 A great number of Brahmanas, Kshatriyas, Vaishyas, Shudras and women desirous of spiritual welfare, took up the life of asceticism at His (Lord Mahavira's ) holy feet. (112) AtmakalyANanA AkAMkSI ghaNA brAhmaNa, kSatriya,

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[56] mahAmAnava vaizya, zudro tathA strIoe bhagavAna mahAvIranAM caraNemAM pravrayA aMgIkAra karI. nRpAzca nRpaputrAzca nRparAjayo nRpAGgajAH / mumukSavastadabhyaNe bahavaH parivavrajuH // 113 // 113 Kings, their sons, daughters and queens desirous of being emancipated, were initiated into the order of asceticism by Him. (113) mane jamI, putrI, 22042 / 9 / sane rAjaputrIoe mumukSubhAve emanI pAse paritrajyA svIkAra karI. taporahasyaM vijJAya tApasAH skandakAdayaH / tavineyA bhavanti sma parivajya tadantike // 114 // 114 Hermits like Skandaka having understood the essence of austerity, became initiated at His holy feet and became His disciples. (114) "skanTaka" vagere tApase tapanuM sAcuM rahasya samajI emanI pAse pravajyA grahaNa karI emanA ziSya banyA. bhabhujo magadhAdhIzazreNikAdyAstathA dvijAH / varcasvinaH somilAbAstacchiSyA gRhiNo'mavan // 115 // . 115 Illustrious kings like Shrenika (of Magadha)

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mahAvIra [17] and renowned Brahmanas. like Somila became His disciples in the form of householders. (115) magadheza zreNika vagere prabhAvazAlI rAjAo ane "semila' vagere varcasvI brAhmaNe emanA gRhasthaziSya banyA hatA. Ananda-kAmadevAdyAH zrImanto vaizyapuGgavAH / mahAzrAvakagharmANo babhUvustadupAsakAH // 116 / / 116 Renowned opulent householders Ananda, Kamdeva and other Vaishyas who vowed at His feet, to observe the religious discipline pertaining to householders, were His great purehearted devotees. (116) Ananda, kAmadeva vagere mahAdhanI vaizya gRhastha emanA upAsaka hatA, jemaNe emanI AjJA anusAra mahAzrAvakanI (gRhasthanI utkRSTa) dharmacaryA aMgIkAra karI hatI. parivrAjakaveSe'pi tApasA ambaDAdayaH / taddharmapathamAzritya tapazcakruH sudRSTayaH // 117 // 117 Right-visioned hermits like Ambada, not abandoning their hermit-garb regarding the different religious position, accepted His religious way and practised penance according to His instructions.

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[ 18 ] mahAmAnava (117) ' ambaDa ' vagere samyagdaSTidhArI tApase ritrAjakanA veSa rAkhIne paNa emanA dharmamArganA anuyAyI manI tapa karatA hatA. sadgubAda mAtra mAththI zrAvA zrAvihAtathA / ityeva mahatastasyA'bhavat saGghazcaturvidhaH // 118 // 118 His Sangha--the combination of the virtuous followers devoted to and treading on the path pointed out by the Arhat-was divided into four classes : Sadhus (Male ascetics ), Sadhvis (Female ascetics ), Shravakas ( Male householders) and Shravikas (female householders). (118) sadguNAtmya sAdhue, sAdhvIo, zrAvake tathA zrAvikAo ema emaneA sadha cAra vibhAgeAmAM vyavasthita hatA. bahavo bhagavatpArzvasantAnIya maharSayaH / tametya zAntajijJAsIbhUya tatsamAzrayan // 119 // 119 A number of ascetics belonging te the succession of Lord Parshva, approached Him and their questions being solved, they joined His order. (119) bhagavAna pArzvanI paraMparAnA RSi-mahaSi A emanI pAse AvatA, peAtAnA prazno emanI AgaLa rajU karatA ane santASakAraka khulAsA maLatAM emanA saMdhamAM bhaLI jatA.

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mahAvIra devAnandAM samuddizya brAhmaNa samupasthitAm / sa parSadyabravIdeSA mamAmbAhaM tadAtmajaH // 120 // [ 59 ] 120 Pointing at Devananda a Brahmana lady [wife of famous Brahmana Rishabhadatta inhabitant of Brahmanakunda] who was present in an assembly, He said: 'She is my mother and I am her son. ' ( 120 ) brAhma 'hevAnanhA ' ( brAhmaNakuM DanivAsI zrIsampanna tathA guNasampanna 'RSabhadatta' brAhmaNanAM dharmapatnI), jeo bhagavAnanI vyAkhyAnasabhAmAM upasthita thayelAM, temane uddezIne bhagavAna khelyA : A mArI ambA( mAtA ) che mane hu~ temanA Atmava (putra) chu . ' janaM prAbodhayat saivaM siddhiste hasta evaM bhoH ! anantazaktistvamasi sphAraya sphArapaurUSam ! // 121 // nendriyArthavilAsAya kintu saccaritaujasA / vikAsayitumAtmAnaM tvamatrA''gatavAnasi / / 122 / / nendriyANi bilAsAtha paraM kuzala karmaNe / teSAM svAnyahite yogo bomo niHzreyasAvahaH / / 123 / / mohAndhakArasammagnA janA bAgRta ! jAgRta ! | svarUpamavabudhyadhvamucituSvaM ca mukare ! Shree Sudharmaswami Gyanbhandar-Umara, Surat // 124 // www.umaragyanbhandar.com

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[ 60 ] nirvairIbhUya kalyANamanIbhUya prasadya ca / UrdhvaM viharatAdamyotsAhaMtaH satyatejasi / // 125 // 121-125 He exhorted: You are endowed with infinite power. Expand your high prowess. The divine accomplishment is within your reach. mahAmAnava You have come here not to enjoy sensual pleasures, but to elevate the self by the power of good character and right conduct. meant for the Organs of sense are not purpose of worldly pleasures, but for the performance of good and virtuous actions. To employ them (organs of sense) in the course of accomplishing good and welfare of oneself as well as others, is the Yoga conducive to the highest bliss. Wake! Wake ! Oh deluded people understand your intrinsical real nature and get up for liberation. Oh! being free from revenge or hatred, auspicious-minded and serene,, move upwards in the light of truth, with irresistible enthusiasm. ( 121-125 ) e manuSyane prazneSatAH

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mahAvIra [2] siddhi tArI hatheLImAM che, ananta zaktine dhaNI che, tArA mahAna puruSArthane pharavA! ' tuM ahIM viSayavilAsa mATe nathI Avyo, kintu saccAritranA baLe AtmAne vikAsa karavA AvyA che. : Indriya vilAsa karavA mATe nathI, paNa satkarmo, puNya karmo karavA mATe che. sva-paranA hitasAdhanamAM temane upayoga e mANasAdhaka yoga che. mehanA aMdhArAmAM aTavAI paDelA he mANase ! jAgo ! jAgo !! svarUpane samajo ! oLakho! ane mukti mATe khaDA thAo ! nira, kalyANanA ane prasanna banI satyanA ajavALAmAM adamya utsAhathI UMce UMce viharo! 'pAvA' puryA sthito varSAkAle'ntye magadhAvanau / maraNa guNAkApa satiSANa rezitaH 227 II dvAsaptatimamAyuSko'mAvAsyAM mAsi kArtika / caturghaTikazeSAyAM rajanyAM bhagavAnasau. // 127 / / antimAyAM mahIyasyAM dharmavyAkhyAnaparSadi / kAzIkozalanetAro yasyAmaSTAdazo''sata // 128 / / dharmopadezaM kurvANo'ntima dharmapradIpakam / vaNaM vizramya niSkarmIbhya nirvANamAsadat // 129 // , (mika pachApAm) !

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[62] mahAmAnara 126-129 He stayed at Pavapuri in Magadha, in the custom-house of Hastipala the ruler of the city, to spend His last rainy season and while in the last grand assembly where-in the eighteen heads of the Republic of Kashi and Kaushala were present, delivering His last speech throwing great light on Dharma, He-seventy-two years of age-being devoid of all the remaining karmas during His last moment's rest, departed from worldly life and attained the formless and perfect emancipation on the fifteenth day of the dark half of Kartika during the latter part of night when about an hour and balf was left. (126-129) magadhanI "pAvApurI (je AjanA bihAra" nagarathI sAta mAIla para che) tyAM "hatipAla" rAjAnI rajajugasabhA( jakAtazALA )mAM bhagavAna atima caturmAsa rahyA. bahotera varSanI ummaranA bhagavAna kArtika (gujarAtI Aso mahInAnI amAsanI rAtri cAra ghaDI zeSa rahetAM, antima vyAkhyAna-parivadamAM, jemAM kAzI-kezavanA gaNarAjAo aDhAra upasthita hatA, dharmanA pradIparU5 aMttima dharmopadeza karatA hatA te vakhate chele jarA aTakI jaI sarvathA niSkarmA banavA sAthe nirvANa pAmyA. * The modern Privapuri-a village in the Patna district, still held Beored by the Jain as.

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mahAvIra [3] vyasjada magavantaM taM dIpAnuddIpya bhktitH| lokavargaH samArabdhaM parva 'dIpAvalI' tataH // 130 // / 130 The people having devotedly kindled lights, bid Him farewell. Thence, it is said, commenced the holy day of Dipavali or Diwali. (130) bhagavAna nuM nirvANa thatAM upasthita rAjAoe ane Ama-janatAe jJAnadIpaka cAlyo gayo eTale (bhautika) dIvA bhaktibhAve pragaTAvI bhagavAnane vidAya ApI. tyArathI dIpAvalI (pANI) 5 yArDa thayu mevI 52 52 // che. tadAgamavacaHsAraH pravarteta tathA yathA / sampayeta manaHzuddhihiMsAdhanonirAsataH // 131 / / ahiMsA satyamasteyaM brhmcrymlomtaa| eSa dharmo jaganmAnyaH sArvabhaumaH satAM mataH // 132 // deze kApi kule kApi kvApi bAto mate'pi ca / banena vartmanA manchan bhAvI kalyANabhAjanam / / 133 // bale'sadAcAramaye samAstIryanta ApadaH / bale sadAcAramaye samAstIryanta Apada:* // 134 // 131-134 It is the essence of His teachings that a person must so behave as to purify his mind * dvitIyapAde sm-aastiirynte| caturthapAde samAH sarvAH /

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s, [14] mahAmAnava by the removal of Hinsa (injury), falsehood, dception, immorality, injustice, wrathfulness, arrogance, hypocrisy, greed etc., abounding in sins. Non-injury, truthfulness, non-stealing, chastity and noncovetousness--these constitute Dharma universally agreeable, applicable to all and approved of by all the Saints. A person, of whatever country, race, caste and creed he may be, is sure to be the recipient of welfare, if he is devotedly advancing on the path of above-mentioned Dharma. He whose energy is full of virtuous actions and graced by good character, crosses all miseries or troubles, while the reverse goes on being encircled by adversities. (131-134) bhagavAna mahAvIranA pravacanano sAra (DAmAM thoDA zabdomAM kahIe te) e che ke mANase evI rIte vartavuM joIe ke hiMsA, dveSa, krodha, lebha Adi doSa nabaLA paDatA jAya ane enA pariNAme cittanuM zuddhIkaraNa thatuM jAya. ahiMsA, satya, asteya, brahmacarya ane nirlobhatA e vizvamAnya sArvabhauma (sarvajanahitAvaha) dharma che. kaI paNa deza, keI paNa jAti, kula ane keI paNa sampradAyane mANasa A kalyANarUpa mArgane upAsaka banI zake che ane e mAge viharI e avazya kalyANabhAjana thavAne.

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mahAvIra [15] durAcaraNanA baLe vipattie patharAtI jAya che. sadAcaraNanA baLe badhI vipattie tarI javAya che. mahaddhi bhAgyaM dezasya yatredazA maharSayaH / Agatya kurvantyudbhAsaM sarvodayakRtaH pthH|| 135 // 135 Highly fortunate is India where-in such saints of supreme spiritual lustre, are born and propagate the path capable of prospering all the mankind. (135) dezanuM moTuM bhAgya che ke jyAM AvA maharSie avatIrNa thaI sarvodayakArI mArgane prakAzamAM lAve che. ahiNsaa-krunnaa-maitriimvysndeshmaartii| sarvalokahitAyAstu sarveSAM mahatAM satAm ! // 136 // 136 May all great saints' good speeches overflowing with the pure advice of Ahinsa, compassion and friendship. be blissful to the mankind by leading it to the beneficial path of humanity ! (131) mA mahAsantAnI mhiNsaa-runnaa-bhaitriin| bhavya sadeza vizvakanA kalyANa mATe he! sarvadharmasArabhUtAn satya-sauhada-saMyamAn / Azritya vizvarASTrANi bhUyAsudevabhUmayaH ! // 137 //

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[66] mahAmAnava ___137 May all the nations in the world be celestial regions by having well resorted to the good virtues of truthfulness, friendliness and continence the essence of all religions ! (137) sarva dharmonA sArabhUta satya, sauhArda ane saMyamanA sadaguNone jIvanamAM utArI duniyAnAM badhAM rASTro hevabhUmi manA! mahAmahimazAli-mahanIyajainAcAryazrIvijayadharmamaricaraNa laghuvineyamuninyAyavijaya viracitaH svopajJagujarAtI-aMgrejIanuvAdasaMyukto mahAmAnava-mahAvIraH pravandhaH /

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nyA. nyA. munimahArAja zrInyAyavijayajI ke jainadarzana ( hindI ) kI AlocanA lekhaka : zrI kastUramalajI bA~ThiyA, kalakattA 66 jaba taka maiM hindU-dharma ke rahasya ko pUrI taura se na jAna lUM aura usase merI AtmA ko asaMtoSa na ho jAe, taba -taka mujhe apanA kula - dharma nahIM chor3anA cAhie / 99 - gAMdhIjI, rAyacandabhAI ke saMsmaraNa Aja adhikAMza par3he-likhoM kI AtmA ko apane kuladharma se asaMtoSa hai aura ve use sarvathA male chor3a nahIM pAe hoM, parantu usakI bharasaka upekSA to ve usake rahasya kI chAnabIna kie binA kara hI rahe haiN| unakI yaha zikAyata hai ki Adhunika saMsAra kI samasyAoM ko samajhane aura sulajhAne kA nirdezana unheM saMtoSa ho jAe vaisA na to apane tathAkathita dharmAcAyoM se milatA hai aura na kuchaeka dharmagranthoM ke Alor3ana se hI / aneka dharmagrantha manana kara apane asaMtoSa kA nivAraNa kara sakeM, utanA avakAza bhI Aja ke yuga meM prApta karanA ve kaThina mAnate haiM / aise asaMtuSTa janoM aura vizeSa rUpa se asaMtuSTa jainoM kA dhyAna

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[68] mahAmAnava maiM muni zrInyAyavijayajI kI jainadarzana nAmaka pustaka kI ora AkarSita karatA hUM ki jisakA hindI saMskaraNa usake nau gujarAtI saMskaraNoM ke saphala ho jAne ke bAda hindI jAnanevAloM kI mAMga ko sammAna dene ke lie eka sAla pahale arthAt sitambara, 1956 meM prakAzita huA thaa| seTha motIsA lAlabAga ceriTIja TrasTa kI Arthika sahAyatA se krAuna ATha pejI 700 [ 52+ 677 ] se adhika pRSTha kI sajilda isa pustaka ko DAka mahasUla sahita kevala ru. 4 mUlya meM pATana (gujarAta) kI zrIhemacandrAcArya jaina samAne prakAzita kara sulama kiyA hai, yaha hindIbhASI saMsAra ke lie aura bhI harSa kI bAta hai| jaina tattvajJAna para likhI huI isa pustaka se ajaina bhI utanA hI lAbha uThA sakeMge jitanA ki eka jaina-kula-janmA uThA sakatA hai, yaha merA dRr3ha vizvAsa hai / lekhakane prastAvanA ke anta meM ThIka hI kahA hai ki __ " tattvajJAna ke kSetra para kisI ke mAlikI-haka kI muhara nahIM lagI hai, isakA kisIne ThekA nahIM le rakhA hai| koI bhI vyakti ciMtana-manana dvArA kisI bhI samAja ke kahe jAnevAle tattvajJAna ke kSetra ko apanA banA sakatA hai / kuladharma ke tattva. jJAna kA sammAna karanA aura anya tattvajJAna ke kSetra para dRSTi. kSepa bhI na karanA yaha udAravRtti nahIM kahI jA sakatI hai / jJAna ke vikAsa aura satya kI upalabdhi kA AdhAra ' savA so merA' isa mAvanA para aura tadanusAra vizAla svAdhyAya para avalambita hai| satya sarvatra aniyaMtrita aura nirAvASa rUpa se vyApaka hai|

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mahAvIra [69] satya kisakA ! bo use pAe usakA / jo vAGmaya satyapta hotA hai vaha saMsAra bhara kI sampatti hai / usakA upabhoga karane ke lie jagata kA koI bhI manuSya hakadAra hai|" hindIbhASI saMsAra isa pustaka se abhI bhI aparicita hai, isalie AlocanA dvArA isakI kucha vizeSatAoM para prakAza DAlanA yahAM Avazyaka hai| saMvat 2012 san 1955 I. meM zrIgaNezaprasAda varNI jaina pranthamAlA, kAzI se pro. mahendrakumAra jaina, nyAyAcArya, prAdhyApaka saMskRtamahAvidyAlaya, hindU vizvavidyAlaya, banArasa kA likhA isI nAma kA grantha prakAzita huA thaa| granthamAlA ke sampAdaka va niyAmaka paM. zrIphUla candajI siddhAntazAstrI aura paM. bansIdharajI vyAkaraNAcArya ne usa pustaka kI saMyukta apanI bAta meM likhA hai ki " isa viSaya para jainadarzana nAma kI aba taka do kRtiyA~ hamAre dekhane meM AI haiN| prathama zrIyuta paM. becaradAsajI dozI kI aura dUsarI zve. muni zrInyAyavijayajI kii| pahalI kRti SaDdarzanasamuccaya (haribhadrasariracita) ke bainadarzana bhAga kA rUpAntara mAtra hai aura dUsarI kRti svatantra bhAva se likhI gaI hai| kintu isameM tattvajJAna kA dArzanika dRSTi se vizeSa UhApoha nahIM kiyA gayA hai| pustaka ke anta meM hI kucha anyAya haiM jinameM svAdvAda, samabhanI maura naya baise kucha cune hue viSayoM para prakAza DAlA gayA hai| zeSa parI pustaka tattvajJAna kI raSTi se likhI gaI hai|" isase

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[7] mahAmAnava spaSTa hai ki munizrIne isa pustaka ko likha kara eka khaTakatI huI jaina sAhitya kI kamI pUrI kI thI aura usakI jisa kamI kI ora donoM vidvAna jaina paMDitoMne iMgita kiyA hai vaha bhI unase ajJAta nahIM thii| isIlie to unane prastAvanA ke pRSTha 16 meM apanA lakSya spaSTa karate hue likhA ki, " prastuta pustaka ke jainadarzana meM jo darzana zabda hai vaha dArzanika tattvajJAna kA sUcaka darzana zabda nahIM hai, parantu dharma-sampradAya kA sUcaka darzana zabda hai / ataH isa samUce nAma kA arthAt jainadarzana kA artha hotA hai jainadharmasampradAya kI-usake dhArmika evam dArzanika vicAroM kI jAnakArI karAnevAlA / " parantu isase yaha niSkarSa nikAlanA ki ukta grantha meM lekhakane mUrtipUjaka zvetAmbara jaina sampradAya ke pUrvagrahoM kA hI pratipAdana kiyA hogA to yaha bar3A hI lekhaka ke prati akSamya aparAdha hogaa| lekhaka kA dRSTikoNa nirbhIkatA se satya pratipAdana kA hI isa pustaka meM Arambha se lekara anta taka rahA hai aura usane usakA bahuta hI acchI prakAra nirvAha kiyA hai| pustaka kA chaThA khaNDa isake lie vizeSatayA paThanIya aura mananIya hai| vidvabhogya saMskRta aura prAkRta ke jaina dArzanika grantha donoM hI jaina sampradAyoM ke jainAcAryoM ke likhe aneka susampAdita prakAzita haiN| unameM se kucha hindI aura gujarAtI meM anUdita bhI ho cuke haiN| parantu unase jainadharma kA marma samajha kara use vyavahAra meM lAne kI isa paMcama-duHSama Are ke vaka-jar3a

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mahAvIra [71] mAnava kI kaThinAiyAM sulajha nahIM rahI thI, kyoMki paraloka meM vaha mukhI ho isake liye usako dharma karanA cAhie aura dharma meM vizvAsa rakhanA cAhie, yaha bAta Aja usake gale nahIM utaratI hai| munizrIne Aja ke mAnava kI isa dvividhA ko bhalI prakAra jAnA aura anubhava kiyA hai| tabhI to ve pRSTha 389 para spaSTa hI likhate haiM ki-"dharma kA phala kevala pAralaukika hI nahIM hai| anAtmavAdI athavA paraloka meM azraddhAlu yA saMdigdha manuSya bhI, yadi samajhadAra ho, dharma arthAt nyAya-nIti ke sanmArga para utsAhapUrvaka calatA hai, kyoMki vaha samajhatA hai ki mAnavasamAja yadi nyAyasampanna sojanyabhUmi para vicaraNa karane lage to usakA aihika jIvana khUba svastha bana sakatA hai aura yadi maraNottara paraloka hogA to vaha bhI aihika jIvana ke svaccha evaM sundara pravAha ke kAraNa acchA aura sukhAvya hI milane kA / " pR. 390 meM aura bhI ve kahate haiM ki-" niHsaMdeha dharma ko aihika-pratyakSaphaladAyaka samajhanA yathArtha hI nahIM, apitu Avazyaka mI hai / yadi manuSya yahAM para deva [daivikaguNADhya ] bane tabhI mara kara vaha deva ho sakatA hai| yahAM para pazu jaisA jIvana jIne se hI maraNottara pazujIvana kI [ tithaMca ] gati meM aura yahAM para ghora duSTatArUpa nArakIya jIvana jIne ke kAraNa hI maraNottara nArakIya gati meM jIva jAtA hai / isI prakAra isa deha meM mAnavatA ke yogya sadguNoM kA vikAsa karanevAlA mara kara punaH mAnava banma letA hai|"

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[2] mahAmAnava "isa saba kA phalitArtha yahI hai ki banIti-anyAyaasaMyamarUpa duzcarita kI heyatA meM tathA nIti-nyAya-saMyamarUpa saccarita kI upAdeyatA meM vizuddha samajha, vizuddha vizvAsa hone kA nAma hI samyagdarzana, samyaktva athavA tattvArthazraddhAna hai| isake vistRta pracAra ke prabhAva se mAnava-samAja meM phailI huI vilAsalampaTatA, pUMjIvAda, sAmrAjyavAda, sattA-adhikAra, guruDamavAda ke bhayaMkara jhaMjhAvAta ke ativiSama AkramaNa para saMvardhita anItianyAya-atyAcAra va zoSaNa kI bhayAnaka badI aura UMca-nIcamAva ke samAjazoSaka unmAdaka roga naSTa-bhraSTa ho kara ahiMsA, satya, Avazyaka parimita parigraha, samadRSTi tathA prANivAtsalya ke sarvodayasAdhaka sadguNoM ke Aloka se yaha loka Alokita ho kara svarga kA bhI svarga bana sakatA hai|" terApaMthI AcArya zrI tulasI bhI Ajakala apane pravacanoM meM dharma ke aihika dRSTikoNa para jora de rahe haiM, hAlAMki unakI sampradAya kA lakSya aba taka mokSadharmopadeza denA hI rahA thA aura Aja mI hai aisA kahA jAtA hai / aihika dRSTikoNa kI bAta taka karanA sAdhu ke lie terApaMtha sampradAya meM vayaM hI pahale thA aisA mI kahA jAtA hai| satya ke lie zAstra hai, na ki zAstra ke lie satya dharmAcArya upadezoM meM sadA hI zAma kI duhAI dete haiM aura tadanusAra AcaraNa kA Agraha karate haiM / parantu tathAkathita pratyeka

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mahAvIra [73] zAma meM se satya ko khoja nikAlanA yAsAna kAma nahIM hai| zAmaparIkSA ke lie kahA gayA hai kiyathA caturmiH kanakaM parIkSyate nighrssnn-chedn-taap-taaddnaiH| tathaiva zAstraM viduSA parIkSyate zrutena zIlena tapodayAguNaiH // arthAt jisa prakAra sone kI parIkSA gharSaNa, chedana, tApana aura tADana ina cAra rItiyoM se hotI hai usI prakAra zAma kI parIkSA zruta, zIla, tapa aura dayA ina cAra guNoM se hotI hai| parantu isa parIkSA meM bhI kitanI hI jhaMjhaTeM haiM / isI lie munimI kahate haiM ki-" zAma kI utpatti anubhava meM se hotI hai, parantu zAna se sIdhA anubhava nahIM miltaa| zAstropadeza ke yogya parizIlana ke pazcAt bhI mumukSu jaba antaryoga kI sAdhanA kA mArga grahaNa karatA hai taba usake vikAsa meM se, zAstroM meM se na mila sake aisA anubhava use prApta hotA hai| isa prakAra ke ujjvala anubhava meM se lokaprakAzarUpa pavitra zAstroM kA sarjana hotA hai| isa taraha anumava kA sthAna bahuta UMcA hai / zAstra-prantha kI bhUmikA se mI usakA sthAna atyunata hai|" [pR. 392] ve yaha bhI kahate haiM ki-"kulAcAra se jo jaina, bauddha, athavA vaiSNava hai, usakI utanI mahattA nahIM hai| parantu jo sakA ke sAtha buddhipUrvaka baina, bauddha athavA vaiSNava hai, arthAt jaimana, bauddhassa mora vaiSNavasva ke ucca evaM vizuddha bhAdarza para jo kA, bauddha aura vaiSNava hai vahI sabA baina, bauda maura baigNava hai, kyoti

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[74] mahAmAnava jo buddhipUrvaka sanmArga kI dIkSA grahaNa karatA hai vaha usa mArga kI paramparA meM kUr3A-karakaTa jaisA jo kucha jamA ho gayA hotA hai, use dUra karane kA viveka bhI dikhalA sakatA hai|" [pR. 395] mukti kise kahate haiM ? mukti kA viSaya bhI sAdhAraNa jana ke lie bar3A jaTila bana gayA hai| yaha jAnate hue bhI ki " bhUkhe bhajana na hoI gopAlA" bhUkhoM ko bhajana karane ke liye kahA jAtA hai ki bhaviSya janma meM to unheM phira bhUkhA na rahanA pdd'e| yaha to goda kA chor3a peTa kI AzA rakhane jaisI hI bAta hai / munijI kI dI huI mukti kI paribhASA isalie parama vicAraNIya hai: "mukti to isI jIvana meM milanevAlA AtmA kA paramo. skarSa hai / marane ke bAda jo mukti kI prApti mAnI jAtI hai vaha to isa jIvanta deha meM siddha kI gaI mukti kI punarukti mAtra hai| satyamaya jIvana se prApta hone g2alI aihika mukti hai-akhaNDa mAnanda kA antaHsrota, jo sadA aura satata vahatA rahatA hai, na amIrI se sUkhane pAtA hai aura na garIbI se|" [pR. 410] "burI Adata, burA jhukAva, burA vicAra, roga, nirbalatA, mIrutA, Alasa, jar3atA, hRdaya kI kaThoratA, vilAsitA, kArpaNya, abhimAna, loma-lAlaca, damma, bahama, gulAmI Adi vikAroM se muka honA sarvaprathama Avazyaka hai| yaha prAthamika mukti kI sAdhanA hai / zarIra, hRdaya, mana, buddhi aura indriyoM ko unake

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mahAvIra [75] doSoM se mukta karane kA yathAzakya prayatna karanA vastutaH mukti kA hI prayatna hai| isa prakAra kI mukti sacce jJAna-zikSaNa ke pramAva se milatI hai, athavA jo jJAna, zikSaNa isa prakAra kI mukti kI sAdhanA meM upayogI hotA hai, vahI vAstavika jJAna, zikSaNa hai| "sA vidyA yA vimuktaye" yaha prAcIna ArSa stra kahatA hai ki vahI vidyA hai jo bandhanoM se mukta kare, arthAt jo Arthika, sAmAjika, rAjakIya tathA bauddhika dAsatA meM se chur3A kara manuSya ko balavAn , vivekI, pravRttizIla, paropakAraparAyaNa tathA sadguNI banAe vahI vidyA hai| isa prakAra kI mukti kA saMbaMdha antima AdhyAtmika mukti ke sAtha hai| ........ bAhya aura AbhyaMtara donoM prakAra kI mukti jo pradAna kare athavA usa prakAra kI mukti ke mArga kI ora jo le jAe vahI vAstavika zikSaNa hai| aise ujjvala zikSaNa dvArA jo jIvanavikAsa sadhatA hai vahI jIvanmukti kI sAdhanA hai, jo antataH paramamukti kI samarpaka hotI hai|" [ pR. 407-409] dArzanika matavAda aura kriyAkANDa hI dharma nahIM hai munijI pR, 398 meM likhate haiM ki "dhArmikatA kA nApa dharma se [ jIvana dharma ke nirmala raMga se jitanA raMgA ho usa para se ] hotA hai, na ki dArzanika paTutA athavA kriyAkANDa ke bAhya AcaraNa para se| isI taraha yaha bhI spaSTa hai ki jIvana kA uddhAra ekamAtra dharma se [ ahiMsA-satyarUpa saddharma ke pAlana se ] hI zakya hai, kore dArzanika mantanyoM ke svIkAra se athavA kevala kriyA

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[76] mahAmAnava baNDa se nahIM / ........ dharma muruSa mudde kI cIja hai, jaba ki dArzanika matavAda tathA biyAkANDa kA sauSThava dharmapAlana meM upayogI athavA sahAyaka hone meM hI hai|....vaarshnik mantavyoM ke bhedoM athavA kriyAkANDa kI bhinna-bhina paddhatiyoM ke Upara se dharma ko bhinna bhinna mAna lene kI dRSTi galata hai, isalie vaha dUra karanI cAhie aura mahiMsA-satya ke sanmArga meM dharma mAnanevAle saba, cAhe ve lAkhoM mora karor3oM hoM, eka hI dharma ke hai-sAdharmika hai aisA samajhanA caahie|" __" jIvana kA kalyANa zastrajJAna kI vizAlatA athavA adhikatA para avalambita nahIM hai| jIvana kA kalyANa to tasvamata samajha para dRDharUpa se amala karane meM hai| " isIlie munijI ko " merA so saJcA" graha jarA bhI nahIM hai / "saccA so merA" ke raMga meM ve itane raMga gae haiM ki yaha likhate jarA bhI nahIM jhijhakate ki " dravyapUjA bhAvapUjA ke lie vAtAvaraNa upasthita karane meM nimittamna hotI hai, parantu yadi vAstavika bhAvapUjA na ho to akelI dravyapUjA se yogya saphalatA nahIM miLa sakatI / dravyapUjA prabhu ke pratIka kI ho sakatI hai, parantu mAvapUjA to mUrvi jisakA pratIka hai usa prabhu kI hotI hai| bhAva kA sambandha pramu ke guNoM ke sAtha hai| dravyapUjA thor3e se samaya meM pUrNa ho jAtI hai, jabaki mAsyUjA-pamuguNamakki-magavamuNapraNidhAna ke lie sthAna athavA kAla kI koI maryAdA nahIM hai|" [pR. 194 ] unakI racita banekAntavimUti-dvAtriMzikA

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mahAvIra [ 57 ] ke zloka 22, 23 aura 24 ko unane anekAnta ke dRSTikoNa dvArA katipaya dArzanika vivAdoM kA samanvaya karate hue uddhRta kie haiM, unake vicAroM kA svayAla rakhA jAe to jainoM meM mUrti kA pUrvagraha athavA virodha raha hI nahIM sakatA hai / una hokoM kA artha denA yahAM samIcIna hogA 66 bhagavAn kI mUrti kA Azraya lene se sadbhAvanA jAgRta hotI hai, ataH upAsaka usakA avalambana lete haiM / yoga kI vyapramatta avasthA meM sthiramanA manuSyoM ke lie mUrtiyoga Abazyaka nahIM hai // 22 // -- 66 sadbhAvanA jAgRta karane ke sAdhanoM meM eka adhika sAdhana mUrtiyoga bhI hai| usakA jo vyakti yathAzakti vivekayukta Azraya letA hai vaha kyA kucha anucita karatA hai ? nahIM // 23 // 66 mUrtiyoga kaSArthoM ke upazamana ke lie hai, ataH usakA Azraya lenevAlA usakA avalambana na lenevAle ke sAtha ( usakA avalambana na lene ke kAraNa ) yadi virodhabhAva dhAraNa kare to usakA mUrtiyoga kaise sArthaka ho sakatA hai ! // 24 // " isa saMbaMdha meM mUrtipUjakoM ko parokSa rUpa se svayaM mUrtipUjaka paraMparA ke bayovRddha zumi hote hue bhI jo cetAvanI dI hai, use uddhRta karanA upayogI hai "hAM, itanA sahI hai ki vItarAga bhagavAn kI mUrti meM vIrAmatA kA pradarzana honA caahie| rAgadveSarahita, mahiMsA-saMgama

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[78] mahAmAnava tapa-tyAga ke sadguNoM ke pUrNa utkarSa se prakAzita vItarAga bhagavAn kI dhyAnastha mUrti meM vItarAgatA ke sAtha asaMgata ho, vItarAga muni ke lie ayogya ho aisA dikhAvA nahIM lAnA caahie|" adhika vivecana kara AlocanA ko laMbA karanA anu. cita hogaa| pustaka kI pratyeka paMkti Aja ke yuvaka kI zaMkAoM kA samAdhAna aura usakI apane kuladharma ke prati zithila huI zraddhA sthira karane meM sahAyaka hogI yaha merA dRr3ha vizvAsa hai / cAra rupae ke saste mUlya meM milanevAlI isa pustaka ko kharIda kara kama se kama do bAra par3hane kI sthiratA ve dikhAveM yahI prArthanA hai| samasta jainadarzana kA SaT khaNDoM meM vicAra kiyA gayA hai bo isa prakAra hai:-prathama khaNDa : tattvavicAra jisameM nau tattva, ATha karma, caturvidha bandha ke hetu, nirjarA aura mokSa kA vivecana kiyA gayA hai| dvitIya khaNDa : mokSamArga jisameM sAdhudharma, gRha. sthadharma, samyaktva, jJAna ke meda, guNazreNI athavA guNasthAna, madhyAtma, bhAvanA, bandhamokSa, baina-jenetara dRSTi se AtmA, karma kI vizeSatA, jaina AcAra, SaTkarma, dhyAna Adi kA vivecana hai| isa khaNDa kI pRSThasaMkhyA 173 hai aura prathama khaNDa kI 57 / tIsare khaNDa kA viSaya hai prakIrNaka aura isake bhI 173 hI pRSTha haiM jinameM nimnalikhita 2. viSayoM para vicAra kiyA gayA hai:-1 kalyANa ke dvAra saba ke lie khule haiM, 2 deva-guru-dharma,

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mahAvIra [ 75 ] 3 bhagavAna kI mUrti, 4 jIvananirvAha ke lie hiMsA kI taratamatA kA vicAra, 5 zarIra kA upayoga, 6 anukampA aura dAna, 7 maitrI Adi cAra bhAvanAeM, 8 vizvaprema aura manazuddhi, 9 antaryuddha, 10 rAga aura vItarAgatA, 11 IzvarakRpA, 12 vyApaka hitabhAvanA, 13 anazanatrata lie hue vyakti ke bAre meM, 14 sarala mArga, 15 AtmA ke svarUpa kA zAstrIya vivecana, 16 lezyA, 17 kAryakAraNabhAva, 18 niyativAda, 19 jAtikulamada, 20 jJAna - bhakti - karma, 21 zraddhA, 22 zAstra, 23 vairAgya aura 24 mukti / caturtha khaNDa karmavicAra kA pAMcavA nyAyaparibhASA kA aura chaThA jainadarzana kI asAmpradAyikatA aura udAratA kA vivecana karatA hai| ina tInoM kI pRSThasaMkhyA kramaza: hai - 86, 153 aura 27 / yatra tatra jainAgamoM va hindU smRtiyoM Adi ke uddharaNa bhI viSaya spaSTa karane ke lie die gae haiM / pustaka sundara aura prAyaH zuddha chapI huI hai / lekhaka ne apanA citra nahIM de kara apane upakAraka guru svargIya AcArya zrIvijayadharmasUrijI kA hI citra diyA hai, isase spaSTa hai ki vaha svavijJApana se dUra hI rahanA cAhatA hai / munizrIne aisI upayogI, sarala aura muhAvare kI bhASA meM likhI pustaka hindI saMsAra ko bheTa kI isake lie hama hindI jAnanevAle unake sadA hI RNI raheMge / isa pustaka meM eka hI bAta khaTakatI hai arthAt anta meM zabdAnukramaNikA kA abhAva, jo ki Aja ke yuga meM atyanta hI Avazyaka hai / merA vizvAsa hai ki naye saMskaraNa meM yaha kamI avazya hI pUrNa 1

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[20] mahAmAnava kara dI jaaegii| anuvAdaka jainadarzanAcArya, jainAgama-prAcInanyAyazAstrI zrIzAntilAla maNilAla bI. e. bhI dhanyavAdAha hai| zrIhemacandrAcArya jaina sabhA, pATaNa-gujarAta ke bhI hama upakRta hai ki jo munizrI ke upayogI sAhitya ke prakAzana kA bhAra uThA rahI hai| hama AzA kareM ki vaha munizrI ke anya upayogI prantha mI rASTrabhASA hindI meM prakAzita kara usakI zrIvRddhi karegI / rASTrabhASA kI zrIvRddhi karanA hama bhAratavAsiyoM kA Aja parama punIta kartavya hai| 15, Dovara roDa, kalakattA-19 tAH 20 sitambara, 1957 / / -kasturamala bA~ThiyA

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caRImhi. alcohilo oller! Rhe ee