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________________ gRtyugAtsava kSullaka zrI dhyAnasAgara
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________________ 9805856899586688386655839555555585509843496599655 zrI ajJAtakavi kRta mRtyu- mahotsava hiMdI padyAnuvAda, anvayArtha evaM antardhvani AcArya zrI vidyAsAgarajI munirAja ke parama ziSya pUjya zrI 105 kSullaka dhyAnasAgarajI saMyojaka sunila harizcandra jaina ahamadAbAda prakAzaka DaoN. prakAza sI. zAha, araviMdakumAra nAthAlAla zAha
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________________ prasaMga- zrI rAyadeza dazAhummaDa dinambara jaina samiti saMcAlita jJAna-dhyAna-zikSaNa zibira Ayojita navamI dhArmika zikSaNa zibira ke nimitta zibira-zubhArambha : 29 aprela, 2011, zukravAra saMskaraNa : prathama IsvI sana 2011 pratiyA~ : 3000 mUlya : sadupayoga/svAdhyAya vyAya * prAptisthAna (1) DaoN. prakAza sI. zAha, pUMjana ba~galA, maMgalaM sTrITa, apUrva phleTa ke sAmane, mahAvIra nagara, himmatanagara-383001 (gujarAta) mo. 098243 30235 (2) araviMdakumAra ona. zAha, paTela zopIMga seMTara, sI. vIMga, caMdAvarakara lena, borIvalI, muMbaI (3) sunila jaina, mahAsela, raMgamahala TaoNvara, TI.TI.nagara, bhopAla (ma0 pra0) mo : 094250 14611 sunila harizcaMdra jaina, 85, dhanalakSmI sosAyaTI, ____sI. ema. sI., ajaya peTrola paMpa ke sAmane, oDhava roDa, ahamadAbAda-382 415 mo : 098241 54589 ACERESERESCORRDERARACORESEARCORRESEARCORESEARCORRISEASEARCORESEARCORISEARCORRESEARSSESEARCORISEARCORRESERRORISEARCRATSEARDS mudraka : bhagavatI oNphaseTa ahamadAbAda akSara mudrAMkana : DIskena kaoNmpyu ArTa, ANaMda phona : (02692) 255221
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________________ zrImatI varSA prakAza zAha, zrI DaoN. prakAza sI. zAha
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________________ sva0 nAthAlAla pUMjIrAma zAha sva0 maNibena nAthAlAla zAha mu. po. pozInA, tAlukA IDara ApakA pArthiva deha Aja vidyamAna nahIM hai, parantu ApakA prAmANika, nirmala aura premAla vyaktitva hamArI hRdayabhUmi meM sadA jiMdA hai / hamAre liye ApakI svarUpalakSI jIvanadRSTi samyakubodha preraka hai, jo hamAre vartamAna jIvana ko sugaMdhita banA rahI hai / Apa parama prabhukI upAsanA se zIghrAtizIghra zAzvata zAMti ko prApta ho yahI zubha bhAvanA / li0 araviMdakumAra nAthAlAla zAha candrikAbena araviMdakumAra zAha
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________________ Atma nivedana kSullaka 105 zrI dhyAnasAgarajI mahArAja saMtaziromaNi AcArya 108 zrI vidyAsAgarajI mahArAja ke prathama paMkti ke ziSyoM meM pratiSThita haiN| unakA sAMnidhya hamAre jIvana kI amUlya upalabdhi haiM / san 2005 meM jisa samaya himmatanagara (gujarAta) vAsiyoM kA bhAgyodaya huA aura unheM mahArAjazrI ke varSAyoga kA suavasara prApta huA, taba pahalI bAra hameM mahArAjazrI ke paricaya evaM pratyakSa darzana kA suyoga milA / hama dhanya hue| varSAyoga ke daurAna zrI kArtikeyAnuprekSA sarvArthasiddhi, rayaNasAra, kalyANamaMdira stotra, mRtyu mahotsava Adi ke mAdhyama se guruvara ke zrImukha se sarasvatI kI ajasra dhArA pravahamAna hotI rahI aura zrotAjana usameM ApAda-mastaka avagAhana karate hue bhAvavibhora hote rheN| hamArA parivAra bhI pUrNataH lAbhAnvita huaa| unakI jihvA para jaise sAkSAt mA~ sarasvatI kA vAsa hai| unake kaMTha kI to aba kina zabdoM meM prazaMsA kI jAe? OM adabhuta mAdhurya hai unake kaMTha se nikale madhumizrita svaroM meM! unake madhura kaMTha se niHsRta bhakti kI dhArA kaiseTsa aura sIDiyoM ke mAdhyama se Aja bhI jana-jana ke hRdaya meM guMjita haiN| jIvana kyA hai ? yadyapi Aja taka jIvana eka aparibhASya zabda rahA hai, eka anasulajhI pahelI rahI hai, vastutaH jIvana janma aura mRtyu ke bIca kI yAtrA hai| athavA yoM kahie ki jIvana eka sikkA hai jisake do pahalU haiM-janma aura mRtyu / "jAtasya hi dhruvo mRtyuH" arthAt __'AyA hai so jAyagA, rAjA raMka phkiir| koI siMhAsana car3ha cale, koI baMdhA jaMjIra / ' kintu hama saMsAra ke ajJAnI loga isa ciraMtana satya ko jAnakara bhI tu anajAna bane rahate haiM aura kisI bhI svajana ke nidhana para ro-ro kara Artta-raudra dhyAna ke zikAra hote haiN| vastutaH mRtyu to hamArA eka aisA saccA mitra hai jo hameM samasta daihika, daivika aura bhautika tApoM se mukta karatA hai| mRtyu hameM jIrNa-zIrNa zarIra se mukta kara naye zarIra ko prApta karane meM sahAyaka hotI haiN| ataeva mRtyu ko aniSTa na samajhate hue tathA jIvana-yAtrA kI sukhada maMjila mAnakara hama bodhi-tattva upalabdha kara sakate hai tathA mRtyu ko bhI eka mahotsava ke rUpa meM manA sakate haiN| mRtyu mahotsava kA yaha avismaraNIya upadeza evaM divya saMdeza hameM guruvara kSullakazrI dhyAnasAgarajI ke pravacanoM se prApta huaa| caturmAsa kI sampannatA para picchI-parivartana kI paraMparA haiN| vastutaH picchI eka aisA upakaraNa haiM jo saMyama kA pratIka hai| AcArya pravara zrI
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________________ vidyAsAgarajI mahArAja ke saMgha kI yaha paraMparA rahI hai ki usakI bolI nahIM lagatI aura yaha bhI, ki saMyama kA yaha upakaraNa usako hI prApta ho aura nayA upakaraNa bhI usI ke dvArA mahArAjazrI svIkAra kareM jo kisI na kisI saMyama ko vrata ke rUpa meM grahaNa karane kA saMkalpa lekara jIvana patha meM Age bar3hane ko tatpara ho / tadanusAra hameM pUjya guruvara ko naI picchI va pradAna karane kA saubhAgya prApta huaa| dhanya thA vaha dina aura dhanya thI vaha ghar3I jaba gurudeva ne hamArA nAma prathama paMkti meM rakhakara hameM kRtArtha kara diyaa| punazca, gurudeva kI purAnI picchI ko prApta karane kA saubhAgya nAgapura nivAsI mAtra unnIsa varSIyA rAnU dIdI ko milA jinhoMne AjIvana brahmacarya vrata dhAraNa karane kA kaThora saMkalpa kiyaa| pUjya guruvara ke hama para bahuta upakAra haiN| ziSya jaba taka guru se uRNa nahIM hotA, taba taka usakI mukti saMbhava nahIM hai| yoM to digambara AmnAya meM gurudeva kisI bhI prakAra kI gurudakSiNA svIkAra nahIM karate, tathApi hamAre vizeSa Agraha para unase hamane 'mRtyu mahotsava' nAmaka graMtha kI pAMDulipi ko pustaka rUpa meM prakAzita karane ke liye AzIrvAda liyaa| OM grantharUpa meM gurudeva ke udAtta vicAroM ko jana-jana taka pahu~cAne kA svarNima avasara pAkara hama to pUjya guruvara ke aura bhI RNI ho gye| vastutaH aparigraha vratI gurudeva ko pradatta yaha gurudakSiNA grantha rUpa meM o jana-jana ke pAsa unakA mUrtimaMta AzIrvAda yA prasAda bana kara pahuMce, yaha hamArI bhI aMtaHkaraNa kI bhAvanA hai| nizcaya hI gurudeva ke graMthastha vicAroM + ko AtmasAt karane se samAja meM asAdhAraNa jAgRti AegI aura hai janasAdhAraNa bhI nirbhIka hokara sAhasa aura ullAsa ke sAtha mRtyu jaise ciraMtana satya ko aMtaHkaraNapUrvaka svIkAra kara sakegA aura taba mRtyukAla zoka aura glAni kA avasara nahIM, apitu mRtyu mahotsava bana jAegA aura yadi aisA huA to pratyeka vyakti kA yaha janma hI nahIM, agalA janma bhI sudhara jAegA, saMvara jaaegaa| ___ anta meM "tvadIyaM vastu govinda tubhyameva samarpaye' ke anusAra gurudeva ke hI madhura svaroM meM sune hue eka bhajana kI kucha paMktiyA~ yahA~ uddhRta karake maiM virAma lenA caahuuNgii| astu caraNa-dhUli apane guruvara kI, ziSya-zIza para caMdana haiN| guruvara ke caraNoM kA vaMdana, saMyama kA hI vaMdana haiN| ziSya aura guruvara donoM meM, amiTa prema kA baMdhana haiN| guruvara kI hara sA~sa ziSya ke, bhakta hRdaya kA spaMdana haiN| -varSA prakAza zAha, himmatanagara (gujarAta) Hottoto
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________________ BEARCates AASAN 129348ROOR990AM HORADARSAFACACEARREARREARRRRRRRRRRRRRARGORSARAGRESEARCCE LECDssagessagescesTTESeaseaseseaseasesesaseenastaselesseleaseey kyA sallekhanApUrvaka maraNa, icchAmaraNa hai? apane nirvAha se kaThina apanA nirmANa hai aura usase bhI kaThina apanA nirvANa hai| vaise bhI janma-jarA-maraNa kA krama sAmAnyataH dIrghAyu manuSya ke jIvana meM to nizcita hai| iSTa juTAnA evaM aniSTa haTAnA bhI eka nityakrama hai| AzA eka iSTa kI pUrti hone para dUsare iSTa kI mUrti dikhalAtI hai| jIvana kA anta A jAtA hai, AzA kA nhiiN| 'aura-aura' karate hue jIvana kA chora A jAtA hai, parantu AzA kA ora-chora nahIM aataa| jIvana meM kitanA pAyA aura kitanA khoyA, isakA vicAra taba AtA hai jaba maraNa sanmukha hotA hai| jaba AyA, kucha lAyA nahIM; jaba jAyegA, kyA le jAyegA? taba bhI maraNa-samaya meM saba kucha luTane kA bhaya utpanna ho jAtA hai| prANI mRtyu ko dekha thara-thara kA~pane lagatA hai| isIliye kisI ne kahA hai : mRtyorbibheSi kiM ? mUDha ! bhItaM muJcati kiM yamaH? ajAtaM naiva gRhNAti kuru yatnamajanmani / _ he mUr3ha mAnava ! tU mRtyu se kyoM DaratA hai ? kyA yama bhayabhIta prANI ko jIvita chor3atA hai ? vaha to kevala use nahIM pakar3atA, jo ajanmA hai, ataH ajanmA hone kA prayatna kara! smRti aura AzA kI khIMcAtAnI se haTakara vartamAna meM nirbanda jInA jIne kI kalA hai, jisake upadeSTA vizva ke aneka zreSTha santa-vidvAn hote hI Aye haiN| bhakti, viveka aura nirmala * sAdhanA ke bala para maraNa kI belA meM sAkSIbhAva dhAraNa karanA maraNa-kalA hai, jisake upadeSTA tIrthaMkara-jinamAtra huye haiN| AcArya vidyAsAgara guru kahate haiM : doSarahita AcaraNa se caraNa pUjya bana jAya / caraNadhUla taba sara car3he maraNa pUjya bana jAya / / jIvana mandira-tulya hai, vrata-saMyama usake zikhara-samAna hai aura samAdhimaraNa usa zikhara para sthApita svarNa-kalaza jaisA hai| jina paramAtmA ke pada-cihnoM para calane para kumaraNa Tala jAtA hai aura
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________________ maraNa sumaraNa bana jAtA hai| jainazAstroM meM maraNa ke nimnAMkita 17 bheda batAye haiM : (1) paNDita-paNDita-maraNa : nirvANa, mokSa, mukti, apunrbhv| (2) prAyopagamana-paNDita-maraNa : saMyamI kA sevA-nirapekSa maraNa / (3) iGginI paNDita-maraNa : saMyamI kA para-sevA-nirapekSa maraNa / (4) bhakta-pratyAkhyAna-maraNa : saMyamI kA sevA-sApekSa maraNa / (5) bAla-paNDita-maraNa : deza saMyamI kA sallekhanA maraNa / (6) bAla-maraNa : asaMyamI samyagdRSTi kA maraNa / (7) bAla-bAla-maraNa : mithyAdRSTi kA maraNa / (8) AvIci-maraNa : pratikSaNa hone vAlA AyuHkSayarUpa maraNa / (9) tadbhak-maraNa : vartamAna Ayu kA anta / (10) avadhi-maraNa : pUrva-bhak-sadRza maraNa / 6 (11) Adyanta-maraNa : pUrva-bhaka-visadRza-maraNa / (12) sazalya-maraNa : mAyA-mithyA nidAnazalyapUrvaka maraNa / (13) samutsRSTa-maraNa : ratnatraya chUTane para hone vAlA mrnn| (14) gRddhapRSTha-maraNa : hAthI-Adi ke udara-pravezapUrvaka maraNa / (15) jighrAsa-maraNa : zvAsa-nirodhAdipUrvaka maraNa / (16) aprazasta-maraNa : ratnatraya ke sAtha bhI saMklezapUrNa maraNa / (17) balAkA maraNa : bhraSTa-sAdhu kA mrnn| jaina-sAdhanA-paddhati meM vratI gRhastha evaM mahAvratI sAdhu sallekhanApUrvaka saMnyAsa-maraNa svIkAra karate haiN| isa vidhi meM sthita hU gRhastha 'sAdhaka-zrAvaka' aura sAdhu 'kSapaka zramaNa' kahalAte haiN| kabhI-kabhI sallekhanA kI bAhya prakriyA icchA-maraNa/AtmahatyA kA bhrama utpanna karatI hai, ataH isake vAstavika marma se aparicita mastiSka ise anucita ThaharAtA hai kintu isake marma se paricita hone para vaha svayaM ise samucita svIkAra karane lagatA hai| aparAdhazAstra meM eka dRSTAnta AtA hai : ___do ne baMdUkeM dAgI; do ko goliyA~ lgii| prazna-pratiprazna ke pazcAt nyAyAlaya ne eka para hatyA ke prayAsa kI dhArA lagAyI aura
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________________ BIGG 229ARRRRRRRC eka ko lAparavAhI baratane kA alpa-daNDa diyaa| yadyapi prathama kI golI se kharoMcamAtra AyI thI, taba bhI usa para bar3I kAryavAhI huI aura baMdUka calAne kA abhyAsa karane vAle dvitIya kI golI se hU gaharA-ghAva hone para bhI use alpa-daNDa milaa| isakA kAraNa donoM ke abhiprAyabheda haiN| tAtparya yaha hai ki ghaTanAmAtra ko dekhakara kisI ko aparAdhI nahIM mAna liyA jAtA, jaba taka usakA uddezya spaSTa nhiiN| ThIka isI prakAra deza ke liye apanI jAna dene vAlA vIra javAna sammAna kA pAtra bana jAtA hai, zahIda ginA jAtA hai AtmaghAtI nhiiN| durghaTanA athavA prAkRtika prakopa meM kiMvA kisI kI rakSA hetu prANa-visarjana ho jAye, to maraNa ke abhiprAya kA abhAva hone ke kAraNa use AtmahatyA nahIM ginA jaataa| sallekhanA bhI vAstava meM satI-prathA, AtmahatyA athavA icchAmRtyu se mUlataH bhinna prakriyA hai| isameM dharma ke nAma para kisI ko gumarAha karane kA prasaMga hI nahIM hai| sAmAnyataH mRtyu ke nikaTastha sAmAnya manuSya kA moha prabala hone lagatA hai para sallekhanAdhArI vIratApUrvaka usa moha para vijaya pAne kA puruSArtha karatA hai aura pariNAmataH eka yoddhA ke samAna usakA vIramaraNa hotA hai kyoMki tyAga binA maranA duHkhada hotA hai para tyAgapUrvaka maraNa sukhada hotA hai| moha para vijayapUrvaka maraNa mRtyumahotsava hotA hai, kumaraNa nhiiN| jaina-dharma aura jaina-darzana, (AcAra va vicAra) ahiMsApradhAna hai| yahA~ 'jIo aura jIne do' kI zailI hai, marane-mArane kA prazna chU uThatA hI nahIM hai| sallekhanA-vidhi prANa-hanana ke liye kadApi nahIM, kintu nikaTa-kAla meM prANAnta kA nirNaya hone para moha ko jItane ke liye aMgIkAra kI jAtI hai| jaba zarIra dharma meM sahAyaka hai, taba kauna vivekI isake tyAga kI icchA karegA? syAhI se bharI rIphila kauna pheMkegA? prANAnta samIpa Ane para svayameva bala kSINa cha hone lagatA hai, ataH annAdi kA kramika tyAga jaTharAgni kI mandatA o meM prANanAzaka na hokara sphUrti kA kAraNa banatA hai| yadi mRtyu ke va pUrva bhI svAdiSTa vyaMjanAdi evaM annAhArAdi pUrvavat lete rahe, to mandAgni ke kAraNa viSavat aniSTa prabhAva hI par3atA hai, ataH ParecRISEDASICORATSELEARCIRESEARCHESERICORISERAICORRESEARCHESEARCCESERECRASESASRCRASEARANCERTISEARCORRESERALICKRISEARASICORISESANGAAS RRRRREARCRAISEDIA
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________________ AhAra ke tyAga ko dekha usakA uddezya mRtyu ko AmantraNa na samajha yahI samajhanA ucita hai ki isase pramAda evaM anAvazyaka asvasthatA se mukti milatI hai| rahI upavAsoM kI bAta, to yaha * eka vaijJAnika tathya hai ki upavAsa se bhI zuddhIkaraNa hotA hai, or: ataH upavAsoM kA lakSya bhI mRtyu ko AmantraNa denA nahIM apitu kAyA kA nirviSIkaraNa (Detoxification) hai| nirviSa kAyA meM sthita jIva ke bhAva vizeSa nirmala hote haiN| sthUlataH sallekhanA aura AtmahatyA meM nimnAMkita bheda haiM :sallekhanA AtmahatyA *jIvana-maraNa kI vAMchA rahita * mRtyu kI prabala vAMchA sahita hotI hai| hotI hai| * anumatipUrvaka pragaTarUpa se * anumati liye binA corI se hotI hai| kI jAtI hai| *samAdhimaraNa kA kAraNa hai| * akAlamaraNa kA kAraNa hai| .sAhasa hai| .kAyaratA hai| Adarza banAtI hai| * apayaza pradAna karatI hai| * 'jIvana naSTa hotA hai, jIva *'na rahe bA~sa, na baje bA~surI' nahIM', yaha jAnakara kI jAtI arthAt jaba maiM hI mara jAU~, hai, ataH jaba taka jIvana hai, to kaSTa kaise rahe ? yaha mAna jIva ke hita kA puruSArtha kara kI jAtI hai| kiyA jAtA hai| * AzA-nirAzA chor3akara kI ghora nirAzApUrvaka kI jAtI jAtI hai| * vizuddhipUrvaka kI jAtI hai| * saMklezapUrvaka kI jAtI hai| (c) * bhAvAveza meM asaMbhava hai| * bhAvAveza binA asaMbhava hai| * dhIraja ke sAtha hI hotI hai| * adhIra hokara hI kI jAtI hai| * taiyArIpUrvaka maraNa hai| * maraNa kI taiyArI hai| * alpakAla meM honA duSkara hai| * alpakAla meM hI kI jAtI hai, usake bAda nhiiN| * manako jItakara kI jAtI hai| * jIvana se hAra kara kI jAtI RSHITTESRISTITTESRISHTERSAREEN SHOTTESROROTOSROTEIOSITIES
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________________ zAMta aura vivekI mAnava hI karatA hai / * azAMta aura avivekI mAnava karatA hai / * agale bhavoM meM AdhyAtmika vikAsa karAtI hai / * AgAmI - janmoM meM aniSTa phaladAyI hai / I uparyukta 15 binduoM para vicAra karane para yaha spaSTa ho jAtA hai ki sallekhanA kisI bhI prakAra se AtmahatyA nahIM hai / 5vIM zatI ke grantha sarvArthasiddhi meM granthakAra AcArya pUjyapAda svAmI ne likhA hai ki sallekhanA premapUrvaka svayaM aMgIkAra kI jAtI hai, balAt karAyI nahIM jAtI / (a07 / sU0 22) suprasiddha patrakAra zrI khuzavaMtasiMha ne bhI isa para apanA mantavya prakaTa karate hue kahA hai : "maiM mRtyu ko bilakula bhayaMkara nahIM mAnatA kyoMki mRtyu to eka utsava kI bAta hai, isa jaina-tattvadarzana para maiM zraddhA rakhatA hU~ / " AcArya vinobA bhAve ne bhI jaina-tattva-darzana kA na kevala samarthana kiyA kintu svayaM sallekhanA - vidhi ko aMgIkAra bhI kiyA aura jaba tatkAlIna pradhAnamaMtrI zrImatI iMdirA gAMdhI ne unase vyaktigata mulAkAta ko evaM unheM apane tyAga kA saMkalpa chor3ane kA anurodha kiyA taba ve aDiga bhAva se bole ki dIpAvalI ko hamArA samaya pUrNa hotA hai, ataH auSadha-grahaNa kA bhI hameM koI vikalpa nhiiN| ThIka dIpAvalI ko unakA dehavisarjana huA / yahA~ bhI maraNa ko AmaMtraNa na dekara usakA svAgata hI dRSTigocara hotA hai| vAstava meM sallekhanA mRtyupUrva hone vAlI AkulatA se tyAgavairAgyapUrvaka mukta karatI hai, yaha mRtyu ke mukha meM kisI ko balAt nahIM le jAtI / sallekhanA kI vyutpatti sat + lekhanA arthAt samyak prakAra kRza karanA hai, jisakA tAtparya hotA hai bhalI prakAra ghaTAnA / kyA ghaTAnA ? bAharI AvazyakatA aura bhItarI kaluSatA / inheM hI kAya evaM kaSAya- sallekhanA athavA bahiraMga evaM aMtaraMga sallekhanA kahate haiM / kAya - sallekhanA se zarIragata viSaile tattvoM se mukti, bhArIpana kA abhAva, kaSTa-sahiSNutA meM vRddhi aura Alasya Adi kA nivAraNa 9
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________________ sahaja ho jAtA hai| kaSAya-sallekhanA cittagata moha, rAga evaM dveSa + kA nirAkaraNa karake mana ko zAnta evaM prasanna banAtI hai| isa prakAra tana-mana kI nirmalatA prApta hone para vidAI kI belA maMgalamaya bana jAtI hai, mAtamarUpa nhiiN| yahI kAraNa hai ki eka mRtyu-mahotsava, aneka janmotsavoM se bar3hakara hai| AcArya samantabhadra svAmI ne isakI vyavasthita prakriyA ratnakaraNDaka zrAvakAcAra meM suMdara DhaMga se pradAna kI hai :___"sarvaprathama sneha-vaira kA bandhana tor3akara 'yaha putra strI Adi mere haiM, aura maiM inakA hU~', ityAdi sarva saMbaMdha chor3akara, bAharabhItara ke parigraha kA parityAga kara zuddhamanA hote hue madhura vacanoM 0 dvArA svajana-parijanoM se apane Apako kSamA kraaeN| unase kSamAyAcanA karane se pahale svayaM sabhI ko kSamA kreN| pazcAt guru caraNoM kA Azraya lekara unheM apane sabhI prakAra ke doSa nizchala (c) hokara batA de aura prAyazcitta svIkAra karake unhIM niryApakAcArya (sallekhanA-guru) se apane Upara paJca-mahAvratoM kA AropaNa karA le cha arthAt mahAvratoM ke saMskArAropaNa guru se kraaeN| yaha vratAropaNa mRtyu-paryanta ho| aba zoka, bhaya, avasAda (khedakhinnatA), prema, kaluSatA aura aprIti ke bhAva samApta karake apane bala evaM utsAha ko prakaTa karake amRtamayI zAstra-vacanoM dvArA mana ko nirmala bnaaeN| kAtaratA chor3a de| taduparAnta kramazaH Thosa AhAra ko ghaTAkara snigdha peya ko bddh'aaeN| pazcAt snigdha-peya bhI tyAga kara kharapAna dvArA udarapUrti kareM arthAt kAMjikAhArAdi se kAma leN| - antataH zuddha-jala para A jaae| apanI zakti dekha kara usakA bhI TU tyAga karake upavAsa aMgIkAra kareM aura paJcanamaskAra meM mana lagAkara sAvadhAnIpUrvaka apanI Ayu pUrNa kareM, deha visarjita kreN|" ... ra0ka0 zrA0 zloka 124-128 ] vaktavya yahA~ pUrNa nahIM hotA, tathApi vijJa-janoM ke liye saMketa hI paryApta mAna yahA~ lekhanI ko virAma diyA jAtA hai| . // OM zAMtiH // BACADGETS ESALASATSECRUCIRISESASARSATSECASICSLATSEISRCICIATSLICATICSATSEASAGATSeriaCATSARGANICTSESASAILATSECASICSEASEDICICISESASARGICTSECRECORATsge Pens kSullaka dhyAnasAgara ( SHOCTERISTITESHATTERRHOICELA RAMETERMITTERRIT ESHERIES
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________________ How to die a graceful death? (By Late Shri Champat Rai Jain, Bar-at-law) The one undertaking or business of the sadhu is the overthrow of death, which is held in the utmost dread by the generality of mankind. The sadhu aims at its destruction from the very commencement. nay, he cannot be said to have any other aim or ambition in life than the mastery of this most dreaded of foes. He gave up all undertakings and occupations on the eighth step (pratima) of the householder's path distributed and gave away all his possessions, excepting a few wearing apparel, on the ninth step, renounced all concern with worldly matters on the tenth step and dissociated himself with all else except the strip of a langoti, the feather whisk and the bowl on the eleventh. The langoti, too, is gone now ! In a word he has no earthly ambitions and pursuits left to obsess his mind as a sannyasi. Personal comforts he no longer seeks, for he has his body completely under control, having risen even above the automatism of bodily functions, such as excretion, urination and the like, to a very great extent. He enjoys the bliss appertaining to his real nature now all the time, that he can remain absorbed in the samadhi (undisturbed attitude) of Self contemplation, but he knows that the happiness, he thus enjoys, is but a shadow of the real thing, though enrapturing eveny as such. He longs to remove the cause which stands in the way of his enjoyment of real bliss. With respect to knowledge also, he knows that there are infinitely greater treasures in the soul than he is able to avail himself of in his present state, and he
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________________ is anxious to reach the all-embracing all-sufficing knowledge speedily. The same is the case with life which has the terrible monster-Death-staring it in the face! The saint knows that immortality is the nature of the soul and he is bent on the destruction of the causes that stand between him and life abundant and infinite and full. He further knows that the one cause of all these short-comings and troubles of his is the association of matter, which is also the form which the dreaded Foe, namely, Death, assumes and without the disruption of which it cannot be overpowered. He believes that the tearing asunder of Spirit from matter is possible, but only for him who is endowed with the most resolute iron will. He is aware of his own deficiency in respect of the requisite quality of will, without which Self contemplation, the cause of Seperation between Spirit and Matter, cannot be accomplished in the desired way. This means that he cannot hope to conquer Death in one life, but expects to train himself steadily for the final contest, through a course of training extending over several (usually from three to five) lives. Nor is he dismayed at the prospect of delay; for what is a delay of four or five lives, as compared with the infinity of lives he had had in the infinity of time that is known as the past, and the infinity of those the soul shall have to assume in the future, as an unemancipated ego? The sadhu knows that merit acquired in one life is not destroyed or nullified by death, but becomes the main factor in the shaping of the conditions of the next life and leads to desirable and beneficial kinds of reincarnations in the future. Thus, the amount of llll
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________________ indomitable iron will, which he develops, now will secure for him a rebirth in conditions and surroundings that will make it easier in the next life to adopt and practise the rules of Right Conduct. He, therefore, issues his challenge to the terrible Foe in language such as this : 'I know, I am not able to destroy thee in this life, or in the next one to come, or even in the one following the next one. I shall, therefore, be unable to resist being devoured by thee for some time yet; but I shall so arrange matters that each time that I pass down thy omnivorous throat, I may be developing my will more and more. Thus if I have no will to defy thee with this time, next time I shall have an ounce of it, and in the second, about a pound, then a ton, and, finally, an irresistible, inexhaustible store! Then I shall crush thee through the fingers of my hand, so to speak. Beware, then and let my challenge be registered !' The challenge thrown out, the sadhu is never afraid of death, but seeks to encounter it, howsoever and wheresoever it may come. He does not for that reason run away from any place, nor turn away, through fear, from any situation in which he finds himself placed. As already said, life has but one occupation for him now-the conquest of the eternal enemy and he goes about fearlessly, ready to face it any-where and at any time, unflinchingly. If he is insulted or attacked by man or beast or even by any form of super-human agency, he will not move an inch, but will strive his utmost to remain absolutely tranquil and unruffled, avoiding even the cherishing of an angry thought in his mind. He has destroyed all sense of attachment to his body, and CONTATTICOS ESSENTIELLES 93 JOSEPERTIESSHEMALETAS ES CALIENTES DE LAS DIDEERE DESCHIDE TOREBRAL SENADOR D E
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________________ cannot, therefore, regard its afflictions and inflictions as his own in any sense. He who beats or insults his body, therefore, does nothing which he can or ought to resent. Similarly, he has no love left in him for his personality-the name which he bore when he was not ordained, and the appurtenant personal paraphernalia that he possessed as a householder. It is not possible for any one to disturb him by slandering his good name, for that reason. When attacked, he does not even wish for a speedy termination of the assault or trouble or discomfort. He simply turns his attention inwards and throws himself in the attitude of kayotsarga (detachment from the body), till the assault be over or death put an end to the trouble. The idea of a flight will never enter his mind; for what should one be not afraid of, but rather anxious to meet, death fear or flee from? There are five kinds of deaths, namely (1) Pandita Pandita (literally, wise wise, hence the Master's) (2) Pandita (the wise-man's) (3) Bala-Pandita (literally, child-pandita's) (4) Bala (literally, Child's) and (5) Bala-bala (literally, child-child, hence the fool's) The Master's 'death' is the dissociation between Spirit and Matter, as in the case of the Tirthankara, whose body is dispersed, and vanishes like camphor, leaving the Spirit pure and undefiled, which as such immediately ascends to the topmost part of the Universe, to reside there, for ever in the enjoyment of Infinite, All-embracing Knowledge, Infinite Perception, Unending Bliss, Infinite Life, that is Immortality, and all other Divine attributes. 98
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________________ The Wiseman's mode is the death of the saint. He dies but in a tranquil state, neither grieving for honor lamenting the approach of the end in any way. The Bala-Pandita is the death of the selfcontrolled, partly-disciplined householder, whose interior is illumined with Right Faith. The bala form of death is the death of the uncontrolled true believer. The bala-bala signifies the mode of dying of the soul that is steeped in ignorance and wrong-living. The difference between the bala and the bala-bala death lies in the fact that the former is the death of a faithful but undiciplined being, while the latter is the death of the very worst type, implying ignorance and want of selfcontrol. The Pandita-pandita 'death' leads to the immediate realization of the coveted Supreme Status. It is no death at all, in reality, being simply a translation to the Abode of Gods, the pure Perfect Souls in nirvana. The Pandita death leads to the highest heavens, where the saint enjoys great felicity and pleasure for very very long periods of time, whence descending he is rebom, in due course, in auspicious and desirable surroundings amongst men. Here he soon finds himself surrounded by all sorts of felicities and facilities and inducements for the acquisition and practising of the Right Faith. The bala-pandita death leads to lower heavens, where also the felicity is great. The bala-pandita soul also is reborn amongst men on the termination of the heavenly incarnation. The bala death leads to a human birth, and may even lead to heaven in AD DEADORES SADCASACASA
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________________ favourable circumstances. 9: The bala-bala death always leads to undesirable conditions, except where tapascharana (asceticism) is practised under the influence of a faith which, though not of the right sort, enjoins its practising, in which case the individual will reach lower heavens, and all will subsequently, in ordinary cases, be reborn amongst men under inauspicious circumstances. In the worst cases, the bala-bala death is the source of the most undesirable conditions and surroundings. The soul is sure to descend into hells, which may be for a very very long term of life, in the very worst cases. Those who die in the bala-bala mode generally descend into the animal kingdom and may be reborn amongst minerals and plants. Some even sink back into what is known as nigoda, which is almost like an unending eternal stupor. * The bala-bala death will also lead to a human birth where some sort of active goodness is present to modify the effect of evil and vicious ignorance. The form of the future rebirth is usually fixed about the time that a third of the life-force (the force of longevity) remains to be gone through in any particular form. If it is not fixed then, it will be fixed when a third of that third remains to be gone through, and again, if not determined even then, when a third of the remainder is left to live, and in any case at the moment of death. But what is fixed in this manner is the general type of the gati (one of the four main types of embodied existence, namely, human, celestial, sub-human and hellish). The actual form and other attendant cirumstances
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________________ would seem to depend on the nature of the thoughts and feelings actually prevailing in the mind at the moment of death, so that where these are characterized by tranquillity, self-knowledge, and veneration for the Tirthankaras, Liberated Ones, Saints and Scripture, the conditions of rebirth will be of the most auspicious and the least undesirable type; and vice versa. It would thus seem that the two psychical or psychological factors which play the greatest part in the determination of the nature of the future re-incarnation are character and feeling, the former determining the gati, and the latter the actual grade of beings in the particular gati. The sadhu, therefore, does not suffer death to come to him unprepared, but detemines to control his disposition and inner feeling both. The former is altered by the acquisition of Right Faith and illumined with the light of Right Knowledge, and the latter is controiled by the rules of constituting Right Conduct. Hence, where Right Faith is acquired too late, that is to say after the type of the gati has been fixed for the future rebirth, it is powerless to replace it in that very life, though, short of this, it will do much to modify, for the better, the nature of the conditions of existence within it. This is because the stamp of disposition once firmly impressed on the karmana-sarira (an invisible inner body which is the repository of character) is indelible for that life, though capable of modification by subsequent deeds to a very great extent. Thus, if a person has already incurred the liability to be reborn in the tiryanca gati that embraces all forms of the mineral, the vegetable and the animal kingdoms, and 17
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________________ includes even the lowest and therefore the most undesirable form of life, known as nigoda, no subsequent change of beliefs, on his part, in that 8 particular incarnation, can cancel the liability that has been incurred, though the tinge of his prevailing convictions and thoughts at the last moment of life may be such as to lead him to be reborn amongst the best forms of existence within its range. Similarly, if a person has engendered the karma for a rebirth in hell, it is possible for him by his subsequent good action and right beliefs to reincarnate in the best of the conditions that are available in the gati or to descend to the lowest and the most dreadful of its grades by further perverse thinking and living. The death the saint aspires to attain to is termed samadhi-marana or sallekhana, that is to say the death of self-control. Even advanced householders aspire for this auspicious form of death. The saint does not like to die like a fool, as a rat in a trap, so to speak. He selects his own time and conditions for death. He perfects himself for it through a long course of training, so that he should not flinch or be deterred in his resolution at the moment of the superme test. The course recommended extends over a period of twelve years, which is to be divided into six unequal parts and devoted to the performance of desireeradicating asceticism. The first four years he should devote to the special form of tapas known as kayaklesa (bodily afflictions), to be followed by a similar period characterized by the avoidance of the six rasas, namely, (1) milk (2) curds (3) ghee
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________________ (clarified butter) (4) oils, (5) sugar and (6) salt. Of the remaining four years, two are to be spent in reducing the quantity of food and the avoidance of the rasas, then a year in living on reduced "rations", after which six months should be spent in performing some sort of less trying asceticism, and the last six months, in practising some of its severes. Thus disciplined the saint may hope to be able to control his inner conditions and future destiny both at the moment of death. The time for sallekhana death should be such as is pleasant, and not likely to add to the discomfort of the saint. The place should also be one where trouble and inconvenience and discomfort are not very likely to be encountered. The saint, who peforms sallekhana, places himself under the guidance of a well qualified and experienced acharya (leader of saints), who superintends the ceremony, and appoints other saints to take care of and attend upon him. Sallekhana is performed either at a time deliberately chosen, or in case of accidents when the probability of death is almost tantamount to a certainty. If there be doubt, and the saint is not willing to undertake sallekhana at once, he should adopt a qualified vow for a certain period of time, after which sallekhana is to be terminated if death does not occur in the interval, but there is no other difference between the qualified and the regular form. Even when deliberately undertaken, sallekhana death is not suicide. It is not inspired by any of those sorrowful or gloomy passionate states of the ESTE SECRETSEPTIEMBRES DE LA ESCUELA 93 STELLEICESTER EIGENES DE ARTERIES E L S
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________________ mind that amount to an unhinging of the mental balance and imply a fit of temporary insanity characteristic of a suicide's mind. On the other hand, it is characterised by the utmost degree of mental clarity and urged by the pious ambition to control one's destiny, and through it, ultimately, death itself. As said in the Householder's Dharma : "Sallekhana death must be distinguished from suicide. It is undertaken only when the body is no longer capable of serving its owner as an instrument for the observance of Dhamma, and when the inevitabiliy of death is a matter of undisputed certainty. In such cases, when life may be said to confess judgment to the claim of death, the adoption of the sallekhana attitude is calculated to directly strengthen the soul and to prevent its future rebirth in any but the best surroundings. Those who adopt the sallekhana vow, immediately become self-composed and self centred; they cease to be agilated by personal considerations and suffering and rise above the cravings and "longings of the world. The result of the terribly resolute frame of mind implied in the sallekhana vow on the departing soul is simply wonderful and immediately raises its rhythm, lifting it out of the slough of despond and negativity. The man who wanders or tosses about, hither and thither, weeping and crying, in the closing moments of life, and spends the little time at his disposal in making vain efforts to avoid the unavoidable, is nowhere compared with him who, realizing the hopelessness of the SADRESSEFAREEDARBETARESENCADRE DESCENDERADES SEEMEDELA DEFENSE
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________________ endeavour to save his life earnestly applies himself to control his destiny. The result is that while the latter attains to deva birth in the highest heavens, the former only finds himself in painful and uneviable circumstances and surroundings'. Except as indicated above, sallekhana is forbidden in the Scripture of Truth, as will be evident from the following from the "Bhagawati Aradhana" (by St. Sivakoti) : "Bhakta-pratyakhyana marana (sallekhana) is not proper for him who has many years of saintly life before him, who has no fear of starvation from a great famine, who is not afflicted by an incurable disease, and who is not faced by any sudden cause of death. Whoever desires to put an end to his life, while still able, with his body, to observe the rules of the Dharma and of the Order properly, he falls from the true Path!" The sadhu, intent upon the observance of the sallekhana vow, begins by giving up solid foods, taking to such sustaining liquids as milk, curds, whey and the like, and finally, comes down to hot water, which too is given up as soon as he is able to sustain himself on the strength of his indomitable will. He now refrains from all kinds of foods and drinks till the last moments of life. If trouble comes and the cravings of hunger and thirst are overpowering, he engages himself in holy meditation, going over in his mind the amount of food and water which he has taken in the course of the infinity of lives through which he has passed, on 21 466
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________________ the infinity of time that is known as the past. 'If the quantity that has been absorbed by him thus far has not produced satiety or satisfaction, it is not likely that what he could take now in the shape of food and drink would do so either! Thus, by dwelling upon his undisciplined past, and comparing the horrors of the different grades of life, through which he has passed as an incarnating ego, with the advantages arising from self-discipline, he is soon enabled to destroy the longings of the fleshly nature; and under the instruction of the holy acharya, who is at all times watchful over his great undertaking and ever ready to dispel disturbing agitation, with the ambrosia of sweet discourse, speedily overcomes all forms of distractions. With reference to attending to the bodily comforts and needs, there are three kinds of the 3 pandita death which the saint aspires to attain. These are : (1) the prayopagamana, which precludes attending to bodily needs and comforts altogether, (2) the ingini marana, that admits of one's attending on one's self, but forbids receiving help or assistance from another, and (3) the bhakta pratijna that permits attendance and service of both kinds. Of these, naturally, the first kind of the pandita marana is regarded as the most meritorious, as it leads to the greatest development of the will. The next in the order of merit is the ingini marana, and . last of all comes the bhakta pratijna. The saint performing the prayopagamana mode of sallekhana death becomes, towards the end of the process,
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________________ Bewaakshawkesbuzkee completely estranged, in thought, from his body, which is henceforth allowed to lie like a log of wood, uncared for and unattended by its owner, who does not allow any one else either to attend to its needs. Massage and the cleaning of the bodily impurities with purified water is permitted in the other two forms of the sallekhana death. In addition to saints, even householders may join in the service of a sadhu that is embarked on sallekhana death, and they can render valuable service when he is unable to move about from enfeeblement, by arranging to have their own food prepared nearer to his residence, thus placing themselves in a position to offer him suitable food, nearer at hand, in strict accordance with the rules. In addition to those forms of help already referred to, the purification of his seat, the kamandalu and the picchi may also be done for him by another. At night he may lie on smooth even ground after it has been duly seen to be free from insect-life, or use a mat of straw or dry grass, a wooden plank or a slab of stone. These will have to be 'insect-freed' likewise. Towards the end of the sallekhana death the saint endeavours to conquer sleep itself, and spends the whole of his time in holy meditation. Those who attend on a saint duly set out on the accomplishment of the sallekhana death, should be endowed with great faith and wisdom, and should refrain from all kinds of show of sentimentalism that might cause him to waver in his resolution or to be agitated in thought. They should exclude all undesirable visitors and hangers-on and should 036600000 23 40006
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________________ always endeavour to strengthen him in his arduous faith and conduct, by means of the narration of stories of great ascetics who have successfully gone through the trying ordeal, as well as of discourses on the merit of dharma, propounding the doctrines of Faith and describing the terrible sufferings which unemancipated souls have undergone and shall have to undergo in their migratory career in the future. The effect of these narrations is extremely soothing, and wonderful alltogether. It brings into manifestation something of the higher energy of the spiritualised will, that is an attribute of the soul, and that speedily puts an end to all kinds of lower cravings and undesirable forms of feelings filling the mind with the utmost degree of vairagya (spirit of renunciation). With his soul resting, as it were the unshakable rock of Right Faith, his mind illumined with the light of pure Truth, that is Right Knowledge, and his actions all regulated and controlled by the highest form of will-developing vairagya, namely Right Conduct, the saint is more than a match, for evil karma and the pain that is the progeny of karma. He disregards his suffering as a champion-athlete disregards the few scratches that he gets in a scuffle against his adversary. Thus filled with the spirit of holiness and vairagya, he recites the great Obeisance mantram (auspicious formula) till the mortal coil is shuffled off, and sallekhana terminates in a rebirth in the soul-enrapturing scenery and surroundings of the heavenly regions, the abodes of devas (celestial beings). ********* SESORISCHE TECNICHELATINA EXHAUSSISCIPANTES SOLUTIONS
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________________ e mRtyu mahotsava mRtyu- mahotsavaH mRtyu - mArge pravRttasya vItarAgo dadAtu me / samAdhi-bodhi-pAtheyaM, yAvanmukti-purI puraH // 1 // anvayArtha - ( yAvat) jaba taka (mukti-purI) muktirUpI nagarI (puraH) sammukha na A jAe, ( vItarAgaH ) vItarAga bhagavAn ( mRtyumArge) mRtyu-mArga para ( pravRttasya me) agrasara mujhe (samAdhi - bodhi-pAtheyaM) samAdhi aura bodhirUpI pAtheya ( dadAtu ) pradAna kareM / jIrNa huI mama jIvana-rekhA, Aja ataH mere svAmI ! huA mRtyu kI ora agrasara banakarake zivapathagAmI / jaba taka mokSa-nagara nA Ae, mujhe mArga kA vyaya denA, denA bodhi- samAdhi sAdhanA, kAyA meM kitanA rahanA ? // antardhvani : arahaMtadeva mujha sallekhanAdhArI sAdhaka / kSapaka ko, jo maraNa ke sanmukha hU~, bodhi arthAt ratnatraya kA lAbha evaM samAdhi arthAt samatA/zuddhopayoga pradAna kareM, jo mere lie mokSa jAne taka saMbala bane / Essence: May the passionless Lord Jinendra grant me now advancing towards the last moments of this life, provisions like Bodhi i.e. the acquirement of 3 divine jewels viz. Correct faith, wisdom and conduct, and also Samadhi i.e. deep trance for my journey to Liberation, that can energise me on the way till the goal is achieved. 1
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________________ kA kAmakArakapa mRtyu mahotsava kalakala kAlakara kalyA kRmi-jAla-zatAkIrNe, jarjara deha-paJjare / bhajyamAne na bhetavyaM, yatastvaM jJAna-vigrahaH // 2 // ___ anvayArtha (kRmijAlazatAkIrNe) saikar3oM jIva-jantuoM ke / samUha se vyApta (jarjare) jIrNa-zIrNa (dehapAre) deharUpI piMjare / ke (bhajyamAne) naSTa hone para (na bhetavyaM) bhayabhIta nahIM honA cAhie (yataH) kyoMki (tvaM) tuma (jJAna-vigrahaH) jJAna-zarIrI ho| kRmi-gaNa-pUrita, jarA-jarjarita, kArA hai mAnava-kAyA, apane karma-udaya ke kAraNa, maiMne yaha baMdhana paayaa| yadi yaha nazvara naSTa ho rahI, maiM kAhe ko ghabarAU~? maiM hU~ jJAnazarIrI cetana, kyoM samAdhi nA apanAU~ ? // antardhvani : deha eka purAnA evaM jIva-jantuoM se bharA piMjarA hai, ataH he Atman ! isake naSTa hone para tujhe bhayabhIta / ke hone kI kyA AvazyakatA hai ? tU to jJAnazarIrI hai na! Essence : This old body-cage is filled with several hundreds of minor living-beings like worms etc. If death destroys it there is no question of panic, because O living-being! your true body is knowledge.
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________________ laNAkAlaNAkAlakAlAba mRtyu mahotsava kalakalAkAraNAkAlamA jJAnin ! bhayaM bhavetkasmAtprApte mRtyu-mahotsave / svarUpasthaH puraM yAti, dehI dehAntara-sthitim // 3 // anvayArtha (jJAnin !) he jJAnI jIva! (mRtyu-mahotsave) mRtyu-mahotsava ke (prApte) prApta hone para (bhayaM) bhaya (kasmAt) kisase (bhavet) ho sakatA hai ? (dehI) jIvAtmA (svarUpasthaH) svarUpa-sthita ho (dehAntarasthitiM puraM) anya deha meM sthitirUpa nagara ko (yAti) prApta hotA hai| jaba koI jana dhUma-dhAma se, anya-nagara rahane jAtA, nava-nivAsa ke zubha-avasara para, vaha na tanika bhI ghbraataa| mRtyu-mahotsava kI belA meM, jJAnI ! tumako bhaya kaisA? AtmalIna cetana ko nUtana, tana milatA kaMcana jaisaa|| antardhvani : he jJAnI jIva! terI mRtyu eka mahotsava banakara AyI hai| ratnatraya svarUpa meM sthita AtmA aba isa jIrNa-zIrNa zarIra ko chor3a eka divya navIna zarIra meM rahane jA rahI hai| ghara badalate samaya Dara kaisA? yaha to Ananda kA avasara hai| ___Essence :0 wise aspirant! on the occasion of A D_your Death-festival what is there to be afraid of? 4 The soul absorbed in its own nature, peace, is just getting transfered to a new city i.e. an ultra fresh de body!
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________________ kalamakAra kalamalakAlaNAkaNa mRtyu mahotsava karuNAkAlampAkAkhAkaraNakA sudattaM prApyate yasmAd, dRzyate pUrva-sattamaiH / bhujyate svarbhavaM saukhyaM, mutyu-bhItiH kutaH satAm // 4 // ___anvayArtha (satAM) satpuruSoM ke pAsa (mRtyubhItiH) mRtyu / 7 kA bhaya (kutaH) kaise (dRzyate) dekhA jA sakatA hai, (yasmAt) / jisa mRtyu ke kAraNa (pUrvasattamaiH) pUrvavartI satpuruSoM ke dvArA (sudattaM) supAtroM ko pradatta dAna (prApyate) prApta aura (svarbhavaM) / svarga meM honevAlA (saukhyaM) sukha (bhujyate) upabhukta huA hai ? satpuruSoM ne satpAtroM ko, jo-jo uttama-dAna diyA, svarga-sukhoM ke saMga use phira, mRtyu-kRpA se prApta kiyaa| taba sajana kyoM Dare mRtyu se, jo cetana ko hitakArI? iSTa-pradAtA ko isa jaga meM, kauna kahegA apkaarii?|| antardhvani : pUrvavartI bhavya-jIvoM ne mRtyu kI kRpA se hI supAtroM ko pradatta dAna kA phala evaM svargIya sukha prApta kiye the| / aise puNya phala ko pradAna karanevAlI mRtyu se sadAcArI manuSya / / / kyoM ghabarAyegA? arthAt satpuruSa meM mRtyu-bhaya dRSTigocara nahIM / 8 ho sktaa| Essence : How can the fear of death possess gentlemen, who, since olden times, by death's i grace, have acquired the fruits of their auspicious deeds like charity for benevolence and for religious d guides and also enjoyed the divine pleasures of Paradise?
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________________ kAlaya kalaMka hA mRtyu mahotsava kalama kA kala kamyU Aga duHkha-santaptaH, prakSipto deha-pAre / nAtmA vimucyate'nyena, mRtyu-bhUmipatiM vinA // 5 // anvayArtha-(AgarbhAt) garbhAvasthA ke prArambha se (dehapaJjare) deharUpI piMjare meM (prakSiptaH) DAlI gayI (duHkhasantaptaH / AtmA) duHkhoM se santapta AtmA (mRtyubhUmipatiM vinA) mRtyu| rUpI rAjA ke binA (anyena) anya dvArA (na) nahIM (vimucyate) / vimukta kI jaatii| tana-piMjare meM par3I huI hai, AtmA garbha-avasthA se, Akula-vyAkula hai isa tana kI, karmAdhIna-vyavasthA se| jyoM bandI ko bandI-gRha se, rAjA bandhana mukta kare, mRtyurAja bina tana-bandhana se, kauna mujhe nirmukta kre?|| antardhvani : tana-piMjare meM karmoM dvArA bandhana-baddha AtmA ne 2 garbhAvasthA se aneka kaSTa uThAe haiN| mRtyurUpI rAjA ke atirikta aisA kauna hai jo mujhe isa kArAvAsa se mukta kara sake ? Essence : In the mother's womb itself your soul has been put behind the bars in this bodyD_cage, who else, but King Death can grant you | freedom from this imprisonment ?
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________________ be mRtyu mahotsava sarva-duHkha-pradaM piNDaM, dUrIkRtyAtmadarzibhiH / mRtyu - mitra - prasAdena, prApyante sukha - sampadaH // 6 // anvayArtha - ( mRtyu - mitra - prasAdena ) mRtyurUpI mitra ke prasAda se (sarvaduHkhapradaM piNDaM) sarva duHkhoM ko pradAna karanevAle piNDazarIra ko ( dUrIkRtya ) dUra karake (AtmadarzibhiH) AtmadarzI janoM dvArA (sukha - sampadaH) sukha-sampadAe~ ( prApyante) prApta kI jAtI haiN| nara-tana pA nara nartana karatA, kAraNa yaha mohI-mana hai, saba duHkhoM ko denevAlA, duSTa - piMDa yaha nara-tana hai / isI piMDa se piMDa chur3Akara, mRtyu -sakhA sukha detA hai, AtmadarziyoM se pratiphala meM, svayaM nahIM kucha letA hai // antardhvani: AtmadarzI sAdhaka mRtyurUpI mitra kI kRpA se hI sarva duHkhoM ke piMDa isa zarIrarUpI piMr3a se piMDa chur3Akara sukhasaMpatti ko prApta karate haiM ! mRtyu-mitra se bhaya kaisA ? Essence: Those who have attained selfrealization, acquire pleasures and treasures only after setting apart this body, a torture-filled troublegiving pest, through the grace of their 'friend in need', Death! 6
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________________ chalakAkA kAlakA mRtyu mahotsava kalakala kalAkAra kA mRtyu-kalpa-drume prApte, yenAtmArtho na sAdhitaH / nimagno janma-jambAle, sa pazcAt kiM kariSyati // 7 // ___ anvayArtha (yena) jisake dvArA (mRtyu-kalpadrume prApte) / mRtyurUpI kalpavRkSa prApta hone para (AtmArthaH) Atma hita (na sAdhitaH) nahIM sAdhA gayA, (janmajambAle) saMsArarUpI kIcar3a 2 meM (nimagnaH saH) nimagna vaha (pazcAt) AgAmI kAla meM (kiM kariSyati) kyA kara legA? jisako avasara prApta na hotA, use na koI cArA hai, para jo avasara pAkara khotA, vaha durmati kA mArA hai| mRtyu-kalpataru ko pAkara bhI, jo hita-sAdhana nA karatA, vaha bigAr3atA-nija-bhaviSya ko, janma-paMka se nA taratA // antardhvani : vAstava meM samAdhimaraNa kalpataru hai| avasara / prApta karake bhI jo kumaraNa karate haiM, AtmA kA hita nahIM sAdhate, ve manuSya bhava ko khokara saMsAra ke kIcar3a meM jA par3ate haiN| svarNima avasara ko ga~vAnevAle abhAge mAnava apanA bhava bigAr3akara bhaviSya meM kyA Atma-kalyANa kareMge? Essence : A fool, who doesn't accomplish his i soul's goal even on finding this wish-fulfilling tree, Death, would then accomplish what, after sinking in is the quicksand of this misery filled world ? . d
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________________ kalakala kAlaNAkAlamA mRtyu mahotsava kalAkAra kalAkAra kalyU jIrNaM dehAdikaM sarvaM, nUtanaM jAyate yataH / sa mRtyuH kiM na modAya, satAM sAtotthitiyathA // 8 // anvayArtha (yataH) jisase (jIrNaM dehAdikaM) jIrNa dehAdi (sarva) sarva (nUtanaM) navIna (jAyate) ho jAte haiM, (saH mRtyuH) vaha mRtyu (kiM) kyA (satAM) satpuruSoM ke (modAya) harSa ke lie (na) na hogI, (yathA) jisa prakAra (sAtotthitiH) puNya kA udaya hotA hai ? jIrNa-zIrNa dehAdika sAre, jisase nUtana ho jAte, usI mRtyu se mohI prANI, nA jAne kyU~ ghabarAte / puNya-karma kA udaya manuja ko, jyoM pramoda se bharatA hai, deha-chUTanA satpuruSoM ko, tyoM Anandita karatA hai| antardhvani : jisa mRtyu se vRddhAvasthA dvArA jarjarita zarIra / Adi yahIM chUTa jAte haiM aura navIna sundara dehAdi prApta hote haiM, kyA vaha mRtyu, puNyodaya kI bhA~ti, sajjanoM ke mana ko Anandita nahIM karegI? avazya kregii| Essence : As good luck delights gentlemen, would not Death too be glorious for them, by the e grace of which the rotten old body etc. are replaced I by fresh ones?
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________________ mRtyu mahotsava sukhaM duHkhaM sadA vetti, dehasthazca svayaM vrajet / mRtyu - -bhItistadA kasya, jAyate paramArthataH // 9 // anvayArtha - ( dehasthaH) deha meM sthita jIva ( sukhaM duHkhaM) sukha-duHkha ko ( vetti ) jAnatA hai (svayaM) svayaM (vrajet) prayANa karatA hai (paramArthataH) paramArtha se ( mRtyu-bhItiH) mRtyu kA bhaya (kasya ) kise (jAyate) ho sakatA hai ? (tadA) taba (sadA) sadA (ca) aura deha - nivAsI cetana apane, sukha-dukha ko dekhe-jAne aura kisI dina isI deha se svayaM nikalane kI ThAne / svecchA se jAnevAlA kyA, kabhI kahIM ghabarAtA hai ? na sallekhanAdhArI nara ko, yama kaMpita kara pAtA hai // antardhvani : zarIradhArI jIva sadaiva sukha-dukha kA vedana karatA hai aura Ayu pUrNa hone para svataH zarIra ko chor3a jAtA hai / aise meM yathArthataH mRtyu-bhaya kise ho sakatA hai ? arthAt jaba jIva svayaM sthAnAntarita hotA hai, taba bhaya kA prazna hI kahA~ uThatA hai ? Essence : Throughout the life, the soul experiences pleasures and pain, ultimately it itself discards the body. Actually who would then fear death, if he knew the fact that he himself is taking leave of his body? 9
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________________ we mRtyu mahotsava saMsArAsakta-cittAnAM, mRtyurbhItyai bhavennRNAm / modAyate punaH so'pi, jJAna-vairAgyavAsinAm // 10 // anvayArtha - (saMsArAsaktacittAnAM nRNAM ) saMsAra meM Asakta hai citta jinakA, aise manuSyoM kI (mRtyuH) mRtyu (bhItyai) bhaya ke lie (bhavet) ho sakatI hai (punaH) aura (saH api ) vaha mRtyu bhI (jJAnavairAgyavAsinAM ) jJAna evaM vairAgyavAsiyoM ke lie (modAyate) AnandakArI hotI hai / chor3a na pAte viSaya - sukhoM ko, jaba chUTeM, taba Darate haiM, jo saMsArAsakta bane ve, Darate-Darate marate haiN| lekina jJAna-virAga-nivAsI, anAsakta hote jAte, aura anta meM harSita-mana ho, mRtyu- mahotsava ko pAte // - antardhvani : saMsAra meM Asakta manavAle jIvoM kI mRtyu bhaya kA kAraNa banatI hai, kyoMki vahA~ iSTa-viyoga hai; paraMtu jJAna aura vairAgyasaMpanna jIvoM kI mRtyu unheM bhayabhIta nahIM, AhlAdita kara detI hai| Essence : People, who's minds are engrossed in the wordly affairs, are of-course frightened of death. Those who dwell in wisdom and detachment, enjoy even death ! 10
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________________ mRtyu mahotsava purAdhIzo yadA yAti, sukRtyasya bubhutsayA / tadAsau vAryate kena, prapaJcaiH pAJca bhautikaiH // 11 // anvayArtha - (yadA) jaba (purAdhIzaH) jIvAtmA ( sukRtyasya ) puNya (bubhutsayA) jAnane kI icchA se (yAti) prayANa karatA hai, ( tadA) taba ( pAJcabhautikaiH prapaJcaiH) paJcabhUta-saMbaMdhI prapaJcoM ke mAdhyama se (aso) vaha (kena) kisake dvArA (vAryate) rokA jA sakatA hai ? pUjA, dAna, paThana zAstroM kA, japa-tapa, sevA guru-jana kI, dIna-dukhI jIvoM para karuNA, vidhi hai puNya-upArjana kI / apanA arjita puNya dekhane, jaba cetana tana se jAtA, paMcabhUta ke prapaMca se taba, koI roka nahIM pAtA // antardhvani : jaba jIva apane puNya phala ko jAnane kI icchA se isa apavitra deha ko visarjita kara mahAprayANa karatA hai, taba use pRthvI, jala, vAyu, agni aura AkAza ke prapaJcoM dvArA kauna roka sakatA hai ? arthAt maraNonmukha mAnava kA maraNa kisI bhI vidyA se TAlA nahIM jA sakatA ! Essence: When the soul leaves this body to investigate its own auspicious deeds, who can prevent it through the treatments pertaining to the five bhutas viz. water, air, fire, clay and space ? 11
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________________ mRtyu mahotsava mRtyu-kAle satAM duHkhaM, yadbhavedvyAdhi-saMbhavam / deha-moha - vinAzAya, manye ziva-sukhAya ca // 12 // meM anvayArtha - (satAM) satpuruSoM ke ( mRtyukAle ) mRtyukAla ( vyAdhisaMbhavaM ) vyAdhiyoM se utpanna (yat) jo (duHkhaM) duHkha ( bhavet ) hotA hai, (manye) maiM samajhatA hU~ ( dehamohavinAzAya ) deha-saMbaMdhI moha naSTa karaneke lie (ca) aura (zivasukhAya ) zivasukha ke lie hotA hai / mRtyu-kAla meM satpuruSoM ko, jo pIr3A uTha AtI hai, karma- janita kucha tIvra vyAdhiyA~, AkulatA upajAtI haiN| maiM to mAnU~ yaha pIr3A hI, deha-moha ko dUra kare, samatA kA avasara pradAna kara, ziva-sukha se bharapUra kare // antardhvani: mRtyu ke samaya yadi koI vyAdhijanita pIr3A utpanna ho jAye, taba aniSTa cintana na karake yahI samajhanA cAhie ki yaha pIr3A mere deha-moha ko naSTa karane AI hai athavA yaha mAnanA cAhie ki kaSTa ke binA sukha nahIM milatA; yaha kaSTa mujhe mokSa-sukha pradAna karegA, kyoMki pratikUlatA meM karmoM kA kSaya tIvra gati se hotA hai| Essence : If during the end of their life, gentlemen have to face severe painful situations on account of disease, never mind it. In my opinion, this is for destroying bodily attachment and acquiring bliss of liberation. 12
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________________ mRtyu mahotsava jJAnino'mRta-saGgAya, mRtyustApakaro'pi san / Amakumbhasya loke'smin, bhavetpAka-vidhiryathA // 13 // anvayArtha - (asmin loke) isa loka meM (yathA ) jisa prakAra ( Amakumbhasya) kacce ghar3e kI (pAkavidhiH) pAkavidhi ( tApa - karaH san api) tApakArI hote huye bhI (amRtasaGgAya) jala ke samAgama ke lie ( bhavet) hotI hai, usI prakAra ( jJAninaH ) jJAnI kI ( mRtyuH) mRtyu (amRtasaGgAya) amaratva ke samAgama ke lie hotI hai| jyoM ghaTa detA agni- parIkSA, phira jala-dhArI bana pAtA, mRtyu- parIkSA dekara jJAnI, tyoM hI zivapura ko jAtA / zItalatAdhArI honA ho, to Avazyaka hai tapanA, mRtyu - tApa se kAtara -jana ko, mokSa sadA rahatA sapanA // antardhvani : jisa prakAra loka meM, kacce ghar3e ko agni meM tapA kara hI pakAyA jAtA hai, pazcAt vaha jala ko dhAraNa karane meM samartha hotA hai, usI prakAra jo sAdhaka samAdhimaraNa meM tapakara kharA nahIM utarA, vaha mokSa ke amRta ko apane meM dhAraNa nahIM kara sakatA / Essence : How would a pot of clay, hold cool water unless it has been reddened on the hot flames of fire ? Likewise what wise-being, in this universe would attain the nectar of liberation without experiencing the heat of Death? 13
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________________ kalAkalA kalA kalAkaNa mRtyu mahotsava kalakala kukhapaNAkAlApA-kRSNa yatphalaM prApyate sadbhivratAyAsa-viDambanAt / tatphalaM sukha-sAdhyaM syAnmRtyu-kAle samAdhinA // 14 // anvayArtha - (sadbhiH) satpuruSoM dvArA (vratAyAsaviDambanAt) vratoM ke puruSArtha-saMbandhI kleza se (yat phalaM) jo - phala (prApyate) prApta kiyA jAtA hai, (mRtyukAle) mRtyu-kAla meM / (samAdhinA) samAdhi ke dvArA (tat phalaM) vaha phala (sukh| sAdhyaM) sukhapUrvaka sAdhane-yogya (syAt) ho sakatA hai| sajana aura vivekI mAnava, pApa-paMka se Darate haiM, ataH vratoM ko dhAraNa karake, unakA pAlana karate haiN| isa udyama kA jo phala hotA, usako vaha nara bhI pAtA, jo bar3abhAgI maraNa-kAla meM, satsamAdhi ko apnaataa|| antardhvani : jisa phala ko sajjana manuSya vratAcaraNa-saMbandhI prayatna ke kleza uThAkara prApta karate haiM, mRtyukAla meM samAdhi dvArA vahI phala sukha-sAdhya arthAt anAyAsa prApta ho jAtA hai| Essence : Man of character, on observing the inconveniences of their great vows, after much effort attains their fabulous fruits. These fruits are easily attainable for aspirants who get immersed in deep trance, at the end.
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________________ mRtyu mahotsava anArtaH zAntimAn martyo, na tiryagnApi nArakaH / dharmya - dhyAnI puro martyo'nazanI tvamarezvaraH // 15 // anvayArtha - ( anArtaH) pIr3A-rahita, (zAntimAn ) zAntisaMpanna ( martyaH) manuSya ( puraH) AgAmI janma meM (na tiryak) na tiryaJca, (nApi ) na hI (nArakaH) nAraka hotA hai| (dharmya - dhyAnI ) dharmyadhyAnI evaM ( anazanI martyaH) upavAsI manuSya (tu) to (amarezvaraH) devoM kA indra hotA hai / jo nara zAnta - nirAkula hotA, marakara kaSTa nahIM pAtA, pazu-gati meM vaha janma na letA, narakoM meM bhI nA jAtA / maraNa-kAla ko nikaTa jAnakara, jalAhAra bhI jo chor3e, dharma- dhyAna karake vaha nAtA, svayaM indra- pada se jor3e // antardhvani : jo duHkhI nahIM hai, zAnta hai, aura jIvana ke antima dina upavAsapUrvaka dharmyadhyAna meM tatpara huA hai, vaha tiryaJca aura narakagati meM utpanna na hokara devoM kA indra banatA hai / Essence: A human, who is not in pain but at peace, cannot reincarnate in the animal or plant kingdom nor can he ever drop down into the Hell. In the end, he who fasts and performs Dharma-dhyan-- religious meditation, becomes the lord of celestial beings. 15
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________________ kalAkAraNAkA samakAlAhaba mRtyu mahotsava kakhaNakhaNAkAlamatkAlaNAkaDU taptasya tapasazcApi, pAlitasya vratasya ca / paThitasya zrutasyApi, phalaM mRtyuH samAdhinA // 16 // anvayArtha-(taptasya) tape hue (tapasaH ca api) tapa kA, (pAlitasya) pAle hue (vratasya ca) vrata kA aura (paThitasya) par3he hue (zrutasya) zAstrakA (api) bhI (phalaM) phala (samAdhinA) samAdhi-pUrvaka (mRtyuH) mRtyu hai| / tape hue tapa kA jo phala hai, vrata-pAlana kA anya nahIM, aura par3hA jo dharma-zAstra ko, usakA phala bhI eka vhii| sakala-dharma kA vaha anupama phala, prabhuvara ne bhava-haraNa kahA, jIvana mandira, ucca-zikhara vrata, svarNa-kalaza sanmaraNa mhaa|| antardhvani : tape gaye tapa kA, pAle gaye vrata kA aura par3he gaye zAstra kA eka hI phala 'samAdhipUrvaka maraNa kA varaNa' hai|| Essence : The fruit of penances performed, vows observed and scriptures studied is one and be the same-Deep trance at the time of Death!
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________________ mRtyu mahotsava atipariciteSvavajJA, nave bhavetprItiriti hi jana-vAdaH / ciratara- zarIra-nAze, navatara-lAbhe ca kiM bhIruH // 17 // anvayArtha-(hi) cU~ki ( iti janavAdaH) aisI lokokti hai ki ( atipariciteSu) ati-paricitoM meM (avajJA ) avamAnanA kA bhAva aura (nave) navIna keM prati (prItiH) prIti ( bhavet ) hotI hai, ( ciratarazarIranAze) atyanta purAne zarIra kA nAza (ca) aura ( navataralAbhe ) atizaya navIna kA lAbha hone para (bhIruH) bhIru (kiM) kyA honA ? jahA~-kahIM ati-paricaya hotA, vahA~ avajJA ho jAtI, kahe dUra ke Dhola suhAne, prIti naye para hI AtI / karo bhavya ! caritArtha kahAvata, jIrNa- deha ko jAne do, hokara abhaya aho ! cetana ko, aba nUtana-tana pAne do // antardhvani : 'atiparicaya se avamAnanA hotI hai aura navIna vastu se prIti' yaha lokaprasiddha kahAvata hai / terA purAnA zarIra chUTa rahA hai aura tujhe nayA zarIra mila rahA hai, taba DaratA kyoM hai ? Essence: 'Over-recognition provides neglect and newness produces attraction;' this is a folk-lore. When the old body is perishing and a new one is in store, why to fear death ? 17
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________________ kalakala kalamaka mRtyu mahotsava kalakala kAlamA kalama kRtyU svargAdetya pavitra-nirmala-kule, saMsmaryamANA janainirdatvA bhakti-vidhAyinAM bahuvidhaM, vAJchAnurUpaM dhanam / ma bhuktvA bhogamaharnizaM para-kRtaM, sthitvA kSaNaM maNDale, pAtrAveza-visarjanAmiva mRti, santo labhante svtH||18|| anvayArtha-(svargAt) deva loka se (pavitra-nirmala kule) / pavitra evaM nirmala kula meM (etya) A karake ve bhavya-jana (bhakti-vidhAyinAM) bhakti karanevAle manuSyoM ke liye (bahuvidhaM) / aneka prakAra kA (vAJchAnurUpaM) icchAnukUla (dhana) dhana / (datvA) pradAna kara (janaiH) sarva-janoM dvArA (saMsmaryamANAH / santaH) saMsmRta hote hue tathA (aharnizaM) dina-rAta (para-kRtaM) puNya-pradatta/indriya-janita (bhogaM) sAMsArika sukha (bhuktvA ) bhoga kara (maNDale) bhU-maNDala para (iva) mAnoM (kSaNaM) kSaNa bhara ke / liye (sthitvA) Thaharakara (svataH) svayaM (pAtrAvezavisarjanAM) pAtra-saMbaMdhI Aveza kA hai visarjana jisameM, aisI (mRti) mRtyu ko (santo) santa (labhante) prApta kara lete haiN| surapati kA sAmrAjya bhogakara, nara-bhava, sukula, suyazapAte, dAna-puNya meM abhivAMchita-dhana, prabhu-bhaktoM para brsaate| sukha-samRddhi meM jIvana ke dina, mAnoM pala meM kaTa jAte, bhava kA nATaka chor3a anta meM, santa svayaM ziva-pada paate|
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________________ ra kalAkAra, kalakabdha mRtyu mahotsava kalakala kalakala kabdha antardhvani : ve bhavya-jana svarga meM divya-deha pAkara, vahA~ se Ka punaH manuSyaloka meM Akara, mahApuruSoM ke janma se pavitra aura se durAcAra-rahita nirmala kula meM utpanna hokara, dAna-pUjA meM dhn| vyaya karake loka-pratiSThA pAkara, aharniza sAMsArika sukha / bhogakara, mAnoM kSaNa bhara hI dharatI para Thaharakara, antataH nATakIya-pAtra ke Aveza/veza ko utArane ke samAna saMnyAsa dhAraNa kara parama-mRtyu 'nirvANa' ko prApta karate haiN| samAdhimaraNa karanevAlA jIva 3-8 bhavoM meM avazya mokSagAmI hotA hai| Essence : Returning back to earth from heaven, 6 the aspirant gets birth in a pure, renowned dynasty, free from ill-conduct and vices. He grows up and acquires ample wealth which he spends in Lord's 6 I worship and charity to devotees, thus eaming much name and fame. His long life is spent happily like a moment in pleasures. Ultimately, like a superstar discarding the costumes and emotions for the particular role played, he discards all and attains liberation through his last Death i.e. PanditaPandita Samadhi marana.
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________________ chala kara kaSTakaraNa kaba mRtyu mahotsava kalakala kalakalAkArAlA samAdhimaraNa pATha (mRtyumahotsava pATha) narendra chanda bandauM zrI arahaMta parama guru, jo sabako sukhadAI / isa jaga meM dukha jo maiM bhugate, so tuma jAno raaii|| aba maiM araja karU~ prabhu tumase, kara samAdhi ura mA~hIM / anta samaya meM yaha vara mAgeM, so dIjai jagarAI // 1 // bhava-bhava meM tanadhAra naye maiM, bhava-bhava zubha saMga pAyo / bhava-bhava meM nRpariddhi laI maiM, mAta-pitA suta thaayo|| bhava-bhava meM tana puruSa tanoM dhara, nArI hU~ tana lInoM / bhava-bhava meM maiM huvo napuMsaka, Atama guNa nahiM cInoM // 2 // bhava-bhava meM sura padavI pAI, tAke sukha ati bhoge / bhava-bhava meM gati narakatanI dhara, dukha pAyo vidhi yoge|| bhava-bhava meM tiryaMca yoni dhara, pAye dukha ati bhArI / bhava-bhava meM sAdharmIjana ko, saMga milyo hitakArI // 3 // bhava-bhava meM jina pUjana kInI, dAna supAtrahiM dIno / bhava-bhava meM maiM samavasaraNa meM, dekhyo jinaguNa bhiino|| etI vastu milI bhava-bhava meM, samyaka guNa nahiM pAyo / nA samAdhiyuta maraNa kiyo maiM, tAtai jaga bhrmaayo||4|| kAla anAdi bhayo jaga bhramate, sadA kumaraNahiM kIno / eka bAra hU samyakayuta maiM, nija Atama nahiM ciino|| jo nija para ko jJAna hoya to, maraNa samaya dukha kaaii| deha vinAzI maiM nijabhAsI, jyoti svarUpa sdaaii||5|| viSaya kaSAyani ke vaza hokara, deha Apano jAnyo / kara mithyA saradhAna hiye vica, Atama nAhi picha nyo|| yo kaleza hiya dhAra maraNakara, cAroM gati bharamAyo / samyakadarzana-jJAna-carana ye, hirade meM nahiM laayo||6|| aba yA araja karU~ prabhu suniye, maraNa samaya yaha mAMgoM / roga janita pIr3A mata hUvo, aru kaSAya mata jaago|| ye mujha maraNa samaya dukhadAtA, ina hara sAtA kIjai / jo samAdhiyuta maraNa hoya mujha, aru mithyAgada chIjai // 7 //
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________________ kalakala kalakala kapa mRtyu mahotsava kalakalAkAra, kalakalyA yaha tana sAta kudhAtamaI hai, dekhata hI ghina Avai / carmalapeTI Upara sohai, bhItara viSTA paavai|| atidurgandha apAvana soM yaha, mUrakha prIti bar3hAvai / deha vinAzI, yaha avinAzI nitya svarUpa kahAvai // 8 // yaha tana jIrNa kuTIsama Atama! yAteM prIti na kIjai / nUtana mahala milai jaba bhAI, taba yAmeM kyA chiijai|| mRtyu bhaye se hAni kauna hai, yAko bhaya mata lAvo / samatA se jo deha tajoge, to zubhatana tuma pAvo // 9 // mRtyu mitra upakArI tero, isa avasara ke mA~hI / jIrana tana se deta nayo yaha, yA sama sAhU naahiiN|| yA setI isa mRtyu samaya para, utsava ati hI kIjai / kleza bhAva ko tyAga sayAne, samatA bhAva dharIjai // 10 // jo tuma pUraba puNya kiye haiM, tinako phala sukhadAI / mRtyu mitra bina kauna dikhAvai, svarga sampadA bhaaii|| rAga dveSa ko chor3a sayAne, sAta vyasana dukhadAI / anta samaya meM samatA dhAro, parabhava paMtha sahAI // 11 // karma mahAduTha bairI mero, tA setI dukha pAvai / tana piMjare meM baMdha kiyo mohi, yAsoM kauna chudd'aavai|| bhUkha tRSA dukha Adi anekana, isa hI tana meM gAr3he / mRtyurAja aba Aya dayAkara, tana piMjara soM kAr3he // 12 // nAnA vastrAbhUSaNa maiMne, isa tana ko pahirAye / gandha-sugandhita atara lagAye, SaTa rasa azana karAye // rAta dinA maiM dAsa hoya kara, seva karI tana kerI / so tana mere kAma na Ayo, bhUla rahyo nidhi merI // 13 // mRtyurAja ko zarana pAya, tana nUtana aiso pAU~ / jAmeM samyakaratana tIna lahi, AThoM karma khpaauuN|| dekho tana sama aura kRtaghnI, nAhiM su yA jagamAhIM / mRtyu samaya meM ye hI parijana, saba hI haiM dukhadAI // 14 // yaha saba moha bar3hAvana hAre, jiya ko durgati dAtA / inase mamata nivAro jiyarA, jo cAho sukha saataa|| mRtyu kalpadruma pAya sayAne, mA~go icchA jetI / samatA dharakara mRtyu karo to, pAvo sampati tetI // 15 // 555 9851
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________________ kalakalAkAta kara kaba mRtyu mahotsava kA kula kalAkArakamyU cau-ArAdhana sahita prANa taja, to ye padavI pAvo / hari pratihari cakrI tIrthezvara, svarga mukati meM jAvo // mRtyu kalpadruma sama nahiM dAtA, tInoM loka ma~jhAre / tAko pAya kaleza karo mata, janma javAhara hAre // 16 // isa tana meM kyA rAtrai jiyarA, dina-dina jIrana ho hai / teja kAnti bala nitya ghaTa ta hai, yA sama athira su ko hai|| pA~coM indrI zithila bhaI aba, svAsa zuddha nahiM Avai / tApara bhI mamatA nahiM chor3e, samatA ura nahiM lAve // 17 // mRtyurAja upakArI jiya ko, tanasoM tohi chur3Avai / nAtara yA tana bandIgRha meM, paryo paryo billaavai|| pudgala ke paramANu milake, piNDarUpa tana bhAsI / yahI mUratI maiM amUratI, jJAna joti guNa khAsI // 18 // roga zoka Adika jo vedana, te saba pudgala lAre / maiM to cetana vyAdhi binA nita, haiM so bhAva hamAre // yA tana soM isa kSetra sambandhI, kAraNa Ana banyo hai / khAnapAna de yAko poSyo, aba samabhAva Thanyo hai // 19 // mithyAdarzana AtmajJAna bina, yaha tana apano jAnyo / indrIbhoga gine sukha maiMne, Apo nAhiM pichaanyo| tana vinazana" nAza jAni nija, yaha ayAna dukhdaaii| kuTu ma Adi ko apanI jAnyo, bhUla anAdI chAI // 20 // aba nija bheda jathAratha samajhyo, maiM hU~ jyotisvarUpI / upajai vinasai so yaha pudgala, jAnyo yAko ruupii|| iSTa 'niSTa jete sukha dukha haiM, so saba pudgala sAge / maiM jaba apano rUpa vicAroM, taba ve saba dukha bhAge // 21 // bina samatA tana'naMta dhare maiM, tinameM ye dukha pAyo / zastra ghAtate'nanta bAra mara, nAnA yoni bhrmaayo|| bAra ananta hI agni mA~hiM jara, mUvo sumati na lAyo / siMha vyAghra ahi'nantabAra mujha, nAnA duHkha dikhAyo // 22 // bina samAdhi ye duHkha lahe maiM, aba ura samatA aaii| mRtyurAja ko bhaya nahiM mAnoM, devai tana sukhadAI // yAte jaba laga mRtyu na Avai, taba laga japa-tapa kIjai / japa-tapa bina isa jaga ke mA~hIM, koI bhI nA sIjai // 23 //
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________________ kalAkAra kala pahalakRSNa mRtyu mahotsava kA pahalA kalakala kamyUba svarga sampadA tapa soM pAvai, tapa soM karma nasAvai / tapa hI soM zivakAmini pati hai, yAsoM tapa cita laavai|| aba maiM jAnI samatA bina mujha, koU nAhiM sahAI / mAta-pitA suta bA~dhava tiriyA, ye saba haiM dukhadAI // 24 // mRtyu samaya meM moha kareM, ye tAteM Arata ho hai / Arata teM gati nIcI pAvai, yoM lakha moha tajyo hai| aura parigraha jete jaga meM tinasoM prIta na kIjai / parabhava meM ye saMga na cAleM, nAhaka Arata kIjai // 25 // je-je vastu lakhata haiM te para, tinasoM neha nivAro / paragati meM ye sAtha na cAlaiM, aiso bhAva vicaaro|| parabhava meM jo saMga calai tujha, tina soM prIta su kIjai / paMca pApa taja samatA dhAro, dAna cAra vidha dIjai // 26 // dazalakSaNa maya dharma dharo ura, anukampA cita lAvo / SoDa zakAraNa nitya cintavo, dvAdaza bhAvana bhaavo|| cAroM paravI proSadha kIjai, azana rAta ko tyAgo / samatA dhara durabhAva nivAro, saMyama soM anurAgo // 27 // anta samaya meM yaha zubha bhAvahiM, hordai Ani sahAI / svarga mokSaphalaM tohi dikhAvai, Rddhi dehiM adhikaaii|| khoTa bhAva sakala jiya tyAgo, ura meM samatA lAke / jA setI gati cAra dUra kara, baso mokSapura jAke // 28 // mana thiratA karake tuma ciMtau, cau-ArAdhana bhAI / ye hI tokoM sukha kI dAtA, aura hita kou naahiiN|| ANu bahu munirAja bhaye haiM, tina gahi thiratA bhArI / bahu upasarga sahe zubha bhAvana, ArAdhana ura dhArI // 29 // tinameM kachu ika nAma kahU~ maiM, so suna jiya cita lAkai / bhAva sahita vandauM maiM tAsoM, durgati hoya na taakai|| aru samatA nija ura meM Avai, bhAva adhIraja jAvai / yoM nizadina jo una munivara ko, dhyAna hiye vica lAvai // 30 // dhanya dhanya sukumAla mahAmuni, kaise dhIraja dhArI / eka zyAlanI juga baccAjuta pA~va bhakhyo dukhkaarii|| yaha upasarga sahyo dhara thiratA, ArAdhana citadhArI / to tumare jiya kauna duHkha hai? mRtyu mahotsava bArI // 31 //
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________________ mRtyu mahotsava dhanya-dhanya ju sukauzala svAmI, vyAghrI ne tana khAyo / to bhI zrImuni neka Dige nahiM, Atama soM hita lAyo // yaha0 dekho gajamuni ke zira Upara, vipra agini bahu bArI / zIza jale jima lakar3I tinako, to bhI nAhiM cigArI // yaha0 sanatakumAra munI ke tana meM, kuSTha vedanA vyApI / chinna-bhinna tana tAsoM hUvo, taba ciMto guNa ApI // yaha0 zreNika suta gaMgA meM DUbo, taba jinanAma citAro / dhara salekhanA parigraha chA~r3o, zuddha bhAva ura dhAro // yaha0 samantabhadra munivara ke tana meM, kSudhA vedanA AI / to dukha meM muni neka na Digiyo, ciMto nijaguNa bhAI // yaha0 lalita ghaTAdika tIsa doya muni, kauzAmbI taTa jAno / naddI meM muni bahakara mUve, so dukha una nahiM mAno // yaha0 dharmaghoSa muni campAnagarI, bAhya dhyAna dhara ThAr3o / eka mAsa kI kara maryAdA, tRSA duHkha saha gADho // yaha0 zrIdata muni ko pUrva janma ko, bairI deva su Ake / vikriya kara dukha zIta tano so, sahyo sAdhu mana lAke // yaha0 vRSabhasena muni uSNazilA para dhyAna dharo mana lAI / sUrya ghAma aru uSNa pavana kI, vedana sahi adhikAI // yaha0 abhayaghoSa muni kAkandIpura, mahAvedanA pAI / bairI caNDa ne saba tana chedo, dukha dIno adhikAI // yaha0 vidyuccara ne bahu dukha pAyo, tau bhI dhIra na tyAgI / zubha bhAvana soM prANa taje nija, dhanya aura bar3abhAgI // yaha0 putra cilAtI nAmA muni ko, bairI ne tana ghAto / moTe-moTe kITa par3e tana, tApara nija guNa rAto // yaha0 daNDaka nAmA muni kI dehI bANana kara ari bhedI / tApara neka Dige nahiM ve muni, karma mahAripu chedI // yaha0 abhinandana muni Adi pA~casau, ghAnI peli ju mAre / to bhI zrImuni samatAdhArI, pUraba karma vicAre // yaha0 cANaka muni goghara ke mA~hIM, mU~da agini parajAlo / zrIguru ura samabhAva dhArakai, apano rUpa samhAlo // yaha0 24
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________________ kama mRtyu mahotsava sAta zataka munivara dukha pAyo, hathanApura meM jAno / bali brAhmaNakRta ghora upadrava, so munivara nahiM mAno // yaha0 lohamayI AbhUSaNa gar3ha ke, tAte kara paharAye / pA~coM pANDava muni ke tana meM, tau bhI nAhiM cigAye // yaha0 aura aneka bhaye isa jaga meM, samatA rasa ke svAdI / ve hI hamako hoM sukhadAtA, hara haiM Teva pramAdI // samyagdarzana - jJAna- carana-tapa, ye ArAdhana cAroM / ye hI moMko sukha kI dAtA, inheM sadA ura dhAroM // 49 // yoM samAdhi ura mA~hIM lAvo, apano hita jo cAho / taja mamatA aru AThoM mada ko, joti svarUpI dhyAvo // jo koI nita karata payAno, grAmAntara ke kAjai / so bhI zakuna vicArai nIke, zubha zubha kAraNa sAjai // 50 // mAta-pitAdika sarva kuTuma mila, nIke zakuna banAvai / haladI dhaniyA puMgI akSata, dUdha dahI phala lAvai // eka grAma jAne ke kAraNa, karaiM zubhAzubha sAre / jaba paragati ko karata payAno, taba nahiM soco pyAre // 51 // sarvakuTuma jaba rovana lAgai, tohi rulAvaiM sAre / ye apazakuna karaiM suna tokauM, tU yoM kyoM na vicAre // aba paragati ko cAlata biriyA~, dharma dhyAna ura Ano / cAroM ArAdhana ArAdho moha tano dukha hAno // 52 // hvai niHzalya tajo saba duvidhA, AtmarAma sudhyAvo / jaba paragati ko karahu payAno, paramatattva ura lAvo // moha jAla ko kATa piyAre, apano rUpa vicAro / mRtyu mitra upakArI tero, yoM ura nizcaya dhAro // 53 // dohA mRtyu mahotsava pATha ko, par3ho suno budhivAna / saradhA dhara nita sukha laho, sUracandra zivathAna // 54 // paMca ubhaya nava eka nabha, saMvat so sukhadAya / Azvina zyAmA saptamI, kahyo pATha mena lAya // 55 // 25
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________________ kalakalAkArakA kAlanyatAkA mRtyu mahotsava kalAkArANAkAlampasakAlamA kamyU samAdhi bhAvanA dina-rAta mere svAmI, maiM bhAvanA ye bhAU~ / dehAnta ke samaya meM tumako na bhUla jAU~ // zatru agara koI hoM, saMtuSTa unako kara dU~ / samatA kA bhAva dharakara, sabase kSamA kraauuN|| dehAnta ke samaya ...... // 1 // tyAnuM AhAra pAnI auSadha vicAra avasara / TUTe niyama na koI dRr3hatA hRdaya meM laauuN|| dehAnta ke samaya ...... // 2 // jAgeM nahIM kaSAyeM, nahIM vedanA satAve / tumase hI lau lagI ho, durdhyAna ko bhgaauuN|| dehAnta ke samaya ...... // 3 // Atama svarUpa athavA ArAdhanA vicArU~ / arahaMta siddha sAdhu raTanA yahI lgaauuN| dehAnta ke samaya ...... // 4 // dharmAtmA nikaTa hoM, carcA dharma sunAveM / ye sAvadhAna rakkheM, gAphila na hone pAve // dehAnta ke samaya ...... // 5 // jIne kI ho na vAMchA, marane kI ho na icchA / parivAra mitra jana se, maiM rAga ko haTAU~ // dehAnta ke samaya ...... // 6 // bhoge jo bhoga pahale, unakA na hove sumarana / maiM rAjya-saMpadA yA pada indra kA na cAhU~ / / dehAnta ke samaya ...... // 7 // ratnatraya kA ho pAlana, ho aMta meM samAdhi / zivarAma prArthanA yaha, jIvana saphala bnaauuN|| dehAnta ke samaya ...... // 8 //
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________________ mRtyu mahotsava mRtyu yAne kyA ? ( saMkalita vicAra) jIvana evaM mana kI zAnti kA rahasya kevala itanA hai ki mahattvAkAMkSA se mukta raho ! eka dina sabhI marane vAle haiN| hamane apanI kAyA meM eka asthira ghara banAyA hai / jo kAyA hamane pahana rakhI hai, vaha hamArA paricaya nahIM hai / pratidina kucha samaya taka mRtyu kA dhyAna karo - hama sabhI yahA~ vApasI kA TikaTa lekara Ae haiN| mRtyu anajAna daravAjoM ko kholatI hai / 1 - jAna mesaphIlTa, iMglaeNnDa * sUryAsta kevala eka dRzya hai, saca nahIM, kyoMki yahA~ kA sUryAsta vAstava meM anyatra sUryodaya hai| sUrya to kabhI DUbatA nahIM / isI prakAra mRtyu bhI bhrama hai kyoMki yahA~ kI mRtyu vahA~ kA janma bana jAtI hai / mRtyu eka kakSa se dUsare kakSa taka jAne kA dvAra hai / - saMta TI. ela. vAsavAnI * apane anubhava par3ho, mRtyu kabhI aMta nahIM ho sktii| * mRtyu zarIra ke piMjare se mukta karane AtI hai| - - dAdA je. pI. vAsavAnI bAhya sukha, mauja-mastI, nAma-yaza, bar3appana, sattA aura daulata parachAiyoM se adhika kucha nahIM / inake pIche daur3anA chor3o aura aTala yAtrA kI taiyArI karo / mRtyu aMta nahIM hai, anaMta kI mahAyAtrA hai; satya ke patha se, IzvarakI maMjila kI ora / -- Life After Death jiyo to aise jiyo ki saba kucha tumhArA hai / maro to aise maro ki tumhArA kucha bhI nahIM // mRtyu kA ahasAsa hote hI amaratva kI khoja zurU ho jAtI hai / ozo 27 janma ke bAda jIvana meM anya koI nizcita vastu ho to vaha hai mRtyu / mRtyu yAne anaMta ke mahala ko kholane kI sunaharI cAbI / - milTana
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________________ 5 mRtyu mahotsava AtmA kisI ko mAratI nahIM, aura kisI se maratI bhI nahIM / AtmA ajara, amara, ajanmA aura avinAzI hai / apanI mRtyu ke Agamanase hama itane bhayabhIta haiM ki anya kI mRtyu para hama AMsu bahAne lagate haiM / * Izvara jise bahuta cAhatA hai use jaldI hI apane pAsa bulA letA hai / - midenDara - * mRtyu se jyAdA suMdara ghaTanA aura koI ho hI nahIM sakatI / * yogya vyakti ko Izvara AsAna mauta detA hai / - volTa vhITamena - - svetlAnA alIluvA jisa prakAra AnaMda meM vyatIta huye dina ke aMta meM acchI nIMda AtI hai usI prakAra acchI taraha se jI gaI jiMdagIke aMta meM mRtyu bhI sukhada hotI hai| - lIyonArDo-da- 1 - vinsI mRtyu kI nizcitatA jIvana mUlyoM ko jyAdA arthapUrNa banAtI hai / - joravA liSmena aMta meM AtmA paramAtmA meM mila jAtI hai / jIvana jIne meM itane vyasta raho ki mRtyu kA vicAra - bAIbala bhI na Aye / - rahoDo bekara mRtyu ke bAre meM maiMne bahuta vicAra kiyA hai, aura mujhe vaha sabase choTA aniSTa lagA hai| mRtyu janma jitanI hI sahaja hai aura choTe-choTe bAlakoM ke liye to eka samAna pIDAkAraka bhI / - phrAnsisa bekana jisa prakAra bAlaka aMdhere meM jAne se DaratA hai, usI prakAra manuSya mRtyu se DaratA hai, isakA kAraNa usase saMbaMdhita aneka prakAra kI bAteM hotI hai| - phrAnsisa bekana - * mRtyu ke lie taiyAra raho, jIvana aura mauta donoM mIThe lgeNge| - zeksapiyara kAyara vyakti mRtyu se pahale aneka bAra maratA hai, paraMtu vIra puruSa eka hI bAra maratA hai / 28 - zeksapiyara -
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________________ mRtyu mahotsava jIvana kA pratyeka kSaNa mRtyu kI yAtrA hai / * mRtyuzaiyA para rahasya kA prAraMbha hotA hai / jIvana eka svapnAvasthA hai aura mRtyu jAgRti / * mRtyu yAne dUra ke kinAre para utaranA / - jhona DrAyaDana maiM ye jAnanA cAhatA hU~ ki mauta kI ghaTanA meM kauna maratA hai ? mauta yA maiM ? - sokreTisa (mRtyu ke samaya ) Izvara kI u~galiyoM kA use sparza huA aura vaha so gayA / koI jAnatA nahIM, lekina mRtyu manuSya ke liye mujhe vizvAsa hai ki mRtyu ke usa pAra kucha hai / - kornelI - henrI vArDa bIyara - lA bomile - Trenisana mRtyu jIvana kI sabase baDI hAni nahIM hai, sabase baDI hAni to jIvana ke daurAna apane aMdara jo maratA hai vaha hai / - jo loga jIne ke lAyaka hote haiM, vo mauta se nahIM hai duHkha judAI kA, jo jAtA hai use sahana rahatA hai pIche use / - normana kaminsa 29 AzIrvAdarUpa hai / jo mauta se DaratA hai vaha z2iMdagI jI nahIM sakatA / - speniza kahAvata acche insAna ko bhI maranA to paDatA hI haiM / paraMtu mRtyu usakA nAma 'miTA nahIM sakatI / - pleTo eka kahAvata jIvana ko maiM prabhu kI bheMTa ke rUpa meM dekhatA hU~, jise pAne ke lie maiMne kucha bhI nahIM kiyA, aba jaba use vApasa karane kA samaya AyA hai, taba mujhe koI zikAyata nahIM hai / - - joisa kerI (mRtyuzaiyA para ) Darate nahIM hai / - thiyoDora rujhavelTa karanA paDatA hai, jo - henrI loMgaphelo mahAna kArya ke lie zahIda hone vAle kA balidAna vyartha nahIM jAtA / * lorDa bAyarana
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________________ kalakala kaSTa mRtyu mahotsava kalakala kara kAra kA * kArya karo aisA mAnakara ki tuma sau sAla jInevAle ho, prArthanA karo aisA mAnakara ki kala tumhArI mauta honevAlI hai| * jo jAna letA hai ki maiM bhinna hU~ aura deha bhinna hai usake liye mRtyu hai nhiiN| - ozo * chaH gaja jamIna, sabakA eka hI nApa hai| - iTAliyana kahAvata * apanI aMtima poSAka meM jebeM nahIM hotii| - iTAliyana kahAvata * jaba taka mauta sAmane Akara khaDI na ho jAye, taba taka tuma jIvana kitanA sukhada hai vaha nahIM kaha sakate kyoMki abhI taka to tuma jIye hI nhiiN| - jhona gAlsa vervI mauta kA paMjA jaba apane priyapAtra para par3atA hai, taba hama pahalI bAra mautako pahacAnate haiN| - mA. da. sTeila bichar3ane kI ghar3I A gaI hai, aura hama apane rAste caleMge maiM masa~gA, tuma jIoge, Izvara hI jAne, acchA kyA hai ? - sokreTisa * mRtyu se mukta nahIM ho sakate, mRtyu ko jIta nahIM sakate, ___ mRtyu ko jAnanA hai, jAnanA hI mukti bana jAtA hai| -ozo * kaba aura kisa prakAra maranA vaha tuma nizcita nahIM kara sakate, lekina jIvana kisa prakAra jInA vaha to tuma nizcita kara sakate ho| - jhona beijha maranevAle ke pIche zoka mata karanA kyoMki vaha to sabhI pIDAoM se mukta ho gayA hai| .. -pAlAdAsa maranevAloMmeMse jinhoMne saMsArI tRSNAoMkA tyAga kiyA ho ve nirvANa ko prApta karate hai| * mRtyu eka vizvAsa hai, aura vaha hai AnevAle kala kA abhaav| - eripha hokara va * mRtyu ke bAda bhI agara logoM ke diloM meM apanA sthAna ho, to vaha mRtyu nahIM hai| - thomasa kempabelA
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________________ Acer Pets A mRtyu mahotsava mRtyu kabhI daMDa hotI hai, kucha logoM ke kiye upacAra, aura anekoM ke liye kRpA / 50 - - senekA saba se Upara svarga hai, jahA~ eka nyAyAdhIza baiThatA hai, jise koI rAjA bhI bhraSTa nahIM kara sakatA / - zeksapiyara * sajjana AdamI kA jIvana, mRtyu kI taiyArI hai - sisero jisakI upasthiti se hama sajaga nahIM hote vaha mRtyu aniSTa kaise ho sakatI hai ? - DAyojinisa * iMsAna kisa prakAra maratA hai vaha nahIM, kisa prakAra jItA hai vaha mahattvapUrNa hai| - semyuala jhonasana * jiMdagI meM jo AdamI mahAna hotA hai, vaha usakI mRtyu ke bAda dasa gunA mahAna banA rahatA hai / - thomasa kArlAila * mRtyu ko DhUMDho nahIM, mRtyu khuda tumheM DhUMDha nikAlegI, aisA rAstA DhUMDho ki mRtyu paripUrNatA meM pariNamita ho / jIvana parvata se bhI jyAdA vajanadAra hotA hai / mRtyu paMkhase jyAdA halakI hotI hai| - dAga hemarazokolDa jiMdagI kI ghaDI ko eka hI bAra cAbI dI jAtI hai, aura kisa kSaNa usake kAMTe baMda ho jAe~ge vaha koI nahIM jAnatA / usa kSaNa ke hI tuma mAlika ho / satya aura suMdaratA ko eka sAtha daphanAyA gayA / satya ne suMdaratA se pUchA, "tujhe kyoM maranA paDA ?" suMdaratA ne kahA, "suMdaratA ke kAraNa" javAba sunakara satya ne kahA, "taba to hama sage hai kyoMki mujhe bhI satya ke kAraNa hI maranA paDA / " - - omilI Dikinsana mauta kA Dara hameM isaliye lagatA hai kyoMki mauta ke bAda hama kahA~ jAte hai usakI hameM khabara nahIM hai / ahaMkAra mAnava ko tIvra gati se mauta ke mu~ha meM dhakela detA hai / 31 1
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________________ kalakalAkAta kAla kaba mRtyu mahotsava kalakala kalAkArakaDUna * jaba Ama AdamI mara jAte haiM taba dhUmaketu dikhate nahIM haiM, paraMtu jaba kisI baDe AdamI kI mRtyu honevAlI ho taba to AsamAna bhI Aga ugalane lagatA hai| - zeksapiyara iMsAna ko khyAla hai ki jaba samaya hogA taba mRtyu AyegI hI phira bhI vaha usake Agamana ke khyAla mAtra se hI DaratA hai| - zeksapiyara * mRtyu kabhI rizvata nahIM letii| * mRtyu yAne aMta yA aMtarAya nahIM; paraMtu naI sIr3hI kA prAraMbha hai| - DaoN. rAdhAkRSNana * hamane mRtyu ko jyAdA se jyAdA vikRta rUpa se citrita kiyA hai| - AlDasa haksalI * pratyeka vyakti mRtyu kI anivAryatA ko samajhatA hai, phira bhI vaha usake bAre meM kabhI bhI vicAra nahIM krtaa| - mahAbhArata * loga mautase nahIM, lekina apanI apUrNatAoMkA hisAba denese Darate haiN| -guDamena * eka bAra hama apanI khuda kI mRtyu ko svIkAra kara lete haiM, to yakAyaka jiMdagI jIne ke liye hama mukta ho jAte haiN| jaise jaise hama apanI mRtyu ke karIba jAte haiM vaise vaise hama jyAdA khilate jAte haiN| * sabhI vastue~ pRthvI se vikasita hokara pRthvI meM hI vApasa parivartita hotI hai| * mRta mAnava mRta hI hai jisako koI nAma nizAna nahIM hai| mRtyu yAni mRtyu kI bAtoM se chuTakArA aura eka hI pala meM usakI smaapti| . - semyuala baTalara amaratva bhI eka abhizApa hai| "maiMne vaha ga~vAyA" aisA aphasosa kabhI mata kro| sirpha itanA hI kaho ki "maiMne vaha lauTA diyaa"| aisI bhAvanA karane se kabhI kucha 7 jAne yA ga~vAne kA duHkha nahIM hogaa| * patajhar3a AyegA hI nahIM to basaMta kA mUlya kaise samajhameM AyegA? * isa jiMdagI meM mRtyu ko pAnA isameM kucha nayA nahIM hai, paraMtu vaise to , A yUM hI jiMdagI jIne meM kyA nayA hai ?
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________________ chala chala kulakaraNa kapa mRtyu mahotsava kalakala kalama kala kamyU * kisI ko prema na kara sakeM aura kisI kA prema pA na sakeM aisI paristhiti mRtyu se bhI badatara hai| - dostoavaskI eka laghu basaMta prema aura hAsya kA, prakAza aura jIvana kA, aura phira bAharI aMdhakAra kA hAhAkAra, aura rAkha kI rAkha meM smaapti| mRtyu kAlA U~Ta hai, jo hara manuSya ke A~ganameM eka bAra avazya jhukatA hai| - turkI kahAvata * udita hotA prabhAta nahIM detA bharosA ki hama pUrA kareMge dina, kyoMki mRtyu dvAra para rAha dekhatI khar3I hai, hamAre jIvakA haraNa krne| * hama bhI dhUla meM mila jAte haiM aura hamAre mahAna kArya bhii| * jaba gaurava ke sAtha jInA saMbhava na ho, taba iMsAna ko gaurava ke sAtha maranA caahiye| kaI bAra hama apane Apako kaSTadAyaka svapnAvasthA se jagane ke liye dhanyavAda dete haiN| mRtyu ke samaya bhI aisA hI karanA caahiye| mRtyu eka bar3A sAhasa hai| maiM cAhatA hU~ ki merI mauta eka sacce iMsAna kI mauta ho, aura vaha merA aMtima aMta ho| - naMbarsa (bAibala) * acche-bhale mahArathI bhI kaise Dhala jAte haiM ? - bAibala * mAtA ke udara se maiM nagna hI paidA huA aura mRtyu ke bAda bhI vastrahIna hI houuNgaa| Izvara kI jaya ho / * kyA iMsAna usake sarjaka se bhI adhika nyAyazIla ho sakatA hai ? kyA vaha sarjaka se bhI adhika pavitra ho sakatA hai ? . __ - joSa (bAibala) * pratyeka mAnava aMta meM apane dUra ke ghara vApasa phiratA hai| - bAibala . he dina ke praharI, tUne rAtri kA khyAla kiyA hai ? * apane ghara ko suvyavasthita rakhanA, mauta dUra nahIM hai| - isAiyAe (bAibala)
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________________ kalamakavANAkAlakAla kaba mRtyu mahotsava kalAkAra kRSNa kalazakalyU * pApa kA badalA mRtyu hai| - romansa (bAibala) * zaitAna dvArA kI gaI irSyA se pApa jagata meM praviSTa ho sakA hai| manuSya umadA prANI hai, jo rAkha banane ke bAda bhI bhavya lagatA hai, aura kabra meM bhI khauph'daar| - thomasa brAuna * mauta kabhI bhI arthahIna nahIM hotii| * hama iMsAna haiM, isaliye bhUtakAlIna mahAnatA kA eka smaraNa bhI vilIna hogA to hame duHkha hogA hii| - viliyama va jhavartha * jyAdAtara loga idhara-udhara bhaTakakara, khA-pIkara, bAteM karake, prema karake, napharata karake, sAtha milakara, bichaDakara, kucha U~cAI para car3hate hI dhUla meM paTaka khAte haiM, aura aneka prayAsoM ke bAvajUda kucha nahIM pAkara mRtyu kI bheMTa car3ha jAte haiN| mRtyu ke mahAsAgarameM jIvanarUpI na kucha jhAga dikhate haiM, jo kSaNamAtrameM lupta ho jAte haiN| -methyu ornolDa * jaba hama saba se jyAdA salAmatI kA anubhava kara rahe hote haiM tabhI jiMdagI kA sUryAsta hame halke se sparza karatA hai| * mRtyu se kyoM Darate ho? vaha to eka ati sundara anubhava hai| - cArlsa phohamena * nisteja mRtyu kisI pakSapAta binA hI garIba kI jhoMpaDI aura rAjA ke mahala para Akara dvAra khaTakhaTAtI hai| * mRta iMsAna bAteM nahIM banAtA hai| * mRtyu sArA hisAba cukatA karatI hai| * mRtyu sabhI prakAra ke bhedabhAva miTA detI hai| mRtyu bheDiyoM kI taraha hI siyAra ko bhI phAr3akara khA jAtI hai| sokreTisa ne AtmA ke amaratva ke bAre meM khuda kA hI udAharaNa dekara samajhAyA hai ki zArIrika bImArI zarIra ko khA jAtI hai lekina Atmika bImArI yAne ki pApa AtmAko khAtA nahIM hai| 7. jo kabhI bhI maratA nahIM hai use mauta bhI mAra nahIM sktii| - horesa
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________________ mRtyu mahotsava pratyeka bidAI para hai mauta kI chAyA / jo mRtyu se nahIM DaratA, vaha dhamakI se nahIM DaratA / jIvana ke prati lAlasA ke tala meM hotA hai mauta kA bhaya / ka zubha jIvana DaratA nahIM hai-na mauta se, na jIne se / bIca ke avakAza ko manAne ke sivA janma aura mRtyu kA koI ilAja nahIM hai| mRtyu ke pahale sArA hI jIvana jIvana hai / mAtA pAlane ke pAsa jo lorI gAtI hai, vaha citA taka ke laMbe patha para pIchA karatI hai / * prema mRtyu kA ekamAtra asaradAra pratikAra hai / * ye to kaisA mahAna prabhu ! jo sabase zaktizAlI rAjA ke bala ko bhI maTiyAmeTa kara detA hai ? svarga meM agara ha~sane kI chUTa na ho, to mujhe vahA~ nahIM jAnA / - mArTina lyUthara kiMga vastra purAne tajakara mAnava naye vastra zarIra para dharatA hai, AtmA khokhale zarIrako tajakara tAz2e zarIra ko grahatA hai / mRtyu vRddha AdamI ke pAsa jAtI hai aura yuvA AdamIke pAsa AtI hai / jisa prakAra se hama jIte haiM usI prakAra hama marate haiM / mare hue yA anupasthitake bAre meM acchA bolo athavA cupa raho / pRthvI para saba se bar3A bhrama mRtyu hai / vAstava meM to mRtyu mAtra jIvana kA badalA huA eka pahalU hai / jo jItA hai vaha maratA hai, jo khilatA hai vaha murajhAtA hai, jo bharA huA hai vaha khAlI hotA hai, aura jo car3hatA hai vaha giratA hai / jo harA hai vaha sUkhatA hai, jo nayA hai vaha purAnA hotA hai / samaya saba kA vinAzaka hai / - zAmala jo mauta se nahIM DaratA vaha, kucha bhI kara sakatA hai / sabase prAcIna mUka aura badhira AzrayasthAna kabra hai / phezana, pyAra aura mRtyu - jagata ke tIna samrATa hai / * mRtyu ke sivA apane khuda kA kucha bhI nahIM hai / 35
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________________ kalakalAkAra kRSNa kA mRtyu mahotsava kala kala kalamakaraNa karUna ye ThAThabATha aura sattA aMta meM to miTTI aura dhUla ke sivA aura kyA hai ? aMta meM to hameM maranA hI hai| tIna tAle lage hue dvAra ke andara bhI mauta ke caraNa avazya paDate haiM / jaba mRtyu hameM cetAvanI de taba hameM mauta se DaranA nahIM cAhiye, kyoMki mRtyu to mAtra rAtri ke aMdhakAra se subaha ke prakAza kI ora kI saphara hai| * hama saba musAphira haiM, aura jagata eka sarAya, mRtyu to hamAre rAtri mukAma kA aMta hai| pargoM ke khirane kA nizcita samaya hotA hai, puSpa uttarIya pavana se khirate haiM, tAre asta hone kA bhI eka samaya hotA hai, para mRtyu ke liye sabhI Rtue~ samAna haiN| - zrImatI hemansa * kaisA bhI baDA vijetA ho, nyAyAdhIza ho, yA rAjA ho, mRtyu to unako eka naz2ara se dekhatI hai| .. kucha Aja marate haiM, kucha kala mareMge, kucha dina meM marate haiM, kucha rAta meM marate haiM, kucha javAnI meM marate haiM, kucha buDhApe meM marate haiM, kucha kisI kAraNavaza marate haiM, kucha AtmaghAta karake marate haiM, kucha vaibhavazAlI jIvana ke kAraNa marate haiM, jaba ki kucha bImArI yA na sarpadaMzase marate haiM, kucha bhUkha se, ajIrNa se yA pAgala kutte ke kATane / se marate hai, kucha ghamAsAna yuddhameM marate haiN| zAmala kahatA haiM ki mRtyu eka yA anya prakAra se usako daMza mAre binA nahIM rhtii| iMsAna eka mRtyu ke Dara meM hajAroM mRtyu kI pIDAoM ko sahana karatA hai| - yaMga jIvana ko hor3a meM mata rakho, mRtyu se mata ddro| iMsAna apane aMta se jyAdA apane aMtima samaya se DaratA hai| agara vaha aisA svIkAra kara le ki usI ke hita ke liye use apane pAsa bulA lenekA paramAtmAne use vacana diyA hai, aura usI vacana kA pAlana / karane ke liye hI use vApasa bulAte haiM, to use mRtyu kA Dara lagane kA koI kAraNa nahIM hai|
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________________ kakhaNakaraNakalakalAkRSNa mRtyu mahotsaba kalakala * jIvana kI nirarthakatA aura mRtyu kI nizcitatA kA yathArtha khyAla / rakhane ke liye iMsAna ko mRtyu kI udAsInatA baDhAye aise pahalUoM ko dekhate rahanA caahiye| iMsAna ko Aja kA dina apanA aMtima dina hai aisA mAnakara hI jInA caahiye| apanI aisI ghaTanA ke Dara se nahIM paraMtu / / usake Ane taka aura usake sAtha saMgharSa hone taka apanA kArya karate / rahanA cAhiye aura apanA pharja adA karate rahanA caahiye| mRtyu ke Dara binA jIvana jIte rahanA pakI umra taka AnaMdapUrvaka jIte , rahane kA ekamAtra rAstA hai| agara mRtyu ghRNAjanaka aura bhayajanaka / banatI hai, to usakA kAraNa hamArI hI AdateM evaM vikRtiyA~ hai| aMdhere kakSa meM apane zava ke pAsa baiThakara vilApa karate svajana aura mitroM kI kalpanA mRtyu ko bhayajanaka banAte haiN| hamAre prAcIna kaviyoM ne nIMda aura mRtyu ko jur3avA bhAiyoM kI taraha ginAyA hai| agara hama mRtyu ke jur3avA bhAI ko nitya eka mitra gina kara bulAte hoM to hameM / mauta se bhI kyoM ghabarAnA cAhiye ? mRtyu jIvana jitanI hI nizcita hai| donoM apanI jAnakArI ke binA Ate haiN| kisI ko nIMda yA mRtyu ke Agamana ke nizcita pala kA jJAna nahIM hotA, to phira mRtyu se itanA kyoM bhayabhIta honA? he mRtyu ! tU A, aura mujhe sAyaprasa ke udAsa per3a ke nIce daphanA de, he merI sAMsa, tU calI jA, mujhe suMdara, krUra yuvatI ne mAra DAlA hai| mere sapheda kaphana ko taiyAra karo! merI mRtyu ke pATha kI adAkArI meM, koI merI barAbarI nahIM kara sktaa| -zeksapiyara isa jagata meM mRtyu aura kara ke sivA kucha nizcita nahIM hai| -benjAmina phraiMkalina he choTI sI momabattI ! tU bujha jaa| jIvana mAtra eka hilatI-DulatI parachA~I hai, aura eka nirbala adAkAra hai, jo takhta para apanA eka ghaMTA garva se bitAkara kho jAtA hai| jIvana eka mUrkha ke dvArA kahI gaI kahAnI hai jisameM zoragula aura Aveza hai, paraMtu usakA koI sAra nahIM hai| - zeksapiyara Log-PG_0GPG27- 2 37DGPG.PGPGIGIG tshe che------ tshes-------------- tshes---9 tshes-1 tshe-k6 tshe----tshes--- tshes------- tshes-------- tshe- " tshes-1 tshes-------------- tshes--- tshe-chtshe------------- mi-
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________________ kalakala kala kAlakA mRtyu mahotsava kalakala kala kala kamyU * jIvana kI saba se bar3I hAni mRtyu nahIM hai, jIvana meM jo hama aMdara se mara jAte haiM, vahI bar3I hAni hai| -naoNrmana kajinsa / mauta ko dosta banAte ho, to dostI nibhAo aura agara duzmana banAte ho, to use jiito| agara vaha ajanabI banakara A gayI, to hAni pahu~cA sakatI hai| -kvArlsa jaba hama hote haiM taba mauta nahIM hotI aura jaba mauta hotI hai, taba hama nahIM hote, ataH jo saba khataroM meM sabase khataranAka hai vaha hamAre liye kucha nhiiN| -epIkyUrasa hama apanI mRtyu se Darate haiM ataH dUsaroM kI mRtyu para A~sU bahAte haiN| ___-mahAtmA gAMdhI * tamAma umra mujhe jiMdagI ne lUTA hai, Aja mauta ke hAthoM meM pahu~ca kara / surakSita hU~! -Adila mansUrI maiM bhale mara jAU~, parantu mujhe zata-pratizata vizvAsa hai ki mere guNa amara rheNge| ___ -Ara. DablyU. emarasana jitanA adhUrA jIvana, utanA hI mRtyu kA ddr|- ... __-lisla mArbarga guDamaina * jIvana eka hAtha se chUTA kA~ca kA pyAlA hai| -AcArya vidyAsAgara / * zera kI jiMdagI jInevAle kutte kI mauta nahIM mrte| -ajJAta * kabhI na hogA jiMdagI kA yaha saphara khatma, mauta sirpha rAstA badala lagAu lAgaNArA lapaka lapaka lapaka lapaka lapaka lapaka lAmA lA lA lA lA lA degii| apanI janmase mRtyu taka kI yAtrA sAta hissoM meM ba~TI huI hai| (1) narsa ke hAthoM meM uvA~ ! uvA~ ! karate eka navajAta zizu ke rUpa meM! (2) camakatA ceharA aura kaMdhe para kitAboM kA thailA laTakAye hue lar3ake ke rUpa jo skUla jAne kI anicchA ke kAraNa kachuo kI cAla calatA hai| (3) bhaTThI kI taraha garamAgarama nizvAsa pheMkate hue eka premI ke rUpameM, jo apanI priyatamA bha~vara para eka darda bhare kAvya kI racanA kara letA hai| (4) vicitra prakAra kI aneka pratijJA lete hue dAr3hIdhArI sainika ke rUpameM jo mAna pAne ke lie kisI se irSyA karatA hai, 1
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________________ mRtyu mahotsava jalda aura acAnaka kisI ke sAtha jhagaDA karatA hai, aura topa kI nalI ke andara bhI pIsI kIrti ko DhU~DhatA hai / (5) golamaTola peTadhArI, dAr3hIdhArI, sakhta A~khoMvAlA, acchI bAteM karatA aura vartamAna dRSTAMta dete eka nyAyAdhIza ke rUpa meM / (6) bacce jaisA tIkhA aura bAMsurI tathA soTI kI mizrita AvAz2oM jaisI sAMsa lete hADapiMjara jaisA aura nAsikA para utare hue cazme ko upara caDhAte aura DhIlI patalUna ko Upara car3hAte hue vayovRddha iMsAna ke rUpa meN| (7) bAlaka ke punarAvatAra jaisA daMta vihIna, muMdI huI A~khovAlA, besvAda banI huI jIbhavAlA aura sabhI prakAra se nirbala ho gaye jaifa AdamI ke rUpa meM / - - zeksapiyara What is death? Just a change of dress and address. kahA~ nahIM hai mauta? mauta ke mouth meM baiThA hai saMsArI prANI / - AcAryazrI vidyAsAgara muni * mauta jitanI anizcita hai, utanI hI sunizcita bhI / - DaoN. bhAgacandra bhAskara kabhI na hogA z2iMdagI kA yaha safara khatma | mauta sirfa rAstA badala degI / - eka urdU zAyara zubha jIvana, pavitra mauta - yahI hai sAra sarvasva / jise mRtyu ke sAtha mitratA ho, athavA jo mRtyu se bacakara bhAga sake aisA ho yA maiM marU~gA hI nahIM aisA jise nizcaya ho, vaha sukha kI nIMda so sakatA hai / -zrI tIrthaMkara chajIvanikAya adhyayana * mauta kI nizcita pala hama jAna nahIM sakate, ataH tvarA se dharma meM zrImad rAjacaMdra saMgraha kA aMta vinAza hai, Upara caDhane kA aMta nIce paDanA hai, saMyoga kA aMta viyoga hai aura jIvana kA aMta maraNa hai / sAvadhAna honA cAhiye / - vAlmikI rAmAyaNa janme hue kA maraNa nizcita hai aura mare hue kA janma / ataH aTala ke viSaya meM tumheM zoka karanA ucita nahIM hai / - bhagavad gItA 2 - 27 39
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________________ kalAkAra ekala kalAkRSNa mRtyu mahotsava kalAkArAyAlA kAraNakA saMnyAsa eSo'stu kimAtmaghAtaH -AcAryazrI jJAnasAgara munirAja kilAtmaghAtaH kriyate tu deha-bhratA'pamAnAdyanubhUya ceha / saMnyasyate zAntimatA''tmanA'taH saMnyAsa eSo'stu kimAtmaghAtaH // 1 // ke nAzonmukhaM nAma zarIrametannikSipyate tAdRgupakramet / / hRSIkaniHsvAntaniyantraNAtaH saMnyAsa eSo'stu kimAtmaghAtaH // 2 // kintvAtmanoglAnivazena ghAtastanoH sucAroH kriyate vatAtaH / udvijyasaJjIvanato'yimAtaH saMnyAsa eSo'stu kimaatmghaatH||3|| viSAdinA'GgakSatiSAaghanyaH sa AtmaghAtI punareti dhanyaH / dehe viruddhe'mumudAratAtaH saMnyAsa eSo'stu kimAtmaghAtaH // 4 // saMnyAsinAratnakaraNDakasyevAGgasya rakSA kriyate svavazye / nocettu ratnAnyabhirakSatAtaH saMnyAsa eSo'stu kimAtmaghAtaH // 5 // / zAkAzanIzAkavidhA'palApe pravartate kinnupale'pi pApe? niyeta dhairyeNa na nimnatAtaH saMnyAsa eSo'stu kimAtmaghAtaH // 6 // / svasaMvidaH saMvahanaM vidhAne'pizlAghyatAmeti kilAnujAne / ma yo gIyate yogiSu saMhitAtaH saMnyAsa eSo'stu kimAtmaghAtaH // 7 // yatrAtmahantre ghRNayA dhigastu, saMnyAsine kintu namo'Gginastu / - sarvatra nityaM mRdubhAvanAtaH, saMnyAsa eSo'stu kimAtmaghAtaH // 8 //
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