Mrutyu Mahotsav

Author(s): Sadasukh Das, Virendra Prasad Jain
Publisher: Akhil Vishva Jain Mission
Catalog link: https://jainqq.org/explore/032175/1

Page #1
TraikTa sNrcyaa69|| mRtyu mahotsava HAPPY DEATH FESTIVAL AR zrIaricata vizva jaina mizana jiyo aura alIgaMja (eTA) ra jIne do| ASIA bAika vAlA va

Page #2
mutyu maholpA HAPPY DEATH FESTIVAL Shri C. R. Jain's How to Die ?' Hindi Commentary by Late Pt. Sada Sukha Das, Jaipur ___ bhASA vacanikAkAra svargIya paM0 sadAsukhadAsa jI, jayapura Translated in Hindi and English Verse by Virendra Prasad Jain, B. A., Sahitya Ratna. a~grejI evaM hindI-padyAnuvAdaka vIrendra prasAda mauna nI. . pA0 ra0 zrI akhila vizva jaina mizana di0 saMskaraNa) alIgaJja (eTA, u0pra0) 1000 bhArata 1958

Page #3
AbhAra-pradarzana yaha TraikTa pra0 sau. kalAvatI bAbUlAla va zIlAdevI navalakizora (putravadhU paM0 siddhasenajI jaina goyalIya salAla, gujarAta) ne anaMtacaturdazI va dhUpadazamI vratodyApanake upalakSya meM prakAzita kraayaa| --kAmatAprasAda jaina oNnarerI saMcAlaka, a. vizva jaina mizana alIgaMja (eTA) u0 pra0

Page #4
Foreword Jainism is a way of life: it teaches not only that how one should live a successful Life, but instructs the humans also, that how they should combat with the ever dangerous monster of death. The aim of life for a man, according to Jainism, is to attain immortality and beatitute. Both monks and laymen attempt to realise it: the monks in a direct form devoting their whole energy and time for it and the layman attempts partially in an indirect form according to his means and spiritual advancement. Both attempts to conquer flesh, with which the death is attached and at the last moments of life observe the vow of SALLEKHANA. Hundreds of epitaphs on the Chandragiri Hill at Sravanbelgola in Mysore State record the observance of sollekhana by kings and monks and laity. However we must distinguish Sallekhana death from suicide. it is not taken in a passionate mood of anger, deceit etc., but it is undertaken only when the body is no longer capable of serving its owner as an instrument of Dharma and when the inevitability of death is a matter of undisputed certainty. Just now the great Digambara Yogi Shri 108 Achorya Shantisagar ji, 'reaching to an age of over eighty and finding his body incapable to serve him in his observance of Dharma, have adopted it. He was living upon fruits and nuts since past many years: but now finding last moments of his sojourn in this life approaching nigh, he has given up all kinds of food and is taking

Page #5
only hot water at intervals of many days. He is making advance wonderfully in spiritual spheres and challenging the monster of Death like a great warrior. At this historical occasion in the Jain community we hasten to publish this timely booklet, which would demonstrate the significance and importance of SALLEKHANA in human life. The Jainas take it as a festival and welcome it sincerely. In the following pages we are reproducing learned article on the subject entitled How to Die ?' by late lamented Barrister Champat Raj Jain, and hope, this will enlighten the reader about the philosophy of SALLEKHANA. The present brochure was originally composed in Sanskrit by an unknown Acharya and Shri Pandit Sadasukha ji wrote a Hindi commentary on it in 1861 A.D., which is very instructive and is being reproduced here. Shri Virendra Prasad Jain, B.A., Sahityaratna, Sahityalankara has translated the original slokas in poetical form in Hindi and English; which are also given along with the original text and the Hindi commentary. The World Jain Mission is thankful to the writers and to the donors, whose magnanimity has made it easy to publish it in this from. We hope and wish, may this timely and inspiring brochure spread some light and show that Jainism is still a living religion and a way of life! Aliganj 2 Kamta Prasad Jain 13.9.55 ) Hony. Director The World Jain Mission

Page #6
34 How to Die ? (By Late Shri Champt Rui Jain, Bar.at-law) The one undertaking or business of the sadhu is the overtbrow of death, which is held in the utmost cread by the generality of mankind. The sadhu aims at its destruc tion from the very commencement. nay, he cannot be said to have any other aim orambition in life than the mastery of this the most dreaded of foes. He gave up all undertakings and occupations on the eighthstep (pratima) of the ho. useholder's path, distributed and gave a way all his possessions, exce. pting a few wearing apparel, on the ninth step, renounced all concern with worldly matters on the tenth step and dissociated himShri C. R. Jain self with all else except the strip of a longoti, 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 sannyasin. Personal comforts he no

Page #7
longer seeks; for he has his body completely under control, baving risen even above the automatism of bodily func. tions, 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 thai the happiness he thys enjoys is but a shadow of the real thing, though enrapturing even as such. He longs to remove the cause which stands in the his epjoyment 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 is anxious to reach the all-embracing allsufficing knowledge speedily. The game 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 fu)). 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 requi. site quality of will, without which Self contemplation, the cause of tbe separation 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 be dismayed at the prospect of delay; for what is a delay of four or five lives, as c pared with the infinity of lives be bad had in the infinity of time that is known as the past, and the infinity of those tho soul sha]] have to assume in the future, as an udomancipated ego? The sadhu knows that merit acqui. red in one life is not destroyed or nullified by death, but becomes the main factor in the shaping of the conditions

Page #8
of the next life and leads to desirable and beneficial kinds of reincarnations in the future. Thus, the amount of indo. mitable iron will which he developes now will secure for him a rebirth in conditions and surroundings that will make it easier in the next lite 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 then 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 moro 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, inexbaustible store! Then I shall crush thee tbrough the fingers of my hand, so to speak. Beware, then, and let my challenge be registered !' The challenge tbrown out, the sadhu is never afraid of death, but seeks to encounter it howsoever and where soe. ver 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 ife bas but one occupation for bim 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 trarquil and unruffled. avoiding oven the cherishing of an angry thought in his mind. He has destroyed all sense of attachmont to his body, and cannot, therefore, regard its affli. ctions and inflictions as his own in any sense. Ho who beats or insults his body, therefore, does nothing which be 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 pogsessed as a householder. It is not possi. ble for any one to distrub him by slandering his good name, for that reason. When attacked he does not even wish

Page #9
for a speedy termination of the assault or trouble or discomfort. He simply turns his attention in wards and throws himself in the attitude of ka yotsarga (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 not afraid of, but rather anxious to meet, deatb fear or flee from ? There are five kinds of death, namely: 1. Pandita pandita (literally, wise wise, hence tho Master's ), 2. Pandita ( the wise-man's ), 3. Bala-Pandita (literally, child.pandita's ), 4. Bala ( literally, child's ), and 5. Bula-bala ( literally, child.child, bence the fool's ). The Master's death' is the dissociation between Spirit and Matter, as in the case of the Tirthamkara, whose body is dispersed, and vanishes, like camphor, leaving the Spirit pure and undefiled, which as auch 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. The Wiseman's mode is the death of the saint. He dies but in a tranquil state, neither grieving for nor lamenting the approach of the end in any way. The Bala-pandita is the death of the self-controlled, partly-disciplined householder, whoso 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 tbe 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 -6

Page #10
undisciplined being, while the latter is the death of the very worst type, implying ignorance and want of self control. 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 reborn, 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 favourable circumstances. The bala-bila 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 indivi. dual will reach lower heavens, and all will subsequently, in ordinary cases, be reborn amongst men under inauspicious circumstances. In the worst cases, the bila-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 genera. lly 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 -7

Page #11
where some sort of active goodness is present to modify the effect of evit 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) romains to be gone through in any particular form. If it is not fixed thon, it will be fixed when a third of that third remains to be gone through, and again, if pot determinod even thon, when a third of the remindor is left to live, and in any easo at tho moment of death. But wbat is fixed in this manner is the general type of the gati (one of the four main types of embodied existence, namely, human, celostial, sub-human and hellish). The actualform and other attendant cirumstances would seem to depend on the nature of the thongbts and feelings actually prevai. Jing in the mind at the moment of denth, so that wb these are characterized by tranquillity, self-knowledge, and veneration for the Tirthankaras, Liberated Ones, Saints and Scripturo, tho 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 tbe gati, and the latter, the actual grade of beings in the parti. cular gati. The sudhu, therefore, does not suffer death to come to him unprepared, but determines 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 controlled by the rules 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 rebirtb, it is power. less to replace it in that very life, though, short of this, it will do much to modify, for the better, the nature of the oonditions of existence witbin it. This is because the stamp of disposition once firmly impressed on the karmanasi ( an invisible inner body which is the repository of chara. oter ) is indelible for that life, though capable of modification by subsequent deods to a very great extent. Thus, if -8

Page #12
a person has already i n the liability to be reborn in the tiryanch gati that embraces all forms of the mineral, the vegetable and the animal kingdoms, and 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 particular incarnation, can cancel tho 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 ong. endered the karma for a rebirth in hell, it is possible for him by his subsequent good action and right beliefs to reincarnato in the best of the conditions that are available in the gati or to descend to the lowost 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. Ho selects his own time and conditions for death. He perfects himself for it through a long course of training, so that he sbould not flinch or be deterred in his resolution at the moment of the supreme test. The course recommended extends over a period of twelve years wbich is to be divided into six onequal parts and devoted to the performance of desireeradicating asceticism. The first four years be sbould devote to the special form of tapas known kayakalesa (bodily afflictions), to be followed by a similar period characterized by the avoidance of the six rasas, namely, (1) milk. ( 2 ) curds, ( 3 ) hee ( 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 a voidance of the rasas, then a year in living on reduced "rations" after which six months should be spent in perfor. ming some sort of less trying asceticism, and the last six montbe, in practising some of its severes. Thus disciplined the saint may hope to be able to control his inner :-9--

Page #13
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 performs sallekhana places himself under the guidance of a well qualified and expo. rienced 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 timo deliberately choson, 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 certaid period of time, after which sallekhana is to be terminated if death does not occur in the interval, but there is DO 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 mind that amount to an unhinging of tbe mental balarce and imply a fit of tempo. rary 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 destipy, 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 loger capable of serving its owner as an instrument for the observance of Dharma, and when the inevitabiliiy 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 -10

Page #14
calculated to directly strengthen the soul and to prevent its future rebirth in any but the best surroundings. Those who ddopt the sallekhana vow immediately become self-composed and selfcentred; they cease to be agitated 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, tifting it out of the slough of despond and negativity. The man who-wanders of 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 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 "Bhagwati Aradhana" (by St. S'ivakoti):-- "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 Ortder properly, he falls from the true Path !" The sadhu, intent upon the observance of the sallekhana vow, begins by givirgup solid foods, taking to such sustai. aing liquids as milk, curds, whey, and, the like, and, finally, comes down to hot water, which, too, is given up, as soon as be is able to sustain bimself 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 ongages himself in boly meditation, going over in his mind -11

Page #15
sed 800, the amount of food and water which he has taken in the courso of the infinity of lives througb which he has on 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 oither! 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 enablod 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 over 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 noods, there are three kinds of the 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 attonding on one's solf, but forbids receiving help or assistance from another, and (3) the bhakta pratijna that permits attendance and service of both kinds. Of those, naturally, the first kind of tbe 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 inginin marana, and last of all comes the bhakta pratijna. The saint performing the prayopagamrana modo of sallekhna death becomes, towards the end of the process, completely estranged, in thought, from bis body, which is honceforth allowed to lie like a log of wood, uncared for and unattended by its owner, who does -12

Page #16
not allow any one else oither to attend to its needs. Mas. sage is pormitted in tbe other two forms of the sallekhana death, and the cleaning of tbe bodily impurities with puri. fied water. In addition to saints even housebolders 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 band, id strict accordanco with tho rules. Inaddition to those forms of help alroady roferred to, the purification of his seat, the kamandalu and the pichchi may also be done tor bim by anothor. 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 bave to be 'inseet-freed' likewise. Towards the end of the sallekhani death the saint endoavours to conquer sleep itself, and spends the whole of his time in holy meditation. Those who attend on a saint duly set out on tbe acco. mplishment of the sallekhana death should be endowed b 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 bo agitated in thought. They should exclude all undesirable visitors and hangerson and should 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 bave undergone and.sball 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 --13

Page #17
something of tbe bigher energy of the spiritualised will that is an attribute of the soul, and that speodily 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 unsbakable rock of Right Faith, bis mind illumined with the light of pure Truth, that is Right Knowledge, and his actions all regulated and controllod 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 sallekhanu terminates in a rebirth in the soul-enrapturing scenery and surroundings of the heavenly regions, the abodes of devas (celestial beings)! Kes.wi -14

Page #18
kucha 'mRtyu mahotsava' eka ora jahAM AdhyAtmika aura lokopakAraka racanA hai vahA~ dUsarI ora vaha atyanta utkRSTakoTikI kAvyakRti haiisameM sandeha nahIM / mRtyu sabake jIvanameM avisambhAvI hai / jo janmatA vaha maratA hI hai yaha pratyakSa satya hai| lekina marane maranemeM antara . hotA hai| eka vIragati dUsarI kAyaragati / virale hI aise hote haiM jo . ha~sate hue mRtyukA AhvAna kara sakeM yA mRtyuko ' cunautI de skeN| duniyA~ maranese DaratI hai| adhikAMzataH loga marate samaya hA-hA karate haiM, unake prANa bar3I kaThinAIse nikalate haiN| sacamuca saMsArake liye kAla athavA maraNa bhaya kA rAkSasa hai| lekina isa rAkSasase jUjhanekA maMtra hameM 'mRtyu-mahotsava' se milatA hai| prastuta 'mRtyu mahotsava'kI dRSTi se maraNa koI 'hauA ' nahIM rahatA, vaha to upakAraka mitra bana jAtA hai phira bhalA apane upakAraka mitrase kauna DaregA kiMvA usase kauna na milanekI samutsuka hogA ? racanA AjyAtmika stara para racI gaI hai; ataeva isakI pratyeka bAta jIvanake zAzvata satyoMpara AdhArita hai| yahA~para isake pratyeka prasaGgakI carcA karanA Avazyaka nahIM kyoMki vaha vyAkhyA se bacanikAmeM diyAhI gayA hai| - yaha racanA mAtra 18 zlokoMmeM hai-arthAt atyanta saMkSipta hai para hai atyanta mahatvapUrNa evaM sAragarbhita / AcAryane gAgarameM sAgara bhara diyA hai / dekhie na muzkilase 1 pRSThako bhI pUrAbharane vAle zlokoMne apanI vacanikA ke sahita to kaI pRSTha le lie, aura yadi isakI vistAra se vyAkhyA kI jAya to yathArthameM eka vizAla kalevara kA graMtharAja bana jAya / lekina vaha to pANDitya pradarzana hogA-korA pANDitya pradarzana nahIM viSayakI vyAkhyA bhI / parantu usakI AvazyakatA kyA ? mUla racanA hI itanI preraNAprada evaM svAbhAvika hai (a)

Page #19
, ki use jitanA par3hie utanA hI aAnanda AtA hai lekina isakA rasa zAnta / tar3aka-bhar3aka vAleko isameM 'majA' nahIM mila sakatA / mRtyukhahotsava to saralahRdaya hI manA sakatA aura usakA Ananda bhI nahI le sakatA hai| jyoM-jyoM isakA avagAhana karie tyoM-tyoM lagatA hai ki hRdaya pUrNa saceSTa hokara bola rahA hai--AmbhIratAmeM sarasatA itanI bar3ajAtI hai ki isake zloka 'nAvakaketIra' jaise marmasthala para 'gambhIra ghAva'-sA karate pratIta hote haiN| . . " pAzcAtya a~grejI sAhityameM bhI isI bhAvadhArA kI maraNa-viSayaka racanAe~ praNIta huI haiN| suprasiddha aMgrejI kavi nATyakAra zaikzapiyarane kahA ki santapta jIvanake bukhArake pazcAt manuSya sukhase sotA hai: . After life's fitful fever he sleeps well,' / arthAt mRtyu sukha kA kAraNa hai| 'mejara phAra mejara' nATakameM bhI zaikzapiyarane dikhAyA ki saMsArI jIvana bar3A hI saMtrasta hai, ataH isase muktike lie mRtyukA bhaya nahIM honA cAhie:. *The wearest and most loathed worldly life That age, ache, penury and. imprisonment, Can lay on nature, is paradise , .. To-what we fear of death' ' poiMTalauriyeTa TenIsana (Poet laureate Tennyson) jana suvikhyAta kavi ho gae to unhoMne 81 varSakI avasthAmeM eka saMkSipta geya kavitA .'krA~siGga, dI bAra' (Crossing the Bar) racI, jo aMgrejI sAhityameM vizeSakara lokapriya hai| "kraoNsiGga dI bAra' saraNake lie lAkSaNika prayoga hai| - upayukta kavitAkI nimna antima paMktiyA~ dRSTanya haiM *Twi-light and evening beli, :: And after' that the dark ! (A)

Page #20
And may there be no sadness of farewell When I embark; / For tho' from out our bourne of Time and Place The flood may bear me far, I hope to see my Pilot face to face When I have crost the bar.' (bhAvArtha-godhUlI hogaI / sAMdhyakI carcakI ghaMTiyA~ baja rahIM haiM, nizAkA andhakAra dhanIbhUta ho rahA hai arthAt mRtyu-kAla pA rahA hai aura aba mahAprayANake lie koI duHkha nahIM honA cAhie kyoMki hama saMsAra sAgarako pAra karaneke lie prayANakara rahe haiN| yaha mahAprayANa hameM bahuta dUra le jAegA jahA~para ki hama AzA karate haiM ki hamArA, AtmArUpI yAna ke karNadhAra yA mA~jhIse sAkSAtkAra hogA) - isa uddharaNakA bhAvasAmya isa 'mRtyumahotsava' ke katipaya zlokoM se bhI hai / yaha kavitA bhI hameM yaha batAtI hai ki hameM mRtyukA duHkha nahIM karanA cAhie aura yahI bhAva hameM 'mRtyumahotsava' racanAse bhI milatA hai| antara kevala dArzanika mAnyatAoMkA hai| lArDa TenIzana kizciyana mAnyatAnusAra batAte haiM ki maraNake pazcAt sarvazaktimAna nAvika Izvarake darzana hote haiM / jaba ki saMskRtAcArya jaina dRSTikoNakI ora saMketa karate haiM / unakA kathana hai, mRtyuke mAdhyamase hI AtmA apane sukRtoMkA upabhoga karatA hai tathA usake mokSamArga meM pravRtta honese use ananta darzana, jJAna, sukha, vIryakI prApti hotI hai| lekina mUla meM donoM kI dRSTi yahI hai ki mRtyu duHkhakA kAraNa nahIM honI caahie| isa prasaMgameM hameM a~grejI kavi zrI brAuniMgakI 'rabI bena ez2arA' (Rabbi Ben Ezra) kavitA bhI smaraNa A rahI hai| yaha kavitA kAphI lambI hai / isameM 'rabI' zabda 'buddhimAna' ke lie prayukta kiyA gayA hai 'vena ejarA' jyU dArzanikakA nAma hai| isake mAdhyamase kavine bena ejarA ke jIvana-darzana-jisase ki kavikA bhI sAmya hai-ko prastuta

Page #21
kiyA hai| isameM kavi batAtA hai ki javAnI bur3hApeke lie banAI jAtI hai aura bur3hApA mRtyu ke lie / katipaya aMzoMko avalokie / 'Grow old along with me! The best is yet to be, The last of life, for which, the first was made. .... .... Let us cry 'All good things ' Are ours, nor soul helps flesh more, now, than flesh helps soul. .... Therefore I summon age, To grant youth's heritage, Let age approve of youth, and death complete the same.' kinhIM aMzo taka isake bhAvasAmyameM Apa prastuta 'mRtyu mahotsava' kA 16 bA~ zloka le sakate haiM jisameM batAyA gayA ki pUrvake saceSTa jIvanameM svAdhyAya Adike karma mRtyukAla meM phaladA hote haiM, isIprakAra brAuniMga kI vANImeM taruNAIkA mahatva hI bur3hApe aura bur3hApekA marA ke lie hai / mRtyu sarvatra hai| isI bAtako a~grejI kavi zailI bhI likhatA hai| 'Death is here and death is there, Death is busy every where All around, within, beneath, Above is death and we are death. ' yathArthameM jaba maraNa saba samayoMmeM, saba dezoMmeM sabake lie hai to isa viSaya kI yaha racanA 'mRtyumahotsava' bhI sarvakAlIna sarvadezIya aura sarvopayogI hai| nizcaya hI aisI sarvatonmukhIna racanAko likhane lAcArya dhanya hai / lekina hameM kheda hai ki abhItaka hama isa racanA ke mUla praNetAkA ThIka-ThIka patA na lagA sake / vastutaH hamAre pUrvavartI saMskRtake AdarzAcArya apanA khyApana nahIM cAhate the| aisI dazAmeM ve apanA nAma lekha bhI na karate the / 1 ( I )

Page #22
kucha mahAnubhAvoMkA yaha mata bhI hai ki isake racayitA paM0 sadAsukhadAsa hI haiN| lekina yaha bAta hamArI samajhameM nahIM AtI / hamane abhItakaM ApakI koI anya svataMtra kAvyaracanA nahIM dekhI hai / isake alAvA sabase bar3I bAta to yaha hai ki isa 'mRtyumahotsava' kI vacanikA ke anta meM jo saMkSiptaprazasti dI hai usameM ukta paMDitapravarane spaSTa likhA hai ki unhoMne vacanikA likhI hai / yadi unhoMne mUlaracanA bhI racI hotI to ve usakA avazyahI ullekha karate / yaha bhI durbhAgyakI bAta hai ki prastuta vacanikA - lekhaka sva0 paM0 sadAsukhadAsajIkA jIvanavRtta bhI hameM savistAra jJAta nahIM hai / vaise Apane bhagavatI ArAdhanAsAra, tatvArthasUtra aura ratnakaraNDa zrAvakA - cArakI TIkAe~ racI haiM / zrI ratnakaraNDa zrAvakAcAra kI prazastise itanA jJAta hotA hai ki Apa jainadharma, saMskRti evaM jJAnake kendra jayapura ke 'nivAsI the| usa samaya vahA~ rAjA rAmasiMha rAjya karate the tathA Apake hI zabdoM meM ApakA 'gota kAsalIvAla hai, nAma sadAsukha jAsa / zailI terAtaMthameM, karaiju jJAnabhyAsa // isI prazasti ke anusAra ApakA janma samvat 1852 nikalatA hai / Apake dvArA praNIta sAhitya ke avalokanase jJAta hotA hai ki Apa sAdhu caritake adhyavasAyI zrAvaka the / Apa nirantara samyakjJAna sAdhanAmeM nirata rahate the| jisake pariNAmasvarUpa hameM ApakI adhikArI daniya bhI milatI haiM / ApakI antimAbhilASA thI ki-- jitane bhava titane raho jainadharma amalAna / jinavara dharmaju vinA mama anya nahIM kalyANa // jinavANIsaM vInatI, maraNavedanA roka ! ArAdhanake zaraNa taiM, dehu mujhe paraloka // ( u )

Page #23
yathArthameM 'mRtyu-mahotsava' keTIkAkArake aise hI udgAra hone cAhie the / dekhie 'mRtyumahotsava' racanAke avagAhanase kitane komala, bhavya pariNAma ho jAte haiM-ApabhI ise apane svAdhyAyakA viSaya banAie to Apa bhI maraNa kAla su-dazAko prApta kara skeNge| . yathArthameM svargIya paMDitajIne isa choTI-sI racanA para bhI vacanikA likhakara bahuta hI mahatvapUrNa kArya kiyA hai aba saMskRtajJAtA jaba atyalpa hote cale jA rahe haiM usa dazAmeM isa racanAko lokopayogI banAne ke lie isakI bhASA vacanikAkI racanA atyanta zreyaSkara rahI hai| kahanA na hogA ki ApakI vacanikAke artha aura bhAvArtha atyanta spaSTa aura rocaka bhASAmeM likhe gae haiN| Apane AcAryake hRdayakI acchI taraha thAha lI hai tadanantara yaha vacanikA likhii| yaha gadya purAnI bhASAkI gadya hai lekina yaha Aja bhI kama par3helikhoM ke lie bhI buddhigamya hai / kucha sajjanoM kI rAya huI thI ki isako vartamAna khar3IbolI meM bhASAntarita kara diyA jAya lekina hamArI dRSTi meM abhI isakI AvazyakatA nahIM kyoMki vacanikA mUlarUpameM hI sarvagamya hai / dUsare isameM khar3IbolIse kevala vibhaktiyoMmeMhI aMtara hai jo kuzalapAThaka ise par3hate samaya hI rucyAnukUla kara sakate haiN| ___ isa bacanikAko AdhAra mAna kara hI maiMne mUla zlokoMkA aMgrejIhindI padyAnuvAdaka kiyA hai| merA saMskRtakA alpajJAna hai yathApi prayAsa to yahI kiyA ki mUla zlokoMkI antarbhAvadhArApara kuThArAghAta na ho jAya / phira bhI mere tuccha jJAnake pariNAmasvarUpa padyAnuvAdame koI truTiyA~ raha gaI hoM, to vidvajjana use sudhArakara hameM bhI sacita karadeM, jisase ki agale saMskaraNoMmeM unakA sudhAra kiyA jA ske| vinIta:alIgaMja } ghorendra

Page #24
mRtyuH lokadarzI ke lie, mahA bhayakA rAkSasa ! paraMtu, prAtmadarzIke lie, mahAupakAraka mitra ! kyoMki yahI mokSamArgameM pravRtta karatA hai, isake dvArA hI sukRtoM kA phala milatA hai yahI jarjara zarIrako chur3Akara abhinava tana paritrANa dilAtA hai taba satpuruSArtha meM agrasara karatA hai| isa bhAMti mRtyu bahidRSTAke lie gamI, mAtama ! para AtmadRSTA ke lie mahotsava ! / yaha bhI khUba mRtyumahotsava ! para sacamuca vartamAna samaya meM ise mAnane vAle bhI to hue __ AtmadarzI tapasvI santa caritracakravatI AcAryapravara 108 zAMtisAgarajImAharAja dhanya haiM ve to unhoM yathAyogya prAdhyAtmayogI AcAryapuGgavake caraNakamaloM meM yaha sAdara samarpita ! -vIrendra

Page #25
Death is not the end of life. It is merely like changing of the attire. The soul only goes from one body to another. maraNa jIbana kA anta nahIM hai vaha pozAka badalane jaisA hai| maraNa meM AtmA kA eka zarIra se dUsare zarIra meM sthAnAntaraNa mAtra hotA hai|

Page #26
* OM namaH siddhebhyaH * mRtyu mahotvaca HAPPY DEATH FESTIVAL mRtyumArgo pravRttasya vItarAgo dadAtu me / samAdhi bodha pAtheyaM yAvanmukti purIpuraH // 1 // 1. I walked on the path of Death's pitch Kindly, O Vataragat, ye bestow, Patheya 2, Samadhi, Bodhi 4, with which I to the eternal home can go. mRtyu mArgameM pravRtta hU~ maiM, vItarAga svAmI do mujhako / pAtheya, samAdhi, bodhi jisase pahu~cU yAvat su-mokSapura ko // 1 // 1. A Perfect Soul who is beyond attachment. 2. Provender or provision for the journey of the soul from world to Nirvana i. e. salvation. 3. Concentration of the mind towards the real nature of Self. 4. The knowledge of right path or the gain of right faith, right knowledge and right conduet i. e, enlightenment. ( 1 )

Page #27
artha-mRtyuke mArgameM pravRtyo jo maiM tAkU bhagavAna vItarAga deva samAdhi kahiye svarUpakI sAvadhAnI, ara bodhi kahie ratnatrayakA lAbha so dIjo / aura pAtheya kahie para lokake mArga meM upakAraka vastu so dehU, jitaneka maiM mukti purI prati jAya phuNcuu|| ___ bhAvArtha-maiM anAdi kAlase aneka kumaraNa kie jinako sarvajJa vItarAga hI jAne haiM / ekabAra hU samyaka maraNa nahIM kiyA, jo samyaka maraNa karatA to phira saMsArameM maraNakA pAtra nahIM hotA / jAte jahA~ deha marI jAya, ara AtmAkA samyaka darzana, jJAna, cAritra svabhAva hai so viSayakaSAyani kari nahIM ghAtyA jAya, so samyaka maraNa hai| para mithyAzraddhAna rUpa huvA dehakA nAzako hI apanA AtmAkA nAza jANatA, saMklezateM maraNa karanA, so kumaraNa hai| maiM mithyAdarzanakA prabhAvakari deha meM hI ApA mAna, apanA jJAna, darzana svarUpakA ghAta kari anaMta parivartana kiye, so aba bhagavAna vItarAgasU' aisI prArthanA karUM hUM, jo maraNake samaya mere vedanA maraNa, tathA AtmajJAnarahita maraNa mati hoU / kyoMki sarvajJa vItarAga janma maraNa rahita bhaye haiM, tAte maiM hUM vItarAga sarvajJakA zaraNa sahita, saMklezarahita, dharmadhyAnapUrvaka maraNa cAhatA, vItarAga hI kA zaraNa grahaNa karUM hUM // / aba maiM merI AtmAko samajhAUM hUM // kRmijAla zatAkoNe jarjare deha paMjare / bhujyamAnena bhetavyaM yatastvaM jJAna vigrahaH / / 2 / / 2. With myriad germs body's cage is full Which becomes quite rotten and old. With its decay, don't be fearful, For, your body is knowledge-fold." (2)

Page #28
zata zata kITANu jAla pUrita, yaha jarjara dehI ko piMjar3A / isake vinAza meM bhaya na karo, ___kAraNa tava tana hai jJAna jar3A // 2 // , artha-bho Atmana ! kRminike saiMkar3oM jAla kari bharayA, para nitya jarjara hotA deharUpa pIjarA, isako naSTa hote tuma bhaya mata kro| kyoMki tumato jJAnazarIra ho // . ___ bhAvArtha-tumhArA rUpa to jJAnamaI hai, jisameM yaha sakala padArtha udyota rUpa horahe haiM / para vaha amUrtika, jJAna jyoti svarUpa, akhaMDa, avinAzI, jJAtA, dRSTA hai / aura yaha hAr3a, mAMsa, cAmar3AmaI mahAdurgadhavinAMzIka deha hai so tumhAre rUpate atyaMta bhinna hai| karmake vazate eka kSetrameM avagAha kari eka-se hoya tiSTe hai, tobhI tumhAre, inake atyaMta bheda hai / para yaha deha pRthvI jala, agni pavanake paramANunikA piMDa hai so avasara pAya saba bikhara jAyeMge / tuma avinAzI, akhaNDa, jJAyakarUpaho, so isake nAza honeteM bhaya kaise karo ho ? jJAnina bhaya bhavetkasmAt prApte mRtyu mahotsave / 'svarUpasthaH puraMyAti dehIvehAMtara sthiti // 3 // 3. Why fear for a right 'knower Facing the happy death festivity ? Atman that dwells in self-sphere, While finds its place in other body. jJAnI janako kyoM bhaya hotA, pAkara yaha mRtyu mahotsava hai| AtmA sva-bhAva meM jo ramatA, . jaba kevala deha badalatA hai // 3 //

Page #29
artha - bho jJAnin kahiye ho jJAni zrAtmA tumako vItarAgI, samyak jJAnI upadeza kare haiM, jo mRtyu rUpa mahAn utsavako prApta hote kAheko bhaya karo ho / yo dehI kahiye zrAtmA so apane svarUpameM tiSTatA anya hameM sthiti rUpa purakU jAya haiM / yAmeM bhayakA hetU kahA hai // bhAvArtha -- jaise koU eka jIrNa kuTImeM teM nikasi zranya navIna mahana ko prApta hoya soto bar3A utsava' kA avasara hai / taise yaha AtmA apane svarUpameM tiSThatA hI isa jIrNa deharUpI kuTI ko chor3a navIna deharUpI mahalako prApta hote mahA utsavakA avasara haiM / isameM koI hAni nahIM jo bhaya kiyA jAya / ara jo apane jJAyaka svabhAvameM tiSTate parase mamatva karake rahita paraloka jAvoge to bar3A zrAdara sahita divya, dhAtu, upadhAtu, rahita vaikriyaka dehameM deva hoya aneka mahaddhikanimeM pUjya mahAna deva hovoge / ara jo yahA~ bhayAdi kara apanA jJAna svabhAvako bigAr3a parameM mamatva dhAra maroge to ekeMdriyAdi ke dehameM apanA jJAnakA nAza kara jar3a rUpa hoya tiSThoge / ataH aiseM malIna kleza- sahita, dehako tyAga, kleka rahita ujvala dehameM jAnA to bar3A utsavakA kAraNa hai // sudattaM prApyate yasmAt dRzyate pUrvasattame / bhujyate svarbhabaM saukhyaM mRtyubhIti kutaH satAM ||4|| 4. With it Charity's reward is gained. This portrayed by old pious men, Heavenly pleasure can be attained Then why do fear O, holy men ? hai milatA isase diyA dAna phala pUrva sudhI yaha dikhalAte / haiM bhoga bhogate svargoM ke phira sujana mRtyu-bhaya kyoM khAte ? // 4 // ( 4 )

Page #30
artha-pUrvakAlameM bhaye gaNadharAdi satpuruSa aise dikhAve haiM, ki mRtyu se bhale prakAra diyA huvAkA phala pAiye haiN| para svarga lokakA sukha bhogie haiN| isalie satpuruSanikoM mRtyukA bhaya kyoM hoya // bhAvartha-apane kartavyakA phala to mRtyu bhae hI pAIye hai| jo Apa cha: kAyake jIvaniko abhaya dAna diyA, ara rAgadveSa, kAma, krodhAdikA ghAtakara, asatya, anyAya, kuzIla, paradhana haraNakA tyAgakara, ara saMtoSa dhAraNakara, apane AtmAko abhayadAna diyA usakA phala svarga loka binA kahA~ bhogane meM Ave / so svarga lokake sukhato mRtyu nAma mitrake prasAdate hI pAiye haiM / tAteM mRtyu samAna isa jIvakA koI upakAraka naahiiN| isa manuSya paryAyakA jIrNa dehameM kauna kauna duHkha bhogatA, kitane kAla rahatA aura prArtadhyAna, raudradhyAna karake tiryaMca, narka meM jAya pdd'taa| isaliye aba maraNakA bhayakari, ara deha, kuTumba, parigrahakA mamatvakari, ciMtAmaNI kalpavRkSa samAna samAdhimaraNako bigAr3a bhayasahita, mamatAvAna huvA kumaraNa kara, durgati jAvanA ucita nahIM // mAgarbhA duHkha saMtaptaH prakSipto dehapaMjare / mAtmA vimucyate nyena mRtyu-bhUmipati bimA // 5 // 5. Being troubled with womb's pain In body, Soul has been hidden; Real freedom, O ! it can't attain, Without the help of death-sovereign. ho garbha duHkha se santApita; chipagayA kalevara meM AtmA / hai vinA mRtyu nRpa yoga liye, yaha mukta na ho sakatA AtmA // 5 //

Page #31
artha-yaha hamArA karmazatra merI AtmAko deha rUpI pIMjare meM kSepyA, so garbha meM pAyA tisa kSaNateM sadAkAla kSudhA, tRSA, roma, viyoga ityAdi aneka duHkhani kara vyApta isa deharUpI pIjarAmeM rakkhA / usase mujhe mRtyu nAmA rAjA binA kauna chur3Ave // __ bhAvArva-isa deharUpI pIja rAmeM, maiM karmarUpI zatra dvArA paTakyA huvA, indriyanike prAdhIna huvA, nAnA trAsa shuuN| nityahI kSa dhA ara tRSAkI vedanA trAsa deve hai / para zAsvatI zvAsa ucchAsa khaMcanA ara kAr3hanA ara nAnAprakAra rogoMkA bhoganA, ara udara bharane ke vAste aneka prakAra parAdhInatA sahanA, ara sevA, kRSi, vANijyAdi kari mahA klezita hoya rahanA para zIta uSNake duHkha sahanA, ara duSToM dvArA tAr3ana, mArana, kuvacana, apamAna sahanA, kuTumbake prAdhIna rahanA, dhanake, rAjya ke, strI putrAdika ke aAdhIna, aise mahAna bandIgRha samAna dehameM maraNa nAmA balavAna rAjA binA kauna nikAle / isa dehako kahAMtAMI bahatA, jisako nitya uThAvanA, beThAvanA, bhojana karAvanA, jala pAvanA, snAna karAvanA, nidrA livAvanA, kAmAdika viSaya sAdhana karAvanA, nAnA vastra prAbhUSaNa kara bhUSita karanA, rAta dina isa deha hI kA dAsapanA karatA karatA hu AtmA ko nAnAprakAra trAsa deve haiM, bhayabhIta kare haiM, ApA bhalAve hai| aise kRtaghna dehate nikalanA mRtyu nAmA rAjA vinA nahIM hoya / jo jJAna sahita, dehasoM mamatA chAMr3isAvadhAnIteM, dharma dhyAna sahita, saMkleza rahita, vItarAgatA pUrvaka, jo samAdhi-mRtyu nAmA rAjAkA sahAya grahaNa karU to phira merA AtmA deha dhAraNa nahIM kare duHkhoMkA pAtra nahIM hoya / samAdhimaraNa nAmA rAjA bar3A nyAyamArgI haiN| mujhe isIkA zaraNa hoh| mere apamRtyukA nAza hou / sarva duHkhapradaM piDaM dUrI kRtAtma dazibhiH / mRtyU mitra prasAdena prApyate sukha saMpadA // 6 // (6)

Page #32
6. The Self-knowers getting rid of Body, the root of displeasure, Live with happiness, in company of Death friend, having self-joy-treasure. AtmAdI saba dukhada piMDa, tana usako dUra bhagA karake / ve mRtyu-mitra saMga prasanna ho, rahate nija sukha-saMpada ko le // 6 // artha-prAtmadazi, jo prAtma-jJAnI hai te mRtyu nAmA mitrakA prasAda kari sarva duHkhakA denevAlA deha piMDako dUrI chor3a kara sukhakI saMpadAko prApta hoya haiN| bhAvArtha-prAtma jJAni ! samAdhi maraNake prabhAva me, saptadhAtu maI mahAna azuci vinAzIka dehako chor3a, divya vaikriyaka zarIrameM prApta hokara nAnA sukha saMpadAkoM prApta hoya hai| samAdhimaraNa samAna isa jIvakA upakAra karanevAlA koI nahIM hai| isa dehameM nAnAprakAra duHkha bhogate huve, mahAnarogAdi duHkha bhoga marate huve, phira tiyaMca, narka dehameM asaMkhyAta, anantakAla tAI asaMkhyAta du:kha bhogate huve aura janmamaraNarUpa ananta parivartana karate tahAM koI zaraNa nahIM hai| isa saMsAra paribhramaNase rakSA karaneko koI samartha nahIM / kadAcita azubha karmakA maMda udayase manuSya gati, uccakula, indriya pUrNatA, satpuruSoMkA samAgama tathA bhagavAna jinendra ke paramAgamakA upadeza pAyA hai, to zraddhAna jJAna yoga saMyama hita, samasta kuTumba, parigraha meM mamatva rahita, dehase bhinna jJAnasvabhAvarUpa mAtmA kA anubhava karake, bhaya rahita, cAra aArAdhanAkA zaraNa sahita maraNa ho jAya to isa samAna lokameM isa nIvakA koI hitu nhiiN| jo saMsAra paribhramaNase chUTa jAnA so samAdhimarasya nAmA mitrakA prasAda hai|| (7)

Page #33
mRtyukalpadrume prApte yenAtmArtho na sAdhitaH / nimagno janma jaMbAle sa pazcAta ki kariSyati // 7 // 7. Getting Kalp-Vraksa, divine tree Who has not done his self's welfare, He stuck in world's mud boundry, Afterwards what can he do here? kara prApta jinhoMne kalpavRkSa, hai nija kalyANa na kiyata kiyaa| vaha vizva-paGka meM phaMsA huA, ___pazcAcAt kara sakegA kucha kyA ? // 7 // artha-jo jIva, mRtyu nAmA kalpavRkSako prApta hote huve apanA kalyANa nahIM siddha kiyA, so jIva saMsArarUpI kardamameM DUbA huvA pIche kahA krsii| - bhAvArtha-isa manuSya janmameM maraNa kA saMyoga hai so sAkSAta kalpavRkSa hai / jo vAMchita lenA hoya so lehU / jo jJAna sahita prapanA nija svabhAvako grahaNakari ArAdhanA sahita maraNa karoto svargakA mahaddhika. paNA, indrapaNA, ahamindrapaNA pAya pAche tIrthakara tathA cakrI Adi hoga nirvANa pAvo / maraNa samAna trailokya meM dAtA nhiiN| aise dAtAko pAya kara viSayakI vAMchA para kaSAya sahita hI rahoge to viSaya kaSAyakA phala narka nigoda hai| maraNa nAmA kalpavRkSako bigAr3oge to jJAnAdi akSaya nidhAna rahita hokara saMsAra rUpa kardama meM DUba jaavoge| bho bhavya ho jo the vAMchA kA mArayA huvA khoTe nIca puruSoMkA sevana karo ho, prati lobhI bhaye dhana 'vAste viSaya bhogoMke liye, hiMsA, jhUTha, corI, kuzIla parigrahameM prAsanala (8)

Page #34
bhaye niMdya karma karo ho, tohU vAMchita pUrNa nahIM hoya hai para duHkhase maraNa karo ho / kuTumvAdiko chor3a videzameM paribhramaNa karo ho, niMdya AcaraNa karoDo ara niMdya karma karake hU avazya maraNa karo ho / para jo eka bAra hU samatA dhAraNa kara, tyAga-vrata sahita maraNa karo to phira saMsAra-pari. bhramaNakA abhAva kara, avinAzI sukha ko prApta ho jaau| isavAste jJAna sahita paMDitamaraNa karanA ucita hai // jINaM dehAdikaM sarva nUtanaM jAyate yataH / sa matyaH kiM na modAya satAM sAtotthitiryathA // 8 // 8. Death with which all old, rottenAre being turned in quite freshness, Then, is death not to right menFor pleasure-bearings and happiness ? jisase ki jIrNa aura' zIrNa sabhI, hai nUtana ho jAyA karatA / vaha maraNa na kyA sAtodaya-hita, sajjana ko harSa-hetu hotA ? // 8 // artha-jisa mRtyuse jIrNa dehAdika sarva chUTa navIna ho jAya so mRtyu satpuruSanike sAtAkA udaya kI jyoM harSa ke artha nahIM hoya kahA? arthAta jJAnIke to mRtyu harSa ke artha hI hai // bhAvartha--yaha manuSya ko zarIra nityahI samaya samaya jIrNa hoya hai / devoM ke dehakI jyoM jarArahita nahIM hai| dina dina bala ghaTe hai, kAMti, rUpa malIna hoya hai, sparza kaThora hoya hai| samasta nasoMke hAr3oMke baMdhAna zithila hoya haiM / cAma DhIlI hoya, mAMsAdiko chor3a jvaralI rUpa hoya hai| netroMkI ujvalatA bigar3e hai / karNameM zravaNakaranekI zakti ghaTe hai| hastapAdAdika meM asamarthatA dina dina badhe hai / namana bakti maMda hoya hai / (6)

Page #35
roga aneka badhe haiM / - aise jINaM dehakA duHkha kahAM taka bhogatA, jisameM cAlate, baiThate, uThate svAsa badhe hai, kaphakI adhikyatA hoya hai| aise deha kA ghIsanA kahAMtaka hotA ? maraNa nAmA dAtArake binA aise niMdya dehako chur3Aya navIna dehameM vAsa kauna karAve ? jIrNa dehameM bar3A asAtAkA udaya bhogiye hai, so maraNa nAmA mitra, upakArI dAtA binA aisI pAsAtAko kauna dUra kre| isalie samyakajJAnIke to mRtyu honekA bar3A harSa hai| vaha to saMyamavrata, tyAga, zIla meM sAvadhAna hoya aisA upAyakare jo phira aise duHkhakA bharayA dehako dhAraNa nahIM kre| samyagyAnI to yAhIko mahAsAtAkA udaya mAne hai // sukhaM duHkhaM sadA vetti vehasthazca svayaM vrajeta / matyu bhItistadA kasya nAyate paramArthataH / / 6 / / 9. Soul Knows always pleasure and pain To other world itself, it goes; When next happy world is to gain, / Who is afraid by long repose ? dehastha jAnatA hai sukha dukha, ...... paraloka svayaM jAyA karatA / jaba hai paraloka siddha hotA, taba kauna mRtyu se bhaya karatA ? // 6 artha-yaha mAtmA dehameM tiSTatAhU sukhako tathA duHkhako sadA kAla jAge hI hai / para paraloka prati ha svayaM gamana kare hai| to paramArthate mRtyukA bhaya kaunake hoya // bhAvArtha-prajJAnI bahirAtmA hai soto deha meM tiSTatAhU maiM sukhI hUM, meM duHkhI hUM, maiM marUM hUM, maiM kSudhAvAna, maiM tRSAvAna, merA nAza havA, aisA mAne hai| para antara AtmA samyagdRSTi aise mAne hai jo upajyA hai so maregA-pRthvo jala, agni, pavana, pudgala paramANUnike piMDarUpa upajyo yaha

Page #36
deha so vinshegaa| maiM jJAnamaI amUrtIka prAtmA, merA nAza kadAcita nahIM hoya / ye kSudhA, tRSA, vAta-pitta, kaphAdi rogamaya vedanA pudgalake haiM / maiM inakA jJAtA huuN| maiM yAmeM ahaGkAra vRthA karUM huuN| isa zarIrake aMra mere eka kSetra meM tiSThane rUpa avagAha hai| yathApi merA rUpa jJAtA hai, zarIra jar3a hai| maiM amartIka, deha martIka hai| maiM akhaNDa haM. zarIra aneka paramAgunoMkA piMDa hai / maiM avinAzI haiM, deha vinAzIka hai| aba isa dehameM jo roga tathA kSa dhAdi upaje tisakA jJAtAhI rahanA, kyoMki merA to jJAyaka svabhAva hai| parameM mamatvakaranA sohI ajJAna hai, mithyAtva hai / para jaise eka makAnako chor3a anya makAnameM pravezakare, taise mere zubha azubha bhAvanikari upajAyA karma kari racyA anya dehameM merA jAnA hai| isameM merA svarUpakA nAza nahIM / ataH nizcayakara vicAriye to maraNakA bhaya kaunake hoya // saMsArAzakta cittAnAM mRtyu tyai bhavennRNAM / modAyate punaHso'pi jJAnavairAgyavAsinAM // 10 // 10. Who is addicted with passion To world, for him, death is fear, But to a sage or a wise person, It is for good and for pleasure. mana se Asakta jagata meM jo, hai mRtyu bhIti ke hita unako / lekina hai vahI harSa ke hita, . jJAnI-vairAgya vAsiyoM ko // 10 // artha-saMsArameM jinakA citta mAsakta hai, apane rUpako jo jAne nahIM tinake mRtyu honA bhayake athi hai| para jo nija svarUpake jJAtA haiM ara saMsArase virAgI haiM tinake to mRtyu harSake athi hai / / ...

Page #37
bhAvArtha-mithyAdarzanake udayase jo AtmajJAnakara rahita, dehameM hI ApA mAnanevAle, aura khAne-pIne kAma-bhogAdika indriyanike viSayoM meM hI sukha mAnanevAle bahirAtmA haiN| tinake to apanA maraNa honA bar3A 'bhayake athi hai| jo hAya merA nAza bhayA phera khAnA-pInA khaaN| nahIM jAniye mere pIche kahA hoyagA / aba yaha dekhanA milanA, kuTumbakA samAgama saba gyaa| aba kaunakA zaraNa gahaNa karUM, kaise jIUM aise mahA saMklezakara mare haiM / para jo AtmajJAnI haiM tinake mRtyu Aye aisA vicAra upaje hai jo maiM deharUpa bandIgRha meM parAdhIna par3AhuvA, indriyoMke viSayoMkI cAhakI dAha kari, ara milehuve viSayoMme atRptAkari, ara nityahI kSa dhA, tRSA, zIta, uSNa, rogoMse upajI mahAvedanAkari, eka kSaNa hU thiratA nahIM paaii| mahAn duHkha, parAdhInatA, apamAna ghoravedanA, aniSTa saMyoga, iSTa viyoga bhogatA mahAklezase kAla vyatIta kiyaa| aba aise klezase chu DAya, parAdhInatArahita anantasukhasvarUpa janmamaraNarahita avinAzI sthAna ko prApta karAnevAlA yaha maraNakA avasara pAyA hai| yaha maraNa mahAsukha kA denevAlA atyaMta upakAraka hai / para isase viparIta saMsAravAsa kevala duHkharUpa hai / isameM eka samAdhi maraNa hI zaraNa hai / aura kahIM ThikAnA nahIM hai| isa binA cAroM gatimeM mahA trAsa bhogI hai| aba saMsAravAsase ani virakta maiM samAdhimaraNako grahaNa karUM hU~ // purAdhIzo yadA yAMti sukRtasyabubhutsayAM / tathA sauvAryatekena prapaMcapaMca bhauttikai // 11 // For previous good deed's enjoyments When to next world travels soul The prolixities of five elementsHow can hinder in way of goal ? (12)

Page #38
hai jaba paraloka gamana karatA, AtmA sadUkRta upabhoga artha / taba prapaMca kyoM paJcabhUta ke, ho sakeM rokane ko samartha // 11 // artha - jisa kAlameM yaha AtmA apane kiyeko bhoganekI icchA kara paralokako jAya hai, taba yaha paMcabhUta sambandhI dehAdika prapaMca kyoMkara rokane meM samartha haiM // bhAvArtha- - isa jIvakA vartamAna Ayu pUrNa hojAya ara jo anya loka sambandhI AyukA yadi udaya A jAya taba paralokako gamana karaneko zarIrAdi paMcabhUta koU rokanemeM samartha nahIM hai / tAteM bahuta utsAha sahita cAra ArAdhanAkA zaraNa grahaNakara maraNa karanA zreSTha hai || mRtyukAle satAM duHkhaM yadbhaveta vyAdhisaMbhavaM / deha moha vinAzAya manye zivasukhAya ca // 12 // 12. Due to old karma, pain and disease At the time of death appear, To wise men they are for release From allurements, for Moksa's pleasure ! mRtyukAla jo duHkha vyAdhiyAM, hotIM kRta karmAnukUla haiM / ne sujanoM ko deha-moha-hata hita au' cira ziva saukhya-mUla haiM ||12|| C artha - mutyukA avasara viSe jo pUrva karmake udayase rogAdi vyAdhikara du:kha utpanna hoya hai soM satpuratroMke zarIra se mohake nAzake prathi hai ara nirvANake sukhake liye haiM | ( 13 )

Page #39
bhAvArtha --yaha jIva janma liyA jisadinase, dehaso tanmaya huvA yAmeM base hai / ara yAmeM basaneko hI bar3A sukha mAne hai / yAko apanA nivAsa jAne hai / isahI se mamatA laga rahI hai / isameM basane sivAya apanA kahIMThikAnA nahIM dekhe haiM / aba aisA dehameM jo rogAdi duHkha upaje haiM taba satpuruSoMke isase moha naSTa hojAya hai / para sAkSAta duHkhadAI, athira, vinAzIka dIkhe hai / ara dehakA kRtaghnapaNA pragaTa dIkhe hai / taba avinAza padake artha udyamI hoya hai, vItarAgatA pragaTa hoya hai / usa samaya aisA vicAra upaje hai jo isadehakI mamatAkara maiM anantakAla janma maraNakara aneka viyoga, roga, saMtApAdise narkAdi gatiyoMmeM duHkha bhoge / ara aba bhI aisA duHkhadAI dehameM hI mamatvakara prApAko bhUla ekeMdriyAdi zraneka kuyonimeM bhramaNakA kAraNa karma upArjana karane ko udyama karUM hUM, so praba isa zarIra meM jvara, khAsa, svAsa, zUla, vAta, pitta, pratIsAra, mandAgni ityAdi roga upaje haiM, so isa dehameM mamatA ghaTAvaneke artha bar3A upakAra kare haiM, dharma meM sAvadhAna kare haiM / jo rogAdi nahIM upajatA to merI mamatAhU nahIM ghaTatI para mada bhI nahIM ghaTatA / maiM to mohakI andherIkara prAMdhA huvA, AtmAko ajara, amara mAna rahA thA so rogoMne mujhe ceta karAyA / aba isa dehako azaraNa jAna, jJAna darzana caritra tapa hI ko eka nizcaya zaraNa jAna ArAdhanAkA dhAraka bhagavAna parameSThIko cittameM dhAraNa karUM hUM / aba isa vakta hamAre eka jinendrakA vacanarUpa amRta hI parama zrauSadha hohU | jinendrakA vacanAmRta binA viSaya, kaSAyarUpa rogajanita dAhako meDhaneko koU samartha nahIM / bAhya proSadhAdi to asAtA karmake manda hote kiMcitakAla koI eka rogako upazama kare haiM / ara yaha deha rogoMse bharayA huvA hai, so kadAcita eka roga miTayA tohU anya rogajanita ghoravedanA bhoga phira maraNa karanA par3egA / isaliye janma jarA maraNa rUpa rogako haranevAle bhagavAna kA upadezarUpa amRta hI pAna karUM hUM / zrara prauSadhAdi hajArAM upAya karate bhI vinAzIka dehameM roga nahIM miTegA, isalie roga se prati upajAya kugatikA kAraNa durdhyAna karanA ucita nAhIM / rogaM AbahU bar3A harSa hI mAbo, jo rogahI ke prabhAvate aisA jIrNaM galyA huvA ( 14 )

Page #40
dehase merA chUTanA hoygaa| roga nahIM Ave to pUrvakRta karma nahIM nirjare / para deharUpa mahAdurgaMdha duHkhadAI bandIgRhase merA zIghra chUTanA hI nahIM hoya / para yaha rogarUpa mitrako sahAya jyoM-jyoM dehameM badhe hai tyoM-tyoM merA roga bandhanase, karmabandhanase para zarIrabandhanase chUTanA zIghra hoya hai / aMra yaha roga to dehameM hai so isadehako naSTa kregaa| maiM to amUrtika caitanya svabhAva avinAzI hUM, jJAtA huuN| para jo yaha roga janita duHkha mere jAnane meM Ave hai so maiM to jAnanevAlAhI hU~ yAkI lAra merA nAza nahIM hai| jaise loha kI saMgatise agni haM dhanno kI ghAta sahe hai, taise zarIrakI saMgatise vedanA kA jAnanA mere ha hai / agnise jhopar3I jale hai, jhopar3Ike mAMhI AkAza nahIM jale haiM / taise avinAzI amarta caitanyadhAtumaI meM AtmA tAkA rogarUpa agnikara nAza nahIM hai| para apanA upajAyA karma Apako bhoganA hI pdd'egaa| kAyara hoya bhogagA to karma nahIM chodd'egaa| para dhIraja dhAraNa kara bhoga gA to karma nahIM chor3egA / tAtekAyaratA ko dhikkAra hoha, karmakA nAza karane vAlA dhairya hI dhAraNa karanA zreSTha hai| para he prAtman tuma roga Aye itane kAyara hoteho, so vicAra karo narkoM meM isa jIvane kauna kauna trAsa bhogI, asaMkhyAtavAra, anantavAra mAre, vidAre, cIre phAr3a gaye ho, yahAM to tumhAre kahA duHkha hai| para tiryaMca gatike ghora duHkha bhagavAna jJAnIhU bacana dvArA kahaneko samartha nhiiN| anantavAra agnimeM jali marayA hUM, anantavAra jalameM DUba DUba marayA haM, anantavAra viSabhakSaNakara marayA hUM, ananta vAra siMha, vyAghra,sAdika kari bidArayA gayA hUM, zastroMkara chedyA gayA hUM, anantavAra zIta vedanAkara marayA hU~, anantavAra uSNavedanAkara marayA hU~, anantavAra kSudhAkI vedanAkara marayA hU~, anantavAra tRSAvedanAkara marayA huuN| aba yaha rogajanitavedanA kitanIka hai / rogahI merA upakAra kare hai, roga nahIM upajatA to dehase merA sneha nahIM ghaTatA, para samastase chaTa paramAtmAkA zaraNa nahIM grahaNa krtaa| tAte isa avasarameM jo roga haiM, sohU merA ArAdhanA maraNameM preraNA karane vAlA mitra hai| aisA vicAratA jJAnI roga Aye kleza nahIM kare hai / mohakA nAza honekA utsava hI mAne hai| (15)

Page #41
jJAnino mRtasaMgAya mRtyastApa karopi san / prAmakumbhasya lokesmina bhavet pAka vidhiryathA // 13 // 13. Though death creates pain, torture, But to wise men it is like nectar, As in fire some good pitcher is prepared to keep cool water. yadyapi maraNa tApa karatA hai, para amRta-sA jJAnI ko hai| jaise kumbha agni meM tapakara, . banatA zuci jala rakhane ko hai // 13 // - artha-yadyapi isalokameM mRtyu hai so jagatako AtApa karanevAlA hai tohU samyagjJAnI ke amRtasaMga jo nirvANa tAke artha hai / jaise kaccA ghar3A agnimeM pakAvanA hai, so amRtarUpa jalake dhAraNake athi hai| jo kAcA ghar3A agnimeM ekavAra pakajAya to bahuta kAla jalakA saMsargako prApta hoy| taise mRtyukA avasarameM AtApa samabhAvakara ekabAra sahajAya to nirvANa kA pAtra ho jAya // bhAvArtha-ajJAnIke mRtyukA nAmase bhI pariNAma AtApa upaje hai / jo maiM calyA aba kaise jIU, kahA karUM, kauna rakSA kare-aise saMtApako prApta hoya hai / kyoMki ajJAnI to bahirAtmA hai, dehAdi bAhya vastukohI mAtmA mAne hai / para jJAnI jo samyagdRSTi hai so aisA mAne hai jo pAyakarmAdikA nimittate dehakA dhAraNa hai, so apanI sthitipUrNa bhaye avazyabinazegA maiM prAtmA avinAzI jJAnasvabhAva haiN| jIrNadehako chor3i navIna meM praveza karate merA kucha vinAza nahIM hai / / satphalaM prApyate sadbhiH vratAyA saviDaMbanAt / tatphalaM sukha sAdhyaM syAt mRtyukAle samAdhinA / / 14 / /

Page #42
14. Holy men, bearing pains of fasts, * Acquire some fine retribution, Which in end, in sweet fruit lasts At Samadhi or happy death occasion. satpuruSa bratoM ke kaSTa jhela ___jo su-phala prApta ve karate haiN| sukha sAdhya-samAdhi ke liye ve phala maraNa samaya meM hote haiM // 14 // artha-satpuruSa vratoMke bar3e khedako prAptakara, jisa phalako prApta hoya hai so phala mRtyukA avasarameM thor3e kAla zubhadhyAnarUpa samAdhimaraNakara, sukhase sAdhane yogya hoya hai // - bhAvArtha-jo svargoM meM indrAdi padavI, paraMparAya nirvANapada, paMca mahAvratAdi ghora tapasyAkara siddha kariye haiM so pada mRtyukA avasarameM deha kuTumbAdi, parigrahasU mamatA chAMDi, bhayarahitahuvA, vItarAgatA sahita, cAra ArAdhanAkA zaraNa grahaNakara, kAyaratA chA~Di, jJAyaka, apane svabhAvako avalaMbanakara, maraNa kare to sahaja siddha hoya hai| tathA svargalokameM mahaddhikaM deva hoy| tahAMse prAya var3A kulameM upaji uttama saMhananAdi sAmagrI pAya dIkSA dhAraNa kara apane ratnatrayakI pUrNatAko prApta hoya' nirvANa jAya hai / / pranAtaM zAMtimAna mayoM na tiryaka nApi nArakaH / dharmadhyAnI puromayoM nazanautvayarazvaraH // 15 // 15. Peacefully who dies without affliction Can't go to hell or animal race With the performances of religion Bears himself a Godly face.' *. (17)

Page #43
jo Arta rahita sazAnti maratA, - pAtA na triyaMca naraka gati vaha / au' dharma dhyAna anazana pUrvaka, .. jo maratA surapati hotA vaha // 15 // artha-jAke maraNakA avasarameM pArta jo duHkharUpa pariNAma na hoya ara zAMtimAna kahiye rAga, dvAparahita, samabhAvarUpa cittahoya so puruSa maraNa kari nArakI nahIM hoya, tithaMca nahIM hoy| para jo dharmadhyAna sahita, anazanavrata dhAraNa karake mare to svargalokameM indra hoya tathA mahaddhika deva hoya, anya paryAya nahIM pAve, aisA niyama hai / / bhAvArtha-yaha uttama maraNake avasarako pAya karake pArAdhanA sahita maraNameM yatna kro| para maraNa pAvate bhayabhIta hoya, parigrahameM mamatvadhAra, ArtapariNAmasU mari kugatimeM mata jaavo| yaha avasara ananta bhavoMmeM nahIM milegaa| aura yaha maraNa chor3egA nhiiN| tAte sAvadhAna hoya dharmadhyAna sahita dhairya dhAraNakara dehakA tyAga kro| taptasya tapazcApi pAlitasya vratasya ca / paThitasya zrutasyApi phalaMmRtyuM samAdhinA / / 16 / / 16. Grappling all troubles of penance, Following vows and reading scriptures Daily, regularly and not perchance All results in joyful departure. santApa tapasyA kA sahanA, phira pAlana karanA nita brata kA / svAdhyAya sadA niyamita karanA, hai su-phala samAdhi maraNa saba kA // 16 // artha-tapakA saMtApa bhoganA, bratakA pAlanA, zrutakA abhyAsa karanA yaha saMpUrNa AtmAkI sAvadhAnI sahita maraNa karane artha hai / (18)

Page #44
bhAvArtha-he prAtman jo tumane itane kAlataka indriyoMke viSayoM meM vAMchArahita hoya anazanAdi tapa kiyA hai, so antakAlameM AhArAdika kA tyAga sahita, saMyama sahita, dehakI mamatA rahita, samAdhimaraNake artha kiyA hai / para jo ahiMsA, satya, acaurya, brahmacarya, parigraha tyAgAdi vrata dhAraNa kiye haiM, so bhI samasta dehAdika parigrahameM mamatAkA tyAgakara, samasta manavacanakAyase prArambha Adi parigraha tyAgakara, samasta zatra mitra meM vaira, rAga chAMDikara, upasargameM dhairyatA dhAraNakara, apanA 'eka jJAna svabhAvako avalaMbanakara, samAdhimaraNake artha hI kiye haiN| para jo samasta zratajJAnakA paThana kiyA hai sohU klezarahita, dharmadhyAna sahita, dehAdika se bhinna Apako jAna, bhaya rahita, samAdhimaraNake nimitta hI vidyAkA pArAdhanAkara kAla vyatIta kiyA hai| ara aba maraNakA avasarameM hU mamatA, bhaya, rAga, dveSa, kAyaratA dInatA nahIM choDUgA to itane kAla tapa kIne, brata pAle, zrutakA adhyayana kiyA so samasta nirarthaka hoy| tAte isa maraNake avasarameM kadAcita sAvadhAnI mata vigaadd'o|| atipariciteSva jJAnave bhavet prItiriti hi janavAdaH / ciratara zarIra nAze navatara lAbhe ca kiM bhIruH // 17 // 17. Worldly saying is, 'Interest in new, No interest in old acquaintance' Old body's ruin, birth of new, Why do fear, O life-substance ? ati paricita hote ruci ghaTatI, . nava ruci hotI yaha loka kathana ! ciratara zarIra kA nAza, lAbha nava tana kA, phira kyoM bhaya re ! mana ? // 17 // artha-lokanikA aisA kahanA hai ki jisavastusU ati paricaya, ati sevana hojAya tisameM avajJA, anAdara hojAya hai, ruci ghaTa jAya hai / aranavIna saMgamameM prIti hoya hai| yaha bAta prasiddha hai| ara he jIva tU isa (16)

Page #45
zarIrako cirakAla se sevana kiyA aba yAkA nAza hote, zrara navIna zarIrakA lAbha hote bhaya kaise karo ho / bhaya karanA ucita nAhIM // * bhAvArtha - jisa zarIrako bahuta kAla bhoga jIrNa kara diyA para sAra rahita, bala rahita hoya gayA / aba navIna ujvala deha dhAraNa karane kA avasara / pAyA, taba bhaya kaise karo ho / yaha jIrNa deha to vinazehIgo / isameM mamatA dhAri maraNa bigAr3a durgatikA kAraNa karmabandha mata karo || svargAdetya pavitra nirmala kule saMsmaryamAyA jana, datvA bhakti vidhAyinAM bahuvidhaM vAMchAnurUpaMphalaM / bhuktvA bhogamahanizaparakRtaM sthitvA kSaNaM maMDale, pAtrAveza visarjanAmiva mRti saMto labhaMte svataH // 18 // 18. Having fine death one sees light In good family or in the heaven He fulfills the desire 's flightOf his near kith and kin. Enjoying good luck he sees off This land of the mortal kingdom Like an actor, akin to putting off Disguise, acquires the True freedom. pA zubha maraNa, svarga meM hI janma pUta satkula meM letA / nija bandhu Adi janako bahubidhi, vAJchAnurUpa haiM phala detA // phira pUrva su-kRta phala bhoga bhoga, yaha kSiti-maNDala se hai jAtA / veza visarjanavat abhinetA yaha mokSa svataH hI hai pAtA // (20)

Page #46
. artha-isaprakAra jo bhaya rahita hoya, samAdhimaraNameM utsAha sahita cAra pArAvanAko prArAdhi maraNa kare hai, usakI svargaloka binA anyagati nahIM hoya hai| svargameM bhI mahaddhika devahI hoya hai| aisA nizcaya hai| bahuri svarga meM AyukA aMtaparyaMta mahAsukha bhoga karake isa madhyalokaviSe puNyarUpa nirmala kula meM aneka lokadvArA citavana karate karate janma leya apane sevakajana, tathA kuTumba parivAra mitrAdika.ko nAnA prakArake vaaNchit| dhana, bhogAdirUpa phala deya, apane puNyakari upaje bhogoMko niraMtara bhoga, Aya pramANa thor3e kAla pRthvImaMDalameM saMyamAdi sahita, vItarAga rUpa bhae, jisaprakAra nRtyake akhAr3e meM nRtya karane vAlA puruSa lokoMko Ananda upajAya jAya hai taise, svayameva dehatyAga nirvANako prApta hoya hai // dohAH-mRtyu mahotsava vacanikA, likhI sadAsukhakAma / zubhaaArAdhana maraNa kari, pAUM nijasukhadhAma // 1 // ugaNIse ThArA zakala, paMcami mAsa assaaddh'| pUraNa lakhi bAMco sadA, manadhari samyaka gAr3ha // 2 // samAdhimaraNa laghu bhASA / gautama svAmI bandaunAmI maraNa samAdhi bhelA hai| 'maiM kaba pAU~ nizadina dhyAuM gAuM vacana kalA hai| .. deva dharma guruprIti mahA dRr3ha sapta vyasana nahIM jAne / tyAgi bAIsa abhakSa saMyamI bAraha vrata nita ThAne // 1 // cakkI ukharI cUli buhArI pAnI trasa na viraadhe|| banija karai paradravya hare nahIM chahoM karama imi sAdhe // pUjA zAstra gurunakI sevA saMyama tapa cahu~ dAnI / ___ para upakArI alpa ahArI sAmAyika bidhi jJAnI // 2 // jApa japai tihuM yoga dharai dRr3ha tanukI mamatA ttaarai| anta samaya vairAgya samArai dhyAna samAdhi vicArai // Aga lagai aru nAva Duvai jala dharma vidhana jaba Avai / cAra prakAra ahAra tyAgike maMtra su manameM . dhyAvai // 3 // - pUjA 2

Page #47
roga asAdhya jahA~ bahu dekhai kAraNa aura nihArai / bAta bar3I hai jo bani Avai bhAra bhavanako DArai / jo na banai to ghara meM raha kari saba soM hoya nirAlA / mAta pitA suta triyako soMpe nija parigraha ihikAlA // 4 // kucha caityAlaya kucha zrAvaka jana kucha dukhiyA dhana deii|| / kSamA kSamA saba hI soM kahike manakI salya haneI // zatruna soM mila nija kara jorai maiM bahu karii burAI / - tumase prItama ko dukha dIne te saba bakaso bhAI // 5 // dhana dharatI jo mukhasoM mAMgai saba so de saMtoSai / chahoM kAyake prANI Upara karuNA bhAva vizeSai / UMca nIca ghara baiTha jagaha ika kucha bhojana kucha paile| dUdhAdhArI krama krama taji ke chAcha asAra pahelai // 6 // chAcha tyAgi ke pAnI rAkhe pAnI taji saMthArA / / bhUmi mAMhi thira Asana mA~ hai sAdharmI DhiMga pyArA // jaba tuma jAno yahai japai hai taba jinavANI par3hiye / yoM kahi mauna liyo sanyAsI paMca parama pada gahiye // 7 // cau ArAdhana manameM dhyAvai bAraha bhAvana bhAvai / dazalakSaNa mana dharma vicArai ralatraya mana lyAvai // peMtIsa solaha SaTapana cau duI ikaI barana bicAe~ / kAyA terI dukhakI DherI jJAna mayI tU sAreM // 8 // ajara amara nija guNa soM pUrai paramAnanda subhAvai / Ana~da kanda cidAnaMda sAhaba tIna jagata pati dhyAvai // kSudhA tRSAdika hoya parISaha sahai bhAva sama rAkhe / atIcAra pAMcoM saba tyAgai jJAna sudhArasa cAkhai // 6 // hAr3a mAMsa saba sUkhi jAya jaba dharama lIna tana tyAgai / adbhuta puNya upAya suragameM seja uThe jyoM jaage| taha~tai Avai zivapada pAveM bilase sukkha ananto / . 'dyAnata' yaha gati hoya hamArI jainadharama jayavanto // 10 //

Page #48
vizva rivala mi mizana zrI ma. ra.madha