Pearls of Jaina Wisdom

Author(s): Dulichand Jain
Publisher: Parshwanath Vidyapith
Catalog link: https://jainqq.org/explore/001668/1

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TERSIELANI VIDYAPEETH SERIES NESE
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B.Com 23 De Sag
Share u n S..Dr Shuripeale
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Pearls
of
8-JAN-97 14:54 bv#133
Jaina Wisdom
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The study of the Jaina canonical texts paves the way for advanced spiritual thoughts We discern in them the truth that souls are eternal, the universe is also eternal. The operational key is the theory of Karma which determines the movement of the individual soul in the material world.
In the 6th century B.C. Lord Mahavira, the 24th Tirthankara revealed these truths to: the world. Later his revelations were recorded by scholars and the vast storehouse of Jaina Agamic Literature was created.
FINAL. 1W
This book is a meticulous compilation of inspiring sutras (aphorisms) from various Jaina, scriptural texts. The classification of the sutras under various headings is very much in keeping with the spirit of the Jaina tradition The translation is very apt and the author has also rendered a few chapters on the life and teachings of Lord Mahavira. The aim of writing the book is to bring about an awareness and understanding of the basic tenets of Jainism. The topics selected make for comprehensive, yet simple reading. The writer's style is lucid, the impact provides a strong foundation about the Jaina theories, capturing the mind by its detached and intellectual rendering
Baudet
LOTHARING

www.jainelibr
in

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Pearls of Jaina Wisdom
( A Selection of Inspiring Aphorisms from the Jaina Scriptures)
Dulichand Jain B. Com., LL. B., Sahitya Ratna
Editors Dr. Sagarmal Jain Dr. Shriprakash Pandey
Publishers PARSHVANATH VIDYAPEETH, VARANASI. RESEARCH FOUNDATION FOR JAINOLOGA. MADRAS.

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Publishers
PARSHVANATH VIDYAPEETH
1.T.I. Road, Karaundi B.H.U., VARANASI – 221 005
RESEARCH FOUNDATION FOR JAINOLOGY
18 Ramanuja lyer Street Sowcarpet, MADRAS - 600 079
© DULICHAND JAIN
First Edition : 1997
ISBN 81-86715-18-5
Price : 120.00
Typeset at Naya Sansar Press
B. 2/143 A, Bhadaini Varanasi - 221 001
Printed at Vardhaman Mudranalaya Bhelupur, Varanasi – 10

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PUBLISHER'S NOTE
Jainism is an integral part of India's rich religious and cultural heritage. The study of the Jaina Canonical texts pave the way for advanced spiritual thoughts. We discern in them the truth that souls are eternal and the universe is also eternal. The operational key is the theory of Karma which determines the movement of the individual soul in the material world. The Jaina ethics embraces the notion of compassion and harmlessness. Jainism admits plurality of souls and stresses on self discipline and ascetic living, extinction of all attractions and repulsions is the passage way to liberation. Like the upward movement of the flame of fire, the liberated soul goes to the top of the universe, never to return again.
In the 6th century B.C., Lord Mahāvīra, the 24th Tīrthankara revealed these truths to the world. Later his revelations were recorded by scholars and the vast store-house of Jaina canonical literature was created. Mahāvīra stressed on the importance of human life, proclaiming that liberation can be achieved in human state only. He preached that only one who possesses Right Faith can acquire Right knowledge and become capable of Right Conduct. Action without knowledge and knowledge without action has no meaning. Right Faith, Right Knowledge and Right Conduct are the three jewels of Jaina Wisdom. Mahāvīra also laid great emphasis on the practice of the five great vows of non-violence, truth, non-possessiveness, non-stealing and celibacy.
Mr. Dulichand Jain, the author of this book has meticulously chosen inspiring sūtras ( Aphorisms ) from the various Jaina texts and compiled them. His classification of the sūtras under various headings is very much in keeping with the spirit of the Jaina tradition.
Author's approach in translation of the verses is very simple and lucid. By his detached and intellectual rendering he has suc

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cessfully provided a strong foundation about Jaina theories. He has also rendered a few pages on the life and teachings of Lord Mahāvīra along with a short note on the canonical literature.
This title is a joint publication of Parshvanath Vidyapeeth and Research Foundation for Jainology, Madras. Parshvanath Vidyapeeth, established in 1937 is basically a research institute fully devoted to research in the field of Jainology. Till now, more than one hundred prestigious publications have been brought out by the Institute. Now, it is under the active consideration of University Grants Commission for granting it 'Deemed to be University Status'
Research Foundation for Jainology, Madras was established in 1982 and with its efforts a full fledged Department of Jainology was established in Madras University in 1985. This department is an important centre for the higher studies in the field of Jainology. This is the fifth volume published by the foundation apart from its earlier four independent publications.
This book is edited and printed at Parshvanath Vidyapeeth. We are very much thankful to Shri Dulichand Jain for entrusting this work to us for publication.
We record our sincere thanks to Dr. Sagarmal Jain, Director, Parshvanath Vidyapeeth and Dr. Shriprakash Pandey, Lecturer in Jainology, Parshvanath Vidyapeeth for editing and seeing this book through the press.
We are thankful to all those who have helped in this publication in various ways. Our thanks are also due to Naya Sansar Press and Vardhaman Mudranalaya for type-setting and printing respectively.
B. N. Jain
S. Krishnachand Chordia
General Secretary Research Foundation for Jainology
1. 12. 1996

Secretary Parshvanath Vidyapeeth

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FOREWORD JAINA THOUGHTS THROUGH THE AGES
There is no denying the fact that our modern India is, in many ways, a continuation of ancient India whose impact on modern Indian life and society cannot, therefore, be totally ignored, even though the modern. India is well-equipped with the progress and development of Science and Technology. Whatever may be the controversy, it is pretty certain that the formation of modern India where cultural miscegenation has played more parts than anything else, is again an offshoot of the three streams of thoughts and ideas as handed down to us from the Vedic times down to the present day. These three streams of thoughts and ideas' are represented in ancient India by three languages — Samskrta, Pāli and Prāksta including Apabhraṁsa — and their literatures and documents. Samskrta mainly stands for the Vedic and classical literature and culture, Pāli for the Pāli language and literature in which the sermons and teachings of Buddha are recorded, and Prāksta for the Prāksta language and literature where the doctrines and teachings of Mahāvīra are embalmed and treasured up. With the passage of time it so happened that Saṁsksta stood for Hinduism, Pāli for Buddhism and Prāksta for Jainism, though at a much later time, both the Buddhists and the Jainas adopted Samskrta in composing original texts and commentaries of their canonical literatures as a vehicle for the propagation of their doctrines. It will not be a case of exaggeration if we say that these three languages and their literatures have a great impact on the languages and literatures of modern India and on moulding the thoughts and ideas of the Indian people. As these

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[VI]
modern languages developed, they constantly turned to Saṁskṛta and Prāksta for guidance in strong and graceful expression, for interesting stories and trenchant ideas. These modern languages enlarged their vocabularies by incorporating Samskrta and Prāksta words into their languages.
In fact, in most of our intellectual and spiritual activities, in philosophy and religion, and in many other disciplines, we owe a deep debt of gratitude to our ancient India whose influences are the strongest and richest, particularly in the domain of philosophy and spiritual achievements.
Coming to Jainism it can be said that for the last 2500 years, the Jainas have contributed so much to every sphere of intellectual life of India - be it philosophy and religion, history and culture, language and literature, cosmogony and cosmology, art and architecture, and even in framing the nature and habits of the Indian people at large - that it is impossible to think of Indian history and civilisation without considering the Jaina materials that are available now. In philosophy and religion, the contributions of the Jainas have opened up a new phase of human ideas and thoughts. The scholastic metaphysics and logic of the Jainas, like other branches of Indian philosophy, are admirable. Though lots of Jaina works have come up from amongst the debris of antiquity, there are still many more to be written than what has been done before. For the last over one hundred and fifty years scholars like H. T. Colebrooke, A. Weber, E. Windisch, H. Jacobi, G. Bühler, Mrs. S. Stevenson, H. Glasenapp, S. Mukherji, N. Tatia, R. Williams and many others have built up the edifice of Jainistic studies which have been lying hidden for a long time from the eyes of the scholars in the abyss of edacious time, and these scholars by their reveted thoughts and trenchant ideas reoriented and modified the understanding of the Truth, as a sequel to which, the Jaina thoughts and ideas became a part and parcel of popular Indian belief. Shri Dulichand Jain's Pearls of Jaina Wisdom is a good

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contribution to the field of Jainistic studies. It aims at various aspects of Jainism. It has rendered an invaluable service not only to the cause of Jainism, but also to the intellectual empire of the Indian people in general.
The contribution of the Jainas to the process of Indian thoughts and ideas are many, out of which only a few fundamental principles are adumbrated.
It is generally said that Jainism is basically a revolt against some of the fundamental issues of Vedic religion. But to me it appears that it is not. I believe that Jainism is one of the ways of interpreting human life and society, and from that point of view it is, in a sense, unique in its nature. Mahāvīra has, of course, challenged some of the fundamental issues of Vedic religion, but they are interpreted in a more straightforward way than were done before. His logic is more mundane and acute than the previous one. And from that point of view it seems revolutionary, but it is really not. Let us discuss some of the points in a nutshell.
In the first place it should be noted that at the time of Mahāvīra, the Vedic conception of the ultimate Reality or Divinity as an outside creator-God was in vogue. Mahāvīra challenged that idea ( Sūtrakstānga, 1.3.64-68 ). Not only that the conception of God as a Perfect Being was questioned. His argument was that if God were Perfect, then why were his creations imperfect? If the world is the creation of a Perfect Being, how is it that there are sorrows and sufferings, miseries and wants, and iniquities in His created beings ? Whatever may be the position of God as a Perfect Being, it is an undeniable fact that there are miseries in the world. The Jainas and the Buddhists went on further to emphasize that if the woes and troubles of the creatures were to be accounted for by the act of the creatures themselves and if the creator-God could not be held responsible for them, then what is the point of accepting the outside creator-God ?
So the Jainas eliminated the outside creator-God from their

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[ VIII ]
process of thinking. They accepted this world as it is and tried to account for the miseries (Sūtrakṛtānga, 1.3.66). The Buddhists say that the miseries of the creatures are due to tanhã ( unquenchable thirst) for existence on the part of the creatures themselves. The Jainas assert that the miseries and imperfections are due to karma ( a series of action) on the part of the unemancipated soul for which he comes to live in this world again. So if any Godhood is to be attached, it should be attached to a person who is a perfectly emancipated soul being possessed of omniscience, and a perfectly all-powerful man being absolutely free from all taints of selfishness. He is a person who saw the eternal verities as they were and realised the truth as they came to him. So to the Jainas there is no need to accept an outside creator-God. This is the first point which the Jainas established with regard to the Vedic conception of creator-God.
On the contrary, the foundation of Jainism is mainly based on the conception of the constitution of the world. According to the Jaina conception, this world is eternal (anādi) and vast (niravadhi); it is beginningless and endless. To the Jainas, this universe is composed of two things: loka and aloka. In this division the nine cardinal principles and the six substances of Jainism are included. There is nothing outside these divisions. Loka consists of living and non-living things and all phenomena round it. Aloka is a space which is otherwise known as ākāśa. It is void and empty, 'an abyss of nothing'.
jīvā ceva ajīvā ya, esa loe viyāhie. ajīva desaṁ āgāse, aloe se viyāhie.
Utta. Sū. 36. 2
"The living and the non-living beings constitute this world (loka); but the space, where only non-living being is found, is called the aloka (non-world )."
In the domain of loka ( or lokāstikāya, as it is often called), all things (i.e. dravyas - substances) are classified into

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nine categories:
jīvājīva bhāvā puṇṇaṁ pāvaṁ ca asavaṁ tesim. samvara-nijjara-baṁdho mokkho ya havamti attha.
[ IX ]
"Jīva (living, soul), ajīva ( non-living ), äsrava ( influx ), baṁdha ( bondage ), punya ( merit ), pāpa ( sin ), saṁvara ( stoppage of influx ), nirjarā ( dissociation of karma) and mokṣa ( emancipation ) are the nine principles."
Loka
The six substances which are found in this world are : dhammo adhammo āgāsaṁ kālo puggala-jaṁtavo. esa logotti pannatto jinehim varadaṁsihim.
Utta. Sü. 28.7
"Dharma, adharma, space, time, matter and soul ( are the six kinds of substances); they constitute this world as has been said by the Jinas who possess the best knowledge."
Aloka ( ākāśa)

-
These five categories which are grouped under ajīva class are non-spiritual and hence devoid of consciousness. Therefore, according to the Jainas this world is composed of the following:
Six Substances
Viśva (Universe)
Navatattva
(Nine categories)
1. jīva
- Pañcāstikāya, 108
2. ajīva
3. asrava
4. bandha
5. punya
6. pāpa
7. samvara
8. nirjarā
9. mokṣa
――
1. jīva ( cetanā, con
sciousness)

2. dharma
3. adharma
4. ākāśa
5. pudgala
6. kālā

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The whole edifice of Jainism is based on this conception of the world.
Secondly, when the foundation of a creator-God is questioned, the other elements based on it dwindled down. The validity of sacrifice is criticised, particularly the animal sacrifice. As the main object of Jainism is to establish the doctrine of Ahimsa (non-violence) sacrifice has no place in it. So the Jainas do not even believe in the authoritative character of the Vedas. They contend that these Vedas cannot be said to be eternally selfexistent. The Jainas hold the view that if we do not remember any author of the Vedas that does not mean that they did not have any author at any time. If we do not know the maker of an ancient well, or an ancient house or garden, that does not mean that they are self-existent from the eternal past. So the Jainas do not believe the eternal existence of the Vedas. They further say that the Vedas are a collection of words which give a good sensible meaning and so they were carefully made. In this way, the Jainas have refused to accept the validity of the Vedas and the sacrifical rites.
Thirdly, in Vedic times, ātman or self ( or ultimate Being or Reality) is considered as permanent, without beginning or end. The Jainas maintain an opposite view, and say that Being or Sat (as it is called ) is not persistent, unchangeable or endless. The definition of Sat as given by Umās vāti (3rd cent. A.D.) is utpādavyaya-dhrauvya-yuktaṁ sat (T. S., V.30 ). 'It is a permanent reality in the midst of changes in the form origination and decay'. This conception of Reality is peculiar to Jainism. In their opinion, Reality is permanent and changeable, there is a growth, development and destruction in it. At the beginning this idea seems to be a paradox. But a closer analysis and minute observation will help us to appreciate the significance of this description of Reality. For example, let us look at the seed of a plant. "When the seed is planted in the soil it must necessarily break the shell and sprout out. This is the first step in its attempt to grow. Then the sprouting

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seed further undergoes change and some portions of it comes out seeking the sunlight and another goes down into the earth. That portion of the sprouting which goes down into the soil will undergo enormous changes into the root system. Similarly, the portion that shoots up into the air and sunlight will also undergo enormous change, of sprouting out in tendrils and leaves finally resulting in branches and stem of the plant, all engaged in the task of procuring nourishment with the help of sunlight. At every stage thus we find change, the old leaves being shed off and the new sprouts coming in. This seems to be the general law of nature. The life of the seed does not die. It lives even though it is being constantly changed, and this is what is Sat. What is true of a plant is also true with regard to the basic or fundamental things of Nature. I believe in this respect that the Jaina conception of Reality is different from the concept of other Indian philosophies. Some philosophies would only emphasize permanency as the nature of Reality, while others would emphasize that change alone is the characteristic of Reality. The one-sided emphasis either of permanency or of change is rejected by the Jaina thinkers”. And so the Reality has multifarious aspects, and this is what is known as anekāntavāda in Jaina philosophy.
Fourthly, the Jainas have a sense of sacredness of all lives, and so they have extolled the life of all beings :
jāvamti loe pāņā tasā aduva thāvarā. te jäņamajāņam vā na hane ņo vi ghāyae.
--- Daśa. VI. 9 “In this world as many lives of both trasa and sthăvara animals are there, one should not kill them or cause to be killed with or without knowing.” The reason for saying this is :
savvae jivā vi icchamti jīvium na marijjiuṁ. taṁhā pāņivaham ghoraṁ niggamthā vajjayarti ņam.
— Daśa. VI. 10

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[ XII
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“All animals wish to live, and not to be slain, therfore, the Jaina monks must relinquish the dangerous killing of animals."
Mahāvīra's emphasis was on the fact that life is dear to all sorts of creatures - savve pāņā piyāuyā ( Ācā. 1. 2. 3 ) and naivāijja kiscana ( 1. 2. 4 ). In the Sūtrakstānga ( 1. 11. 10 ) it is said:
eyaṁ khu nāņino sāram jam na hiṁsai kimcaņa. ahiṁsā samayam ceva eyāvantaṁ viyāniyā.
"This is the quintessence of wisdom : not to kill anything. Know this to be the legitimate conclusion from the principle of the reciprocity with regard to non-killing.”
This idea of the Jainas is followed both in the positive and negative ways. In the positive way, it teaches the idea of upekṣā ( ignoring evils ), muditā ( the spirit of happiness ), karuņā ( a feeling of pity and charity ) and maitri ( friendship ). In the negative way, it teaches the principles of ahiṁsā ( non-violence ) This idea is equally found in Buddhism. The Jainas use pramoda and mādhyastha instead of upekṣā and muditā. Umāsvāti describes them as follows :
maitri-pramoda-kārunya-mādhyasthyāni ca sattvaguņādhika-kliśyamānā-vinayeșu.
-- T. S. VII. 11 “Benevolence towards all living beings, joy at the sight of the virtuous, compassion and sympathy for the afflicted and tolerance towards the insolent and ill-behaved."
Pūjyapāda Devanandin ( 5th-7th centuries A. D. ) in his Sarvārthasiddhi has explained this sūtra as follows:
"The desire that others should be free from suffering and pain is benevolence ( maitri ). Fervent affection as well as veneration in the presence of the virtuous is joy (pramoda ). The disposition to render assistance to the afflicted is compassion ( kārunya ). Tolerance or unconcern is freedom from attachment

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...
and repulsion based on desire and aversion ( mādhyastha ). . Benevolence etc. must be practised towards living beings and others respectively, that is, benevolence towards all living beings, devotion to the virtuous, compassion towards the tormented and unconcern towards the indecorous and insolent persons. He who conducts himself in this manner is able to practise non-violence and other vows to perfection".
Lastly, as the Jainas did not believe in animal sacrifice of the Vedic people, they developed the cult of ahimsa in their doctrines. In a sense the cult of ahimsā is very old in India. From the Vedic times down to the present day, the doctrine of ahimsā has always been regarded as pure and sacred. There are some passages in the Vedas which tell us the position of ahimsa in those days. There are some occasions where the Vedic people say that one should not kill the animals.
In the Hindu scriptures ahimsā is also eulogised. Manu says that himsă in connection with sacrifice is not himsā at all, it is ahimsa and his mandate is often quoted for that :
yajñārthaṁ paśavaḥ sṛṣṭāḥ svayaṁ eva svayambhuvā. yajñāśca bhūtyai sarvasya tasmād yajñe vadho'vadhaḥ.
- V. 39
"Svayambhu (the self-existent) himself created animals for the sake of sacrifice; sacrifices (have been instituted) for the good of this whole world; hence the slaughtering (of beasts) for sacrifices is not slaughtering (in the ordinary sense of the word )." But it is true to say that Manu in general has described the excellence of ahimsa in the following verse:
indriyāṇām nirodhena rāga-dveṣa-kṣayena ca. ahiṁsayā ca bhūtānāṁ amṛtatvāya kalpate.
VI. 60
1. S. A. Jain's translation of Sarvarthasiddhi, Calcutta, 1960, p. 195.

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[ XIV
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“By the restraint of his senses, by the destruction of attachment and hatred, and by the abstention from injuring the creatures, he becomes fit for immortality.”
The Mimāṁsakas also hold this view. But the Sāńkhya disagrees with this opinion.
In the various parts of the Mahābhārata, ahiṁsā is also eulogised. In the Vanaparva ( III ) a long conversation between Draupadi, Yudhisthira and Bhīma was made on ethical question in which Draupadi praises the doctrine of ahimsā ( ref. chapters 206208 ). Besides this, in many places of the Mahābhārata "the ascetic morality of ahiṁsā and of love towards all creatures” is depicted. In the Sāntiparva, the greatness of ahiṁsā is firmly established, the argument being :
jivitus yaḥ svayaṁ cecchet kathaṁ so'nyaṁ ghātayet. yad yad ātmani ceccheta tat parasyāpi cintayet.
--- 12. 254. 22 "He who himself wants to live, how he can kill the other, what one wants for himself, that is to be thought of others."
In order to establish this statement the story of JājaliTuiādhāra ( XII. 261-264 ) is given. In his statement Tulādhāra has proved the excellence of ahiṁsā as a superior religion to anything else. Tulādhāra is the pedlar and Jājali is the Brahmanical ascetic. In this conversation Tulādhāra appears as a teacher. The Brahmin Jājali, well-versed in the Sāstras, has asked Tulādhāra about the essence of religion. Tulādhāra says -
adroheņāiva bhūtānām alpadroheņa vā punaḥ. yā vịttiḥ sa paro dharmastena jīvāmi Jājale.
"Oh Jājali, without injuring the animals or doing less injury ( to animals ), if one lives that is a great religion, I want to live ( by following ) that religion.”
sarvesāṁ yah suhrn nityaṁ sarvesāṁ ca hite rataḥ. karmanā manasā vācă ca dharmaí veda Jājale.

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[ XV].
"Oh Jājali, he who becomes a friend to all people or who is engaged in doing good to others by means of action, mind and speech, he knows religion.”
yadā cāyam na bibheti yadā cāsmān na bibhyati. yadā necchati no dvesti bramha sampadyate tadā.
“When one does not fear others, and when somebody does not fear him, and when one does not wish to do anything, or when one does not want to hurt others, he attains ( the feet of ) Brahmā.”
yadā na kurute bhāvam sarvabhūteņu pāpakar. karmaṇā manasā vācā brahma sampadyate tadā.
“When a man does not do any harm to animals by action, mind and speech, he can attain ( the feet of ) Brahmā."
yasmān nodvijate bhūtam jātu kiñcit kathañcana. abhayam sarvabhūtebhyaḥ sa prāpnoti sadā mune.
“When any animal is never agitated by any means by anybody, that world never feels any agitation from any animal.”
loke yaḥ sarvabhūtebhyo dadātya'bhaya-daksiņāṁ. sa sarva-yajñāirījānaḥ prāpnotya'bhaya-daksiņāṁ. na bhūtānām ahimsayā jyāyān dharmo'sti kaścana.
“He who gives fearless ( atmosphere ) to all animals of the world, he attains no fear ( from anybody ) even by performing sacrifice. There is no great religion of man like ahiṁsā ( noninjury) in the world.”
Tulādhāra goes on saying that “there is no higher law than forbearance towards all living beings. Therefore, the breeding of cattle is cruel, because it involves the torturing and killing of animals. Cruel, too, is the keeping of slaves, and traffic in living creatures. Even agriculture is full of sin, for the plough wounds the earth and kills many innocent animals.”2
2. M. Winternitz, History of Indian Literature, Vol. I, Calcutta,
1927, pp. 416-417.

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[ XVI]
To that Jājali replies : krsņā hyannam prabhavanti tatas tvam asi jīvasi. paśubhiścoşadhībhiếca martyā jīvanti vanija. tato yajñaḥ prabhavati nāstikyam api jalpasi. na hi varted ayam loko vārtām utsrjya kevalān.
"Food is produced by agriculture, and you, too, are living on it; people live on cattle-breeding and agriculture; from that sacrifice is performed, you are talking like an atheist, people could not live alone by giving up the business of his livelihood."
“Thereupon Tulādhāra replies with a long discourse upon the true sacrifice, which should be offered without the desire for reward, without priestly deception, and without the killing of living beings. Finally Tulādhāra calls on the birds which had nested in the hair of Jājali's head as witnesses for his doctrine, and they, too, confirm that the true religion consists in forbearance towards all human beings."}
ahiṁsā paramo dharmastathā hiṁsā paramo damaḥ. ahiṁsā paramam dānaṁ ahiṁsā paramaṁ tapaḥ.
“Ahimsā ( non-violence ) is the highest religion, in the same way ahinisã is the highest restraint; ahiṁsā is the highest gift, and ahiṁsā is the highest penance.”
ahiṁsā paramo yajñastathāhimsā paramaṁ phalań. ahiṁsā paramas mitraṁ ahiṁsā paramaṁ sukham. ahimsā paramaṁ satyam ahimsā paramaṁ śrutam.
"Ahiṁsā is the highest sacrifice, in the same way ahiṁsā is the highest fruit; ahimsā is the highest friend, ahiṁsā is the highest happiness; ahiṁsā is the highest truth, and ahiṁsā is the highest knowledge.”
.sarva-yajseșu vā dānaṁ sarva-tīrtheșu vā plutaṁ. sarva-dāna-phalam vāpi naitat tulyam ahimsayā.
3. Winternitz, Ibid, p. 417.

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[ XVII ]
“Or ahiṁsā is the best gift in all sacrifices, it is a raft (boat ) in all tīrthas; or even ( ahiṁsā ) is the result of all gifts, nothing can be compared with ahimsā.”
Whether this portion of the Mahābhārata is greatly influenced by Jainism or not, is a matter of speculation now. But in other Hindu texts ahiṁsā is also praised as one of the best ways of social behaviour. For example, in the Bhāgavata the killing of animal even in the sacrifice is vilified to a great extent as the following verse shows :
ye tvanevarivido'santaḥ stabdhaḥ sad abhimāninaḥ. paśūn druhyanti viśrabdhāḥ pretya khādanti te ca tān.
-- 11. V. 14 “Those who are ignorant of this real dharma and though wicked and haughty, account themselves virtuous kill animals without any feeling of remorse or fear of punishment, and are devoured by those very animals in their next birth.”
In the Uttarakhanda of the Padmapurāņa we come across a passage where the goddess Durgā praises the doctrine of ahimsā." Even in the Tāntrika texts some praises of ahiṁsā are found. For example, in the Kulärnava-tantra the drinking of wine ( sură ) is extolled in the most extravagant manner, and the eating of meat is permissible only in the kulapūjā even though the non-killing ( ahimsā) is honoured elsewhere. This shows an exception to the rule of ahiṁsā.
In the Bhagavad-gitā (X. 5, XII. 13, XIII. 7, XIV. 2 ) the doctrine of ahińsā is praised. All these above mentioned references prove beyond doubt that it has a significant place in Hindu religion as well.
It must be noted in this connection that Buddha has also preached the doctrine of ahiṁsā. In the Suttanipāta and in the
4. Winternitz, Ibid, p. 542. 5. Winternitz, Ibid, p. 599 fn.

Page #20

[ XVIII ]
Dhammapada, kindness towards all beings ( metta ), non-violence ( ahiṁsā ) and many more ethical doctrines are found. But the Jainas emphasize the doctrine of non-violence in a more rigorous way than the Buddhists. Because of the non-killing, Jainism stresses far more on asceticism and all manner of cult exercises than Buddhism.
Coming to Jainism we can say that the doctrine of ahimsā has gained a ground in philosophy. In the Āgama texts the nature of ahimsā is generally descriptive. At a much later time the glorification was turned into a philosophy. For example, in the Daśavaikālika-sūtra, it is said :
dhammo mamgalamukkittham ahimsā samjamo tavo. devā vi tas namaṁ samti jassa dhamme sayā mano.
-
1.1
"Non-killing, controlling of mind and penance are the best and excellent dharma, even the gods bow down their heads to those who are the followers of this religion.”
This has a parallel in the Dhammapada ( 19.6 ): yashi saccaṁ ca dhammo ca ahimsā samyamo damo. sa ve vantamalo dhiro so thero iti pavuccati.
"He in whom rests truth, virtue, non-violence, restraint and control, he who is free from impurity and is wise, he is called an
elder."6
On the question of restraint, Mahāvīra says : tesiṁ acchanajocna niccas hoyavvayaṁ siyā. maņasā kāya-vakkeņa evaņ havai samjaye.
- I. VII. 3 "Towards all these animals one must always and constantly be non-injurious even in mind, body and speech, then he is called a restrained person."
6. S. Radhakrishnan, The Dhammapada, Oxford, 1954, p. 141.

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[ XIX
]
The Uttarādhyayana also echoes the same : jaganissiehiṁ bhūehiṁ tasanāmehim thāvarehis ca. no tesim ārabhe damdam maņasā vayasā kāyasă ceva.
— VIII. 10 "In thoughts, words and acts he should do nothing injurious to beings who people the world, whether they move or not.”
na hu pāņavaham aṇujāne muccejja kayāi savva-dukkhānam. evāriehim akkhāyaḥ jehim imo sāhudhammo pannatto.
- VIII. 8
“One should not permit the killing of living beings; then he will perhaps be delivered from all misery; thus have spoken the preceptors who have proclaimed the Law of ascetics.”
In the Sūtrakrtānga-sūtra ( 1.11.9 ) the emphasis is again given on non-killing of the animals :
savvāhim anujuttihim matimam paờilehiyā. savve akkanta-dukkhã ya ao savve no himsayā.
“A wise man should study them with all means of philosophical research. All beings hate pains; therefore one should not kill them.”
From the above passages of ahiṁsā we must not get this idea that Mahāvīra has asked the people to renounce the world, because without injury it is difficult to live in this world. If we think so, then it will be a great mistake. In all his teachings he wants to emphasize that we must not be goaded by the passions and impulses of hiṁsā. But, to all intents and purposes, we must control our mind to allow us to grow stronger mentally, so that our life can become serene, pure and holy. This does not mean that we should not enjoy life to its fullest extent, but that enjoyment should not be of a beastly type, but of a divine nature. It must not trans
gress the purity and serenity of life and of dharma. It should be

Page #22

| XX1
noted that the basic idea of ahiṁsā is not to control the outward events of one's life, but to control the inward temper by which he faces these events. So the practice of ahimsă will teach us how to preserve a purely inward integrity and balance of mind, and how to conquer the world from an environment both hostile and intractable.
Apart from the passages on ahińsă in the Jaina canonical literature, the philosophical texts like the Tattvārtha-sūtra by Umāsvāti ( 3rd cent. A.D. ) describe also the nature of ahiṁsā as was current in their time. It is said by Umāsvāti that himsā does not depend on acts alone. Hiṁsā may be bhāva-hiṁsā, i.e., 'the intention to hurt' and dravya-hiṁsā, i. e. 'the actual hurt'. Bhāvahiṁsā arises under the influence of anger and other passions ( krodha-lobha-bhirutva-hāsya-pratykhyānānyanurici-bhāsanam ca pañca. T.S. - Sarvārthasiddhi, VII. 5). Dravya-hiṁsā is the actual physical injury. Dravya-himsā and Bhāva-hissä can be equated by two points of view ~ Vyavahāra-naya ( practical point of view ) and Niścaya-naya ( real point of view ) respectively, as discussed by Kundakunda and other later scholars.
In the medieval period ahiṁsā was relegated to the position of anuvrata which should be practised by all, whereas in the earlier stages it was one of the pañca-mahâvratas. Somadeva ( 959 A. D. ) in his Upāsakādhyayana i.e the sixth, seventh and eighth books of his Yaśas-tilaka which consitute an excursus on the Śrāvakācāra, has emphasized the positive aspects of ahiṁsā which, in his opinion, is maitri, pramoda, kārunya and mādhyastha which are the same which Umāsvāti mentioned earlier. In his explanation he says that maitri is the friendship with the animals by practising non-infliction towards the creatures, pramoda is the affection coupled with respect for the beings, karunya is charity to help the needy, and mădhyastha is a state of equanimity. Later on Amitagati ( 993 A. D. ) in his Śrāvakācāra ( VI. 33.44 ) and Amrtacandra ( 11th cent. A. D. ) in his Puruşārtha-siddhyupāya

Page #23

[ XXI ]
( verses 79-89 ) advocated absolute ahiṁsā ( non-violence ). Amstacandra goes a step further. He thinks that rāga and dvesa can constitute hiṁsā even though no creature perishes. His argument is that once a person is full of anger, he destroys himself, even though he does not destroy any creature.
There are various facets of hiṁsā. Devagupta ( 1016 A. D. ) in his Nava-pada-prakarana ( verse 22 ) says that hissä may be ārambhajā or anārambhajā. Ārambhajā hiṁsā is inherent in the occupation, whereas anārambhajā is not related to the occupation. There is another called sankalpajā which is intentional. Crimes done by hiṁsā may be either sārthaka or nirarthaka. Sārthaka offences are done consciously, while. nirarthaka fortuitously. Sārthaka-hińsā may be committed with care and attention ( sāpekṣa ), while nirapeksa is committed carelessly.
With the appearance of Hemacandra ( 1088-1172 A. D.), this chapter on ahimsā can be closed. Though Manu has depicted the excellence of ahiṁsā, he has also said that the killing of animals in a sacrifice is not an offence ( tasmād yajñe vadho'vadhah ). Hemacandra protests against his statement in his Yogasastra ( II.33-49 ). He says that it is a distortion of reality to think that the animals have come to this world to be offered to gods for the prosperity and betterment of humanity. It is not true to say that the jivas living in this world will be reborn as divine beings. Hemacandra calls these people hypocrites who preach the religion of cruelty. Hemacandra goes on further to say that if the animals are sacrificed for an abode in heaven, then why should one not kill one's parents in the sacrifice for getting an abode in heaven ? His argument rests on the famous verse he quotes from the Daśavaikālika-sutra.
savve jīvā vi icchanti jīvium na marijjiuṁ. tamhā pāņivahaṁ ghoram nigganthā vajjayanti ņam. (VI.10)
Hemacandra in his Yogaśāstra then concludes by comparing ahimsā with the beneficient mother :

Page #24

[ XXII]
māteva sarva-bhūtānāmahiṁsā hitakāriņi. ahiṁsāiva hi saṁsāramarāvamsta-săranih. ( 2.50 ) ahimsā duḥkha-dāvāgni prāvrsenya ghanävali. bhava-bhrami rugārtānāṁ ahimsā paramausadhi. ( 2.51 )
“Ahimsā is beneficient to all creatures, like a mother, in the desert of saṁsāra ( mundane life ), ahimsā works like a stream of nectar to the forest fire, ahimsā is a course of rain-clouds, for the beings tormented by the disease, ( ahimsā) is the best healing herb; and ahiṁsā is called the perpetual return of existence."
At the end Hemacandra thinks that protection to all animal beings ( abhayadāna or karuņādāna ) is the positive side of ahiṁsā which everyone should follow.
Apart from the textual citations, there are historical references as well. In days of hoary antiquity, there were Jaina rulers. It is said that the emperor Chandragupta Maurya of Magadha was a Jaina and the king Khāravela of Kalinga was also a Jaina ruler who preached the doctrine of ahińsā in his kingdom. After Jayasimha, Kumārapāla became the king of Gujarat. He was initiated into Jainism in 1159 A. D. by Hemacandra. After that he made the Jaina religion a state religion in his country. He himself abandoned hunting and prohibited the killing of animals, meat eating, consuming alcohol, gambling and animal combat. Besides these, there are some other rulers in medieval period who were mainly responsible for the promotion of Jaina religion. We have rulers like Rājā Amoghavarşa of Karnataka, Vastupāla and Tejapāla of Gujarat who were pre-eminent for the propagation of Jaina faith. The pages of history have not forgotten the three illustrious and outstanding ministers of Karnataka who were Chāmundā-Rāya of Ganga King Rājamalla IV (974-984 A. D. ), Ganga Rājā of Hoysala King Vişnuvardhana ( 1108-1142 A.D.) and Hulla Rāja of Hoysala Monarch Narasimha I ( 1142-1173 A.D.). Such types of instances can be ransacked from the pages of
history.
-

Page #25

[ XXIII ]
It is a fact worth mentioning here that in the reign of Akbar (1556-1605 A. D.) for his Dīna-e-Ilahi or 'Religion of God' the Jainas obtained a warrant 'prohibiting the slaughter of animals' in all the places wherever the Jainas practised their religion.
Though the Hindus, the Buddhists and the Jainas have accepted the doctrine of ahimsa, it is the Jainas who have turned it into a system of philosophical order. The quintessence of ahiṁsā has made Mahāvīra an outstanding exponent of social equality and justice. He did not allow anybody to be exploited and oppressed, but through his principles of ahimsa ( non-violence ), he maintained peace and tranquillity in the society with his splendid and imperishable excellence of sincerity and strength.
In the evolution of Indian thoughts and culture, the Jaina literature can supply us materials on free thinking and sophistic ideas. Herein lies the value of Jainistic teachings and practices. The Jainas afford us many an interesting glimpse of the every day life of a section of people of India. They are identified as a part and parcel of Indian life, not only of the life of the monks themselves, but that of the other classes of people as well.
In fine, it is to be remembered that Mahāvīra's intellectual empire as reflected in his principles of non-violence is imperishable, and the heart of a great number of people burst into a boundless admiration has been greatly moulded from thousands of years over the whole terrain of Indian life. A section of people still believes that Mahavira's doctrine of ahimsa should be preached and practised in the world of today.
Shri Dulichand Jain, the celebrated author of the Pearls of Jaina Wisdom, is a distinguished scholar of Jainology. He has deeply studied the Jaina Agama texts and has culled out nicely the good sayings of Mahāvīra. His work will serve as a sort of thesaurus of Jainism where the choicest and interesting passages

Page #26

from the treasure-house of the Agama texts are conglomerated. His Pearls of Jaina Wisdom will act as a source book of Jainistic studies. I believe that the collection of Jaina gems will attract the attention of the scholarly world.
P. S.
[ XXIV 1
Some of my articles on Jainism, such as, The Philosophy of Mahāvīra in the Puskara Muni Abhinandan Grantha ( Udaipur 1979, 59-61), The Doctrines of Mahavira, Jain Journal (Vol. XXVII, 1993, pp. 199-209 ), The Review of a Book, Jain Journal (Vol. XXVII, 1993, 55-60 ), Jainism Through the Ages, Jain Journal (Vol. XXIX, 1995, pp. 129-166) and the introduction to my edition of Nyāyāvatāra (Calcutta, 1981), form the nucleus of the present foreword. But it is altogether a new paper which has been entirely rewritten and very largely revised and augmented with more new materials. In some cases I have freely incorporated some passages in my present foreword without mentioning and keeping them within the inverted commas.
Calcutta University
25th March, 1996.

Satya Ranjan Banerjee

Page #27

PREFACE
The world today is inflamed by violence, conflicts and disharmony. Inspite of the scientific and technological advancement in the material realm, true happiness eludes man due to the degradation of human values. Under these circumstances, there is urgent need to understand the value-based message of Tīrtharkara Mahāvīra – which opens the dimensions of non-violence, equality, universal brotherhood and compassion. It is our bounden duty to spread it in its original form and explain its importance in a simple and appealing language. With this objective I published my Hindi book "Jinavāņi Ke Moti" in 1993 and inspired by the response to the book from a large number of scholars, saints and laities, I am glad to bring out an English edition now.
I deem it my duty to express my gratitude to all those who enabled me to fulfill the above task. I am obliged to Smt. Priya Jain, Research Scholar, Department of Jainology, University of Madras for the translation based on my Hindi book "Jinavāni Ke Moti”. She put in months of hard work with great zeal and enthusiasm and I thank her for the excellent help rendered in this work.
I am deeply obliged to Dr. Satyaranjan Banerjee, Professor, Department of Linguistics, Calcutta University, for writing a 'Foreword' to this book and for his valuable suggestions. His ‘Foreword' on the subject "Jaina Thoughts Through the Ages” is specially written in accordance with the theme of this book. I am also greatly obliged to Dr. M. Narasimhachary, Head of the Department of Vaishnavism, University of Madras, for transliteration of the Aphorisms in Roman Script.
My special thanks are to Shri R. Srinivasan, an eminent journalist for checking the entire work and for his critical evaluation of the translation. I also thank Dr. Jayanti Lal Jain, eminent

Page #28

[ XXVI ]
Jaina scholar; Shri P. Ramachandran, former Professor of English, Vivekananda College; my daughter Pratibha Jain, Research Scholar, Department of Philosophy, University of Madras for their valuable help.
I will be failing in my duty if I do not thank Dr. Sagarmal Jain, Editor of the book and Director, Parshvanath Vidyapeeth, Varanasi who expressed his willingness to publish the book and gave valuable help in bringing it out in the present form. I am greatly thankful to Dr. Shriprakash Pandey, one of the editors of the book and Lecturer at Parshvanath Vidyapeeth, who went through the whole text and gave valuable suggestions. He also checked all the references with the original texts and undertook the task of printing the book in its present form. I am extremely thankful to my colleagues in the Reasearch Foundation for Jainlogy. Madras who with their unfailing encouragement, were a source of inspiration to me. In particular, I am thankful to Shri S. Sripal, former D. G. P. Tamilandu, the Chairman, Shri Surendra Bhai Mehta, the President and Shri S. Krishnachand Choradia, the General Secretary of the Foundation and for their co-operation to publish the book jointly with the Vidyapeeth.
At the end I extend my gratitude to all writers and publishers of Jina Sutras and other source material which I referred to in the compilation and presentation of the Aphorisms selected in this text. I also beg to be pardoned for any shortcomings that might have inadvertently crept in this book.
I hope this book will be a source of inspiration to scholars and laymen alike. My purpose will be fulfilled if the readers take a liking to advanced study of the sacred Jaina literature.
Dulichand Jain
Anugraha, 70, T.T.K. Road
Madras
600 018 Date: 01.01.1997

Page #29

Abbreviations of the Selected Works
Adh. Sā. Amit. Śrā.
Adhyatma-săra Amitagati Śrāvakācāra
Arhat Pravacana
Arh. Pra.
Aupa. Sū. Acā. Cū.
Acă. Ni.
Acā. Sū.
Ātma.
Atur. Pra.
Ava. Cū.
Ava. Ni.
Ava. Sū.
Bha. A.
Bha. Pa.
Bha. Sü.
Bhā. Pā.
Bo. Pā.
Br. Bhā.
Dar. Pā.
Dasa. Cu.
Dasa. Cul.
Daśa. Ni.
Daśa. Sū.
Daśäśru. Sū.
Dhyana.
Dravya.
Dvā. A.
Jñātā.
Kalpa-sūtra Kā. A.
Kām. Kath.
Ku. A. Ku. Śrā. Ma. Pra.

:
O
:
Aupapātika Sūtra
Acaranga Cürni Acaranga Niryukti
Acārānga Sutra Atmāvabodhakulakaṁ Aturpratyakhyāna
Avasyaka Cūrni Avasyaka Niryukti Avaśyaka Sūtra
Bhagavati Ārādhanā
Bhakta-parijñā
Bhagavati-sūtra Bhāva-pāhuḍa
Bodha-pāhuḍa
Bṛhatkalpa-bhāṣya
Darśana-Pāhuḍa
Daśavaikālika-Cūrṇi
Daśavaikālika-Cūlikā
Daśavaikälika-Niryukti
Daśavaikälika-Sutra
Daśāśrutaskandha-Sutra Dhyana Śataka Dravya-Sangraha Dvādaśānuprekṣā
Jñātādharmakatha
Kalpa-Sütra Kārtikeyānuprekṣā Kāmaghaṭa Kathānaka Kundakunda Anuprekṣā Kundakunda Śrāvakācāra Mahāpratyakhyāna Prakīrṇaka

Page #30

Ma. Sa.
Mo. Pă.
Mü.
Nandi.
Naya.
Ni. Bhā.
Ni. Cũ.
Ni. Sā.
O. Ni.
Pañca.
Pañca. S.
Pinda.
Praśna.
Pra. Sā.
Ra. Sã.
Rāja.
Rṣi.
Sa. Sā.
Sa. Sü.
Sama. Sū.
Savaya.
Sī. Pā.
Sthä. Su.
Sū. Kr. Cü.
Sū. Kr. Ni.
Sū. Kr. Sū.
Sū. Pä.
Ta. Sā.
Upadeśa. Upă. Sū.
Utta. Cu.
Utta. Ni.
Utta. Sū.
Vasu. Śrā.
Vi. Bhā.
Vya. Bhā. Vya. Su.

[ XXVIII ]
:
::
Maraṇasamadhi Prakīrṇaka Mokṣa Pähuda
Mūlācāra
Nandi-Sutra
Nayacakra Niśītha Bhāṣya
Niśītha Cūrṇi
Niyama-sara Ogha-niryukti
Pañcāstikāya
Pañca-sangraha
Pinda-niryukti
Praśna-vyakaraṇa-sūtra
Pravacana-sāra
Rayaṇa-sära Rājavārttika
Rṣibhāṣita
Samaya-sara
Samaṇa-suttaṁ
Samavāyānga-sūtra
Sāvayapanṇatti
Sila-Pāhuḍa
Sthānanga-Sūtra
Sūtrakṛtānga-Curni
Sūtrakṛtānga-Niryukti
Sūtrakṛtānga-Sūtra
Sūtra-Pāhuḍa
Tattva-sāra
Upadeśamālā
Upāsakadaśānga-Sūtra
Uttaradhyayana-Cūrṇi
Uttaradhyayana-Niryukti
Uttaradhyayana-Sūtra
Vasunandi Śrāvakācāra
Viseṣāvaśyaka Bhāṣya Vyavahāra-bhāṣya Pīṭhikā Vyavahara Sūtra

Page #31

Contents
pages
III
XXV XXVII
Publisher's note Foreword Preface Abbreviations of the Selected Works
Part One Jaina Agamic Literature Life of Lord Mahāvīra The Eternal Message of Jaina Wisdom
Part Two Chosen Sūtras from Jaina Scriptures
Chapter 1 - Precepts on the Auspicious
1. The Five-fold Obeisance Chapter II — Precepts on The Self
2. The Soul 3. Nature of the Soul 4. Introspection 5. Self-restraint
6. Conquest of the Self Chapter III — Precepts on the Path of Liberation
7. Right Faith 8. Right Knowledge 9. Right Conduct 10. The Essence of Righteousness 11. Four Things Difficult to Obtain
12. Path of Liberation

97

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Chapter IV - Precepts on Fundamentals
13. Knowledge of Fundamentals
Chapter V- Precepts on Conquest of Passions
14. Anger
15. Pride
16. Delusion
17. Illusion
18. Desire
19. Wrong Faith
20. Possessiveness
21. Attachment and Aversion 22. Four Deadly Passions
Chapter VI - Precept on the Conquest of Mind
23. Mind
Chapter VII
[ XXX ]
-
Chapter VIII
- Precept on Karma
24. Doctrine of Karma
www.wc

Precepts on Reflections
25. Reflections
26. Reflections on Impermanence
27. Reflections on Helplessness
28. Reflections on the Cycle of Birth and Death 29. Reflections on Solitariness
30. Reflections on the Otherness of the Body 31. Reflections on the Impurity of the Body 32. Reflections on the Inflow of Karma 33 Reflections on the Stoppage of Karma 34. Reflections on the Dissociation of Karma 35. Reflections on the Rarity of Enlightenment 36. Reflections on Dharma

pages
101
103
109
111
113
115
117
119
121
125
127
131
135
137
141
143
151
153
155
159
161
165
167
169
171
173
177
179
181

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| XXXI ]
pages Chapter IX — Precepts on Righteousness (Dharma ) 185 37. Righteousness
187 38. Code of Conduct for Monks
191 39. Who is a Áramana ?
201 40. Code of Conduct for Householders
203 41. Non-violence
207 42. Truthfulness
209 43. Non-stealing
213 44. Celibacy
215 45. Non-possession
221 46. Austerity
225 47. Forgiveness
231 48. Equipoise
233 49. Non-attachment
237 50. Straight-forwardness
238 51. Modesty
241 52. Total Detachment
243 53. Charity
245 Chapter X — Precepts on Meditation
247 54. Meditation
249 55. Equanimity ( Sāmāyika )
253 56. Scriptural Study (Svădhyāya )
255 Chapter XI — Precepts on Learning
259 57. Learning
261 58. Humility
263 59. Discretion
267 60. Forbearance
267 61. Restraint in Speech
269 62. Vigilance
273 63. Fearlessness
277 64. Food Regimen
281

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65. Company of the Virtuous 66. Noble Conduct
[ XXXII ]
-
Chapter XII - Other Precepts
67. 'The Four'
68. Some Significant Illustrations
69. Some More Aphorisms
70. The Last Sermon
71. Essence of Jina Dharma
Glossary of Technical Terms
Bibliography Index of the Verses

pages
283
285
289
291
295
297
305
309
311
317
320

Page #35

Part One
The Life & Teachings
of
Lord Mahavira
and the Message
of Jaina Scriptures

Page #36

Page #37

Jaina Agamic Literature
Importance of Right Knowledge
The two aspects of life are thoughts and actions. Thought is the subject of intellect, based on study, contemplation and concentration. Only that thought is valuable which is based on truth. When such truthful thought is practised in life, it results in right conduct. Therefore, the first requirement of an aspirant is the acquisition of right knowledge. Lord Mahāvīra said, “padhamaṁ nāņam tao dayă”, i.e., one who has right knowledge only can pursue the path of right conduct. Such a person will have compassion in heart and strength in mind.
Only that knowledge is true which has been acquired by direct experience. The soul is the source of infinite knowledge but that is obscured by the veil of karmas. When the veil of karmas is removed by austerities and meditation, a person annihilates all the karmas and then the infinite power of soul is manifested. Such souls are called Vitarāga, the perfected souls, who have achieved victory over all conflicts and passions like attachment, aversion and anger. They become Jinas or the conquerors. Definition of Āgama
The divine utterances of such perfected souls is called 'Agama'. The Nyāya-sutra defines the Āgamas as "āptopadeśa śabdah”, i.e., Āgama is that which is told by Apta, i.e., authentic personages. Thus the teachings of Jinas are the Jaina Āgamas. In Jaina tradition, the Jinas shower the nectar of divine words only after obtaining omniscience. Their discourses are constructed in Sūtra form by their prime disciples known as Gañadharas. Such Sūtras are the Agamas, the authentic literature.

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2
Pearls of Jaina Wisdom
The Oral Tradition
In ancient India, the oral tradition of rote was prevalent. The disciples used to listen to scriptures from their spiritual masters, memorise them and pass it on to their successors. This went on for a long time. The Vedas, the Āgamas and the Pitakas were preserved in this manner. The Vedas were called 'Śruti' and the Agamas 'Śruta' in the true spirit of their being passed on by oral tradition. According to Jaina tradition, besides the words of Tirthankaras, the words of other perfected souls including Sthaviras were also regarded as Agamas. Sthaviras may either be Śrutake valis (those who have mastered all Agamas) or Daśapūrvīs (those who have mastered the ten Pūrvas).
Compilation of Agamic Literature
History reveals that upto 160 years after the nirvāṇa of Lord Mahāvīra, the oral tradition of Agamas prevailed. However, a severe famine for twelve long years struck Magadha (South Bihar) during the reign of Candragupta Maurya. Due to this, many monks perished and many dispersed to other areas. The Jaina Sangha began to worry about the safety of holy Agamas. After the famine, the first council of monks was held at Paṭaliputra ( modern Patna) under the leadership of Acārya Sthūlibhadra to compile the vast Agamic literature. During this council, eleven Angas were recited, none of the monks present had in their memory the twelfth Anga Dṛstivāda. The only monk who had the knowledge of this was Ācārya Bhadrabahu, the guru of Sthulibhadra, but he had gone to Nepal to conduct Mahāprāṇa Dhyāna (severe yogic activities) for twelve years. The Jaina congregation then decided to send Acarya Sthūlibhadra and his disciple-monks to Nepal to acquire the knowledge of Dṛṣṭivada. Acārya Sthūlibhadra learned the knowledge of ten Purvas from Acarya Bhadrabahu. At that time, he exhibited some special supernatural powers, acquired by him from his guru. When the guru came to know of it, he declined to impart the knowledge of the remaining four Purvas to Sthūlibhadra. After much persuasion

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he agreed to impart only the text of the remaining four Pūrvas but not their import. Thus, Sthūlibhadra could memorise the entire texts but he could learn the meaning of only ten Pūrvas and not all the fourteen Pūrvas. This was the first attempt to compile the Āgamas and this conference was known as the Pāțaliputra rendering. However, the Agamic literature was still not written and the basis of safeguarding it was still by oral tradition. Preservation of Āgamas
The Jaina have always tried hard to preserve their sacred literature. However, there is no doubt that the Āgamas as told by Lord Mahāvīra and presented by the Ganadharas ( prime disciples ) are not found in their complete form today. As the language of the Agamas was Prākrta, which was the language of the masses, it was but natural for the change to occur even in the rendering of sacred literature. Unlike the Vedic Brahmins, the Jainas could not preserve every word of their sacred literature. But it is certain that the portions available today are authentic and close to the preachings of Lord Mahāvīra.
Thus till the time of Sthūlibhadra, the knowledge of the twelve Angas was intact but after his demise only eleven Angas and a part of the twelfth Anga remained available. Sthūlibhadra died 215 years after Lord Mahāvīra's nirvāņa.
As mentioned above, the Jaina literature was composed in Prāksta, which was the spoken language of that time and not constructed by the strict rules of grammar. The ability to memorise perfectly was also weakening. Hence, it was inevitable for linguistic changes to creep in the scriptures. The Second Convention
To add to the misfortune, another twelve year long famine hit the northern parts of India. In the absence of learning, revision and contemplation, the scriptures began to get lost. In course of time, the need was felt that another attempt should be made to systematize the scriptures. Between 827-840 years of Lord Mahāvīra's nirvāṇa,

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a second attempt was made. After the famine, under the leadership of Ārya Skandila, the Jaina council of Monks met in Mathura. The monks present compiled those Āgamas that they had been able to retain in their memory. In this congregation also, the scriptures were only recited and not written — this was called the Māthuri rendering. It was the second attempt of systematizing the Āgamas. During this same period another great Jaīna monk, Nāgārjūnasūri also invited many monks to Saurāstra for a council and tried to systematize the Agamic literature. The Third Convention
150 years after the second attempt ( 980-993 V. N.), a third attempt was made under the leadership of Devardhigani Kșamāśramana in Vallabhīnagara ( modern Şaurāstra ). Besides the Āgamas orally compiled in the first two councils, other available works and commentaries too were compiled in this council. The differences in the texts compiled during the two councils were reconciled and systematized. This task was undertaken 980 years after Lord Mahāvīra's nirvāṇa. The Āgamas available today represent the ones accepted and systematized in the third convention. The special feature of this council was that the sacred scriptures were finally written down. The differences occurring in the texts were mentioned and the twelfth Anga- Drstivāda was declared unavailable as it was not found in the memory of anyone. Devardhigani is reported to have distributed copies of the scriptures to all the centres of scriptural siudies which were flourishing in those days. Agamic Literature
The Agamic literature of the Jaina mainly consists of thirtytwo texts which are divided into three groups of works known as Pūrvas ( older ), Angapravista ( inner corpus ) and Angabāhya ( outer corpus ), all handed down in the ancient language, Ardhamāgadhi.
The Pūrvas : These include fourteen works of great antiquity claimed by the Jainas to go back to the time of Lord Pārśva.

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Unfortunately, these texts are no longer extant, only a brief description of their content is available in the later literature. The twelve Angas or limbs are as follows : 1. Ācārārga, 2. Sūtrakstānga, 3. Sthānānga, 4. Samavāyānga, 5. Vyākhyāprajñapti ( Bhagavati), 6. Jñātādharmakathā, 7. Upāsakadaśānga, 8. Antakrddaśänga, 9. Anuttaraupapātika, 10. Praśna-vyākarana, 11. Vipāka and 12. Drstivāda - now extinct.
The supplements and the commentaries of these texts are found in the form of Upāngas, Chedas, Mūlas and Āvaśyakas. The Twelve Upāngas are as follows:
1. Aupapātika, 2. Rājapraśniya, 3. Jivajivābhigama, 4. Prajnapanữ, 5. Suryaprajñāpti, 6, Jambmdvipaprajĩapti, 7. Candraprajñapti, 8. Nirayāvali, 9. Kalpāvataṁsikā, 10. Puspikā, 11. Puspacũlikā and 12. Vrsnidaśā.
The following are the four Chedasūtras :
1. Vyavahāra, 2. Bșhatkalpa, 3. Niśītha and 4. Daśāśrutaskandha.
The following are the four Mūlasūtras :
1. Daśavaikālika, 2. Uttarādhyayana, 3. Nandi and 4. Anuyogadvāra.
There is only one Avaśyaka.
Thus the 11 Angas, 12 Upāngas, 4. Chedas, 4 Mūlas and 1 Āvaśyaka are 32 in number. This classification belongs to the Sthānakavāsi tradition while Svetāmbara Mūrtipūjaka tradition believes in 45 Āgamas including ten and other three works. Some believe that there are more than 13 Prakirņakas and according to them, the Āgamas are 84 in number. Classification of Āgamas
The Agamas cover the knowledge of a vast array of subjects including Philosophy, Ethics, Religion, Logic, Metaphysics, Cosmology and Astrology. Ārya Rakşita classified the Āgamas on the basis of their subject matter into four Anuyogas. They are as follows:

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1. Carana Karaṇānuyoga ·
The subjects of this Anuyoga are precepts for spiritual development namely right faith, right knowledge, right conduct, self-restraint, celibacy, austerity, vows and the conquest of the senses and passions. The two Angas (Acaränga and Praśnavyākaraṇa), Daśavaikālika, four Chedasūtras (Niśītha, Vyavahāra, Bṛhatkalpa and Daṣāśruta) and Avasyaka Sūtra form the contents of this Anuyoga.
Pearls of Jaina Wisdom
―
2. Dharma Kathānuyoga- This Anuyoga throws light on the importance of compassion, charity, conduct, forgiveness, simplicity, modesty and the like. The special feature of this Anuyoga is the usage of stories and fables as the mode of instruction.
The five Angas, viz., Jñātṛdharmakathā, Upāsakadaśā, Antakṛddaśā, Anuttaraupapātika and Vipaka; the seven Upāngas viz., Aupapātika, Rājapraśnīya, Nirayāvalī, Kalpāvatāṁsikā, Puspikā, Puspacūlikā, Vṛṣṇidaśā and Uttaradhyayana are covered in this Anuyoga.
3. Gaṇitānuyoga This Anuyoga contains all the subjects based on mathematics and calculations. The three Upangas, viz., Jambūdvīpaprajñapti, Candraprajñapti and Suryaprajñapti are elaborately dealt with in this Anuyoga.
4. Dravyānuyoga The metaphysical elements of soul, non-soul and other substances, the nine tattvas ( categories ) and philosophical principles are elaborated in depth in this Anuyoga.
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The four Angas — Sūtrakṛtānga, Sthānāṁga, Samavāyāṁga and Vyakhyāprajñapti, the two Upangas viz., Jīvajīvābhigama, Prajñāpanā, Nandi and Anuyogadvāra, some chapters of Uttarādhyayana Sūtra are included in this Anuyoga.
Commentary Literature
We find an exhaustive commentary literature on the Agamas in the form of Niryukti, Bhāṣya, Cūrṇi, Ṭīkā, Vṛtti, Vyākhyā and others. These were solely written with the aim of making the study of Agamas simple and intelligible.

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However, the Cūrņis were written in Prāksta as well as in Samskrta, the latter being more prevalent. The Niryuktis and Bhäsyas were written in Prāksta. To make the subject lucid, the mode of stories too was adopted in different contents.
This mixed style of writing in both languages is known as Mani-praväla Nyāya. Just as in a garland of gems and corals, both can be differentiated, so also in the Cūrņis, both Saṁskṛta and Prāksta are easily distinguishable. The same style has been adopted in some Țīkās too. Āgama, Niryukti, Bhāsya, Cūrņi and Tīka - these together constitute the Pancāngi literature. Significance of Agamic Literature
The Agamic literature is important not only from the point of view of studying Jaina religion and philosophy, but also to understand the ancient Indian way of life. The Āgamas give a complete picture of the social life, religious and spiritual exercises, education, trade and commerce, agriculture, law and order, crime and punishment, structure of society, villages, cities, transport and communication, art and craft etc. prevalent at that time. Ardhamāgadhi Āgamas and the Pāli Tripitakas are the two sources available today which present a lively picture of the people of India 2500 years ago. It is noteworthy that the message of Jainism and Buddhism was not limited to those two sects only but it spread to all parts of the country in the language of the masses. It is to be noted that Māgadhi Prāksta was later known as Pāli. Digambara Views on Agamas
The above mentioned Āgamas are not accepted by the Digambara sect of Jains. They believe that 683 years after the nirvāṇa of Lord Mahāvīra, the entire Agamic literature was lost. However, the loss was not really 'total'. The Digambaras first adopted this expression in order to reject the authenticity of scriptures retained by Svetāmbaras. Șatkhandāgama
The most authentic scripture accepted by Digambaras is

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Satkhandagama, which is considered to be an equivalent of the Dvādaśānga (the twelve Angas). The Digambaras have immense faith in it and consider it to be very sacred. Satkhaṇḍāgama enjoys an esteemed place not only in Jaina literature but in the entire religious and spiritual literature of India for the exhaustive and detailed description of karma and other important theories.
There is no mention of the title Ṣatkhandagama in the original text. But the famous commentator Acārya Vīrasena has discussed the text in six parts, hence it came to be known as Satkhandagama.
The Digambaras believe that when most of the Agamic literature was lost and very little of it was available, only Acarya Dharasena had the knowledge of some of the Añgas and Pūrvas. At that time he was engaged in deep meditation in the Candra cave of the Giranara mountain range in Saurastra. One day he thought that whatever knowledge of the Agamas he had, it should be imparted to some worthy persons to save it from getting lost. At that time a convention was held at Mahimānagarī, where many monks had gathered. Acārya Dharasena sent a message to them and expressed his desire to impart the knowledge of the Agamas to worthy scholars.
The monks taking part in the convention realized the importance of the message sent by Acarya Dharasena and sent two worthy monks, Puspadanta and Bhutabali to meet him. Dharasena first put the two to test and when they passed the test, delightedly imparted the knowledge of the Agamas to both of them.
These two monks later authored the Satkhaṇḍāgama. It is believed that Puspadanta wrote 177 Sūtras of the first chapter and Bhutabali completed the remaining chapter and also wrote from the second to the sixth chapter comprising 32,853 Sūtras.
In the Dhavala commentary on 'Satkhandagama' it is mentioned that the actual author of the text is Lord Mahāvīra who
imparted it to Śrī Gautama Gaṇadhara, his first prime disciple, who

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later revealed it to his disciples. Finally it was Puspadanta and Bhutabali who manuscripted it.
The entire Jaina congregation rejoiced on the day when Satkhandagama was completed. It was a thursday, the 5th day of the bright half of the Jyestha month of the Hindu almanac. The entire Sangha worshipped the text and to this day it is celebrated as Śruta Pañcami and on this day the goddess of knowledge and scripture is worshipped by devoted aspirants.
Dhavala - Commentary on Satkhandagama
In the 9th century of Vikram Era, Acārya Vīrasena wrote the Dhavala commentary on Satkhaṇḍāgama which comprises 72,000 gāthās. Acārya Vīrasena was a profound scholar. He had made an exhaustive study of philosophy and religion in general and Jaina philosophy and religion in particular. Although the commentary is vast and exhaustive, it is significant due to the deep philosophical thought it presents, the debates that took place between many Indian schools of thought and as an intellectual investigation of various subjects. Indeed the contribution of Acarya Virasena is unequalled and incomparable in the field of Indian philosophical thought.
Kasayapāhuḍa
Another important scripture accepted by the Digambaras is Kasāyapāhuḍa or Kaṣāyaprabhṛta. The author or Kasāyapāhuḍa is Acārya Guṇabhadra. After Satkhaṇḍāgama, Kasāyapāhuḍa is the second important scripture and it is read and revered right from the earlier times. Both of these deal with Jaina theory of the bondage of the soul and are very comprehensive texts. Acārya Vīrasena wanted to write a commentary on Kasayapāhuḍa too. He started it but lived to comment only on a portion of the text and that commentary comprises 20,000 gāthās. It is known as Dhavala. After his death, the task was undertaken by his disciple Jinasena. Like his preceptor Acarya Jinasena was also an erudite scholar and an authority in his own right. With sincere devotion, he fulfilled the

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task of completing the commentary in 40,000 gāthās. Thus the entire commentary comprises 60,000 gathās. It was known as Jayadhavalā.
The language of Satkhaṇḍāgama and Kasāyapāhuḍa is Śauraseni Prākṛta. The texts and their commentaries run altogether to some 1,20,000 verses, preserved on palm-leaf manuscripts but in recent years they have been edited and published.
Classification of Agama by Digambaras
The Digambaras have also classified the Agamic literature into four groups according to their subject matter which are looked upon as Jaina-Vedas. Their classification as the four Anuyogas is as follows:
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1. Prathamānu yoga Padmapuraṇa by Ravisena, Harivamsapurāṇa by Jinasena, Adipurāṇa by Jinasena, Uttarapuraṇa by Guṇabhadra.
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2. Karaṇānuyoga – Sūryaprajñapti, Candraprajñapti and Jayadhavalā.
3. Dravyānuyoga – Pravacanasāra, Samayasāra, Niyamasāra and Pañcāstikāya by Kundakunda; Tattvärtha-Sūtra by Umäsvāti and commentaries on Tattvärtha-Sūtra, Āpta-mīmāṁsā by Samantabhadra and other commentaries by Pujyapāda, Akalanka and Vidyananda.
4. Caraṇānuyoga – Mūlācāra by Vaṭṭakera. Trivaraṇācāra and Ratnakaraṇḍśrāvakācāra.
Collectively these expositions of the two Jaina schools constitute one of the greatest collections of non-Vedic Indian scriptures.
The Contents of the Agamas
The contents of some of the major Āgamas are as follows: 1. Acārānga: The most ancient and important Anga, forms the law book of Jaina monks and nuns. It is accorded great reverence because its exposition of law forms the very foundation of mendicant conduct. It explains five Samitis ( vigilances) and three Guptis

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( restraints ). It also contains a very authoritative account of Lord Mahāvīra's spiritual practices.
2. Sūtrakıtānga: Contains details of Jaina philosophical literature. It comprises knowledge, humility, reverence, the acceptable and unacceptable objects, monastic initiation, ordination and critical examination of other philosophical schools of that period.
3. Sthānānga : It is a kind of encyclopaedia. It considers numerical description of scriptural topics. It gives details of subjects ranging from one to ten.
4. Samavāyānga : It is a continuation of the third. It preserves some records of twelve Angas and discusses the totality of every entity with respect to its substance, space, time and modes.
5. Bhagavati : It is most voluminous work of the entire Agamic literature. It contains countless questions by Indrabhūti Gautama and answers by Lord Mahāvīra. It is also of great historical importance as it contains debates held by several scholars and laypeople with Lord Mahāvīra about the existence of the soul, analysis of various philosophical tenets and narrations of the incidents of that period.
6. Jñätādharmakathā : It contains preachings of Jaina faith through a large collection of narrative and didactic stories.
7. Upāsakadaśā : It gives an exemplary account of the biographies of ten lay-men, who took to vows and led an austere life.
8. Antakrddaśā : It contains life sketch of those personalities (monks as well as house-holders ) who attained final emancipation by practising rigorous austerities.
9. Aupapātika: This work comprises the life sketch of those aspirants who led a pious life, practised austerities and attained heavenly bliss.
10. Vipāka : This work deals with the irrevocable law of karma, the results that follow from the good and bad deeds performed in previous lives.

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11. Daśāśrutaskandha : This text highlights the Jaina way of life and includes a life sketch of Lord Mahāvīra and other Tīrthankaras.
12. Daśavaikālika: It contains ten chapters on a variety of subject pertaining to the life and spiritual practices of a monk. Here the whole Jaina philosophy is explained in a nutshell.
13. Uttaradhyayana : It is the most popular text on Jaina anthology and is an invaluable guide to spiritual seekers. It is claimed to be the last sermon of Lord Mahāvīra. Uttarādhyayana is a mixture of dialogues, parables and catechisms, mostly in verse. In this text the tenets of Jaina conduct, ethics, spirituality and philosophy are explained in a very lucid manner.
14. Nandi: The text explains the nature of knowledge and details of the various kinds of knowledge in a very interesting style. 15.-16. Jambūdvīpaprajñapti and Sūryaprajñapti : These two texts deal respectively with cosmology, the movement of the
sun and the moon etc.
17. Avaśyaka Niryukti: It contains details of the debates that scholars of other schools had with Lord Mahavira.
18. Avasyaka Cūrṇi: This commentary on Avaśyaka-Sūtra illustrates the various incidents that took place in Lord Mahāvīra's life.
19. Viseṣāvaśyaka Bhāṣya: It deals with philosophical principles of almost all philosophical systems.
This short account of Jaina Agamic tradition gives us some idea of the immense vitality which has pervaded this tradition throughout its history.
The Message of Inspiration
The Agamas cover a vide range of topics which serve not only an ideological purpose but are also of practical importance. The importance of vows, right faith, right knowledge, right conduct, selfrestraint, austerity, celibacy, conquest of senses, charity, compas

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sion, reflections, righteousness, auspicious acts, stoppage and annihilation of karmas, emancipation, etc. have been very magnificently illustrated
The thoughts conveyed in the Āgama about the importance of noble character, spiritual accomplishment, simple living, vigilance, etc. are inspiring and thought provoking. These truths which were propounded centuries ago continue to inspire mankind to lead a pure and virtuous life.

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Tirthankara Mahāvira
hatthísu erāvanamāhu ņāe, sīho migāņaṁ salilāņa Gargā. pakkhisu vā garule veņudeve, nivvāņavādīņiha ņāyaputte.
Just as Airāvata is supreme among elephants, lion among animals, Ganga among rivers, Garuda – the son of Venudeva, among birds - similarly was Jñātaputra supreme among those preaching emancipation. (Sūtra. Sū. 1. 6. 21 )

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Life of Tirthankara Mahāvira
Inspiring Personality
Among all the great personalities of the world, the name of Lord Mahāvīra is remembered with great reverence. He was the twenty-fourth Tīrthankara of Jaina religion. He was not the founder of this ancient religion which prevailed in India thousands of years before Pārśva and Mahāvīra, the last two Tīrthankaras. Lord Rşabhadeva was the first Tīrthankara of Jainas. There are references to Rşabha in the Rgveda, Yajurveda and Bhāgavata Purāņa. Lord Pārsva, twenty-third Tirthankara lived and preached 250 years before Mahāvīra's advent.
The life of Lord Mahāvīra is very inspiring and thoughtprovoking. For the past 2500 years, millions of people have drawn inspiration from him and practised non-violence, vegetarianism and noble conduct. Even now there are at least one crore followers of Mahāvīra in India. Mahatma Gandhi, the Father of the Nation, was highly influenced by his preachings. He applied the concept of Ahiṁsā and Satyāgraha at the national level successfully and was also victorious in getting these two principles universal recognition. Sources of His Life
The three authentic sources which depict the life and mission of Lord Mahāvīra are 1. Ācārānga Sūtra, 2. Kalpa Sūtra and 3. Āvaśyaka-niryukti. Besides, Sūtrakrtānga Sūtra, Bhagavati Sūtra, Upāsakadaśānga and other Āgamas, Trişaștiśalākāpurusacaritra and other texts too highlight his life and teachings. Conditions prevalent at the birth of Mahāvira
India, the cradle of one of the ancient civilisations, witnessed, during this period, enormous religious activities and chaos in intellectual and social fields. The prevalence of numerous schools

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Life of Lord Mahāvīra
of philosophical thought created intellectual confusion in society. The common man did not know what to accept and what to reject. In the social field also there was uncertainty and disorder. The priests were professing to be a link between God and men and to lead the common man to heaven through the performance of Yajña. Animal sacrifices were made and surprisingly this type of violence was not at all considered as violence. Brahmanic class was asserting its superiority and claiming the monopoly of preservation of religion. The other castes were treated as inferior. The Śūdra was lower than the other classes of human beings. Women were also treated as inferior. The caste system, which was originally designed to promote efficiency at work began to degenerate during this period. Mahāvīra became sad when he observed ignorance among the people and the exploitation of the lower castes by higher castes.
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Politically too it was an age of unrest and upheaval. Although there were many republics, the mighty rulers tried to suppress the smaller kingdoms. There were attacks and counter-attacks periodically over trivial matters.
Parentage and Birth
The word 'Mahāvīra' - great hero, is an epithet, not the name of Mahāvīra at his birth. However, the universality of its application has made it equivalent to his personal name. The childhood name of Mahāvīra was Vardhamana. He was born to Siddhartha, a warrior chieftain of Kuṇḍagrāma, a large city, in the kingdom of Vaiśālī, near modern Patna. His mother was Triśalā who was the daughter of Cetaka, a powerful ruler of Vaiśālī, capital of Vajjigana. Vardhamāna was born on the thirteenth day of the lunar fortnight of the month of Caitra in 599 B.C.
Tisala's Dreams
The story of the mother of a Tīrthankara getting the auspicious dream of 14 or 16 objects at the time of the life entering the womb of the mother is uniformly found in the life of all Tirthankaras. Queen Triśala witnessed the following fourteen dreams - 1. a white

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elephant, 2. a white bull, 3. Śrī, the goddess of wealth, 4. a lion, 5. the full moon, 6. two fragrant garlands, 7. the rising sun, 8. a golden pitcher filled with water, 9. a large and beautiful flag, 10. a lotus lake, 11. the milk ocean, 12. a celestial chariot, 13. a heap of jewels, and 14. a smokeless fire.
Jainas recall and re-enact these dreams even today when they celebrate the five auspicious events ( Kalyāṇaks) of Mahāvīra's life conception (Garbha), birth ( Janma), renunciation ( Dīkṣā), enlightenment ( Kevalajñāna) and final release (Nirvāṇa ). The dreams are also depicted in the sculptures and paintings which adorn the interiors of Jaina temples. Queen Triśală informed King Siddhartha of the above dreams and wanted to know their import. King Siddhartha called the fortune-teller, who said that the queen would give birth to a great son who was destined to become either a universal monarch ( Cakravarti ) or a great saint, a Tīrthankara. Childhood
The birth of Vardhamana was celebrated with all pomp and geity throughout the kingdom and a general amnesty was proclaimed throughout the land. Following the ablution and various auspicious rites, the child was named Vardhamana, he who brings prosperity, apparently because his parent's wealth had increased markedly during the pregnancy of his mother. The name Vardhamana was of course only the first of many to be given to him: Vīra (hero), Mahāvīra ( great hero ), Sanmati ( of excellent wisdom ), Kasyapa (his lineage name) and Śramaṇa Bhagavānā Mahāvīra ( the venerable ascetic Mahāvīra ). Vardhamana had an elder brother named Nandivardhana and a sister named Sudarsanā.
Jaina scriptures do not depict much details about the childhood and youth of Vardhamana. As a young boy Vardhamana was handsome, brave and fearless. He was liked by one and all. Queen Trisala was very gentle, benevolent and noble-minded. In AcārāngaSūtra it is described that the parents of Mahāvīra were followers of Pārśva, the twenty-third Tīrthankara, whose historicity is now

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accepted as definite. King Siddhartha was also religious-minded. In such circumstances, it was quite natural for Vardhamāna to be religiously inclined in his childhood itself. There is one story which shows his extra-ordinary bravery performed in his childhood. Once, the children were playing in the mango-grove. At that time, a huge snake curled itself around the trunk of the tree near which they were playing. Other boys fled immediately. But Vardhamana coolly held the serpent by its hood and with a jerk threw it away like a piece of rope (Āva. Cū., Pūrva Bhāga, 246 ). Vardhamāna had his formal education under a Kalācārya. He was highly intelligent and mastered the arts suitable to the vocation of a prince: writing, mathematics, archery and the like.
Youth and Marriage
When Vardhamana grew into a handsome youth, it was but natural that eminent kings should have approached his parents with a request to take their daughter in marriage. But Mahāvīra was not interested and he rejected all proposals. His mother became sad. Vardhamana could not bear the sight of his mother being drowned in tears. He remained silent. His parents mistook this to be his acceptance and got him engaged to Yasoda, the beautiful and talented daughter of Samaravīra, a mighty warrior in their kingdom. At the auspicious time the marriage was performed and Queen Trisala was too delighted to have Yaśodā as her daughter-in-law. Acārānga and Kalpasūtra do not give any description of his marriage but mention the name of his wife as Yasoda and also state that he had a daughter named Priyadarśanā.
But the Digambara tradition does not accept the above view. It maintains that Mahāvīra remained a celibate throughout his life. Revolutionary Spirit
In spite of all this, Vardhamana was very quiet, resolute and indifferent to worldly matters. Although he was surrounded by comforts and luxuries, he had a strong sense of detachment and was found engrossed in meditation and contemplation about the prob

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lems of life and world. He studied deeply the adverse situations prevalent in the society at that time. Superstitions, animal sacrifices, 'inhuman treatment of women and Śūdras - awakened the revolutionary spirit in Vardhamāna. His mind began to revolt and he wanted to find solution to these problems. His parents were surprised to see no change in his attitude and life-style even after his marriage. He kept aloof most of the time, always absorbed in his self. He was determined to renounce the world. But as he had great regard for his parents, he had taken a vow not to renounce the world as long as they were alive. Desire for Renunciation
When Vardhamāna was 28 years old, his parents died. After sometime, he asked permission of his elder brother Nandivardhana to renounce the world. Hearing this, Nandivardhana became sad and pleaded with him against it and insisted that he should remain in the world for at least two more years. Vardhamāna agreed. However, during these two years, he led a simple and detached life. He was found constantly engaged in meditation. He observed the vow of celibacy, never took his food at night, gave up anger and other passions and slept on the floor. Yaśodă helped him in observing various religious practices. He also donated liberally lacs of gold coins and other items to the poor and needy. The Great Renunciation
At the age of thirty, Mahāvīra decided to renounce the world. The news of his determination to take renunciation spread throughout the kingdom. The prince, who had everything in his life to enjoy but decided to give up all, was a great news. Thousands of men and women gathered to bid him a tearful good-bye. King Nandivardhana made magnificent arrangements for Vardhamāna's initiation. On the auspicious tenth of the dark half of Mārgaśīrşa month in 569 B.C. Vardhamāna left his palace for the Jñātakhanda garden ( a large park ), seated in a golden palanquin, in a magnificent procession. King Nandivardhana, his family, ministers and the entire

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public followed him with moist eyes. There, under an Aśoka tree at the auspicious Vijaya Muhurta, with two days of fasting, Vardhamana removed his princely attire and ornaments and wore white robes and prepared himself for initiation. Facing the eastward direction, he bowed to Siddhas, the liberated souls and initiated himself in the holy order. He renounced all sinful activities of the past and vowed to remain equanimous throughout his life. He resolved to bear whatever hardships and afflictions which may come in the path and remain steadfast till he realised his final goal ( Ava. Cü. 267). The people gathered there bowed to Vardhamana with deep reverence for the monkhood he had just embraced. And now the prince of Kundagrāma became a Śramaņa ( mendicant) determined to progress alone steadily on the path of perfection. On the Path of Sadhana
Mahāvīra (Vardhamana was now called Mahāvīra because of the great vows he had taken following the ascetic order) entered into a new phase of his life. He was free from attachment, affection and personal ties without any worldly care and anxiety. They had no effect on him any more. He could see only his goal of helping the people suffering from their miserable lot. He went on foot from one place to another unmindful of hunger and thirst, cold and heat and rough and rugged pathways. He observed rigorous austerities for twelve and a half long years till he achieved Kevala-Jñāna ( omniscience), which was his aim behind initiation in the ascetic order.
Silent Sufferings
Śramana Mahāvīra faced many adversities and calamities brought upon him by natural and supernatural forces. It is difficult to find in history a personality who had suffered such severe hardships as faced by Mahāvīra. He proved to be an incarnation of forbearance and forgiveness. The scriptures say: "uggaṁ ca tavokammam visesao vaddhamāṇassa" ( Ava. Nir. 240 ), i. e., the austerities practised by Mahāvīra were more rigorous than the

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austerities practised by other Tīrthankaras. His life was filled with equanimity, compassion and fearlessness. He remained mostly silent during this period. Ācārānga Sūtra on Mahāvira's Spiritual Practice
We get a soul-stirring description of the rigorous austerities and spiritual practices of Śramana Mahāvīra in the ninth chapter of the first part of Ācārānga Sūtra. His direct disciple Ganadhara Sudharmāsvāmī has given a very vivid description of this period in it. It says that the he was totally detached and equanimous in both favourable and unfavourable circumstances.
Brief excerpts of these spiritual practices are presented here : Unclad Ascetic
When Mahāvīra renounced the world, he had only white cloth on his body. After thirteen months, while passing through some thorny bushes, it was stuck and separated but Mahāvīra did not care to collect it back and became an unclad ascetic. He calmly tolerated heat, cold, rain and other natural elemental forces and even in severe cold he meditated in open ground. And when summer came, he exposed himself to the heat, squatting beneath the blazing sun. Solitary Wandering
While wandering from place to place, the Venerable one sometimes stayed in desolate huts, inns, rest-houses, parks, villages and towns and sometimes he spent nights under a tree. While staying in such places, he was subjected to difficult and trying situations, snakes and insects used to bite him, vultures and birds used to peck him, uncivilized people used to torture him and indecent women tried to allure him. But Mahāvīra remained unaffected and indifferent. When he was asked to go out, he quietly left the place and moved elsewhere. Control of Food and Sleep The venerable ascetic had great control over his body and

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mind. He lived on rough foods : rice, jujube and beans. On one occasion only these sustained him for eight months. Sometimes, he drank nothing for months. Even when he ate, his food was always of a tasteless kind. Sometimes he ate only every third, fifteenth or thirtieth day and so on. Being free of desires, he remained engrossed in self-contemplation. He meditated without aversion or desire and was attached neither to sounds nor to colours. He was always alert and watchful in his austere life during his wanderings.
Renunciation of Attachment
Mahāvīra had no attachment for sensual matters. Even when he suffered from some ailment, he never took to medication or rest. He always kept himself awake. He had an extraordinary control over his sleep and slept very little during this long period. He used to fix his concentration over a particular object and meditate for hours continuously Total Detachment of Mahāvira
Mahavira always meditated in solitude and never mixed with people. He showed no interest in music, dance, drama or any other entertainment. When he was asked about his identity while wandering in secluded places, he gave a short reply : ‘ahamaṁsi ti bhikkhuḥ', i.e., I am a Bhikṣu ( mendicant ). He was dispassionate to the external world and was constantly engrossed in the contemplation of the self.
Ceasing to inflict injury on living beings, abandoning concern for the body, Mahāvīra wandered in search of Truth. In some areas, Mahāvīra faced great adversities. Sometimes in villages, people did not allow him to stay overnight at their place. At other times, when he approached a village, the inhabitants met him outside and attacked him saying, 'get away from here'. In some places, he was beaten with sticks, fists and lances, he was hurt with clods and stones. Beating him again and again such people raised
a huge din.

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Once when he sat in Kāyotsarga ( meditation ), his body unmoving, they cut his flesh, tore his hair and covered him with dirt. They picked him up and dropped him, disturbing his meditational postures. Absolutely not caring for the body, Mahāvīra bore all humiliations and pains ungrudgingly. Uncaring, the great Yogi proceeded on his path. Non-violence and Compassion
Every moment of the ascetic life of Mahāvīra was devoted to the practice of non-violence and compassion. When he went door to door begging for alms, he always cared that no person, animal or bird was disturbed. He avoided those houses where some other ascetics, Brāhmaṇas or other persons stood begging for alms so as not to disturb their livelihood. He never gave chance to foster hatred, enmity or aversion to anybody.
“With supreme knowledge, with supreme intuition, with supreme conduct, with supreme uprightness, with supreme valour, with supreme dexterity, with supreme patience, with supreme contentment, with supreme insight, the venerable one meditated for twelve and a half years in self contemplation and proceeded on the supreme path to that final liberation which is the fruit of truthfulness, restraint and good conduct” ( Kalpa-sūtra, 120 ).
Mahāvīra spent his whole time deeply thinking about the goal of human life and its problems. He contemplated upon crucial philosophical and metaphysical solutions to problems confronting the people at that time.
Mahävira was the most impressive and inspiring personality of his times. The scriptures refer to him as wise, sagacious and farsighted. We come across several epithets about him in scriptures :
Dakhe : He was very able and proficient. Dekhapainne : He was a person of firm determination. Bhaddaye : He was a simple and modest person. Viniye : He was a humble person.

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Tīrtharkaras do not follow any superior authority. They are their own masters. We do not come across any incident about Śramana Mahāvīra obtaining guidance from any great personality of his times.
Jaina texts give graphic description of the severe penance practised by Mahāvīra and the horrifying experience he had to undergo while wandering from place to place in quest of truth. Mahāvīra faced numerous hardships and indignities during this saṁnyāsa period. Some incidents may help us to understand his personality and the firm determination with which he faced boldly all hardships and ultimately came out victorious. Supreme fearlessness and forgiveness
While wandering from place to place, Mahāvīra came to a village called Asthigrāma. The village looked very gloomy and dreadful. On the outskirts of the village there was a temple of Śūlapāņi Yaksa ( a demi-god ). Mahāvīra found the place calm and quiet and asked permission of villagers to stay there for the night. The villagers told him that this place was haunted by a Yakṣa in the night and pleaded with him not to stay there. They narrated to him the following incident about the Yakşa. “Some years ago, a wealthy merchant named Dhanadatta passed through this place with five hundred carts loaded with valuable merchandise. However, due to heavy rains, his carts got stuck in the sludge and the oxen could not drag the carts out. The merchant had one very large and powerful ox which alone dragged all the carts out. But at the end, it became tired and fell on the ground. Dhanadatta tried his best but the ox could not stand on its feet. Then he gave a big amount to the villagers and asked them to look after it. But the villagers were dishonest. They did not make any effort to treat the animal and finally it breathed its last without food and treatment. The same being incarnated now as Yaksa was taking revenge by killing all who passed through this temple.” Mahāvīra heard the story but was
unmoved. He sat near the temple and began meditating there. At

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midnight, the Yakṣa came and became furious on seeing a human being near the temple. Throughout the night, the Yaksa gave him severe and frightening tortures but Mahāvīra was unperturbed. He was engrossed in deep meditation. Finally, the Yakṣa was tired, he repented and asked for forgiveness, Mahāvīra forgave him. In the morning, when the villagers came, they were greatly surprised to see the Yaksa paying homage to śramana Mahāvīra. The entire village rejoiced and praised the great monk ( Trişastiśalākāpuruṣacaritra, 10.3 ). Fountain of Non-violence
Once Mahāvīra was passing through a village called Kanakakhal. The passers-by advised him not to go by the shortest route because there was a huge deadly cobra. It was called CandaKausika. No one would be safe in that place. Mahāvīra asked the people not to worry and he went on the same route and stopped in a ruined temple near the serpent's hole. When Canda-Kausika saw him, it was furious and rushed with anger and bit him. But strangely, instead of injuring him, the snake found that nothing could happen to him. When Mahāvīra completed his meditation, he said to the snake, "o, Canda-Kausika, why do you unnecessarily harass the people here ? Be calm and quiet. Is it not sufficient that you are suffering for your past deeds in the previous life ?” The serpent repented. It could know about its previous births and understood that because of nurturing intense anger it faced many adversities in the previous births and was born in this lower existence. He fell at the feet of the great Sramana and begged for forgiveness. In the morning, the villagers were greatly surprised to know about this incident. The story has an element of belief in the past lives and the concept of rebirth, which plays an important part in Jaina tradition. This is a scintillating example of fearlessness and compassion ( Trişastiśalākāpuruşacaritra, 10.3 ). The Test of Endurance
. In the eleventh year of his wanderings, the great ascetic

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came to Śrāvasti for căturināsa ( four months duration when monks and nuns stay in one place ). His spiritual practices became more and more instense. Once he fasted for three days and stood in meditation in the Pedhāla garden in Kāyotsarga posture. His body, mind and even respiratory process were steady. A Yaksa ( demigod ) named Sangama came and gave him severe tortures. In one night itself he gave Mahāvīra so many ordeals that one shudder to imagine them but the great monk remained unmoved. At that time, Mahāvīra was engaged in Sarvatobhadra Pratimā ( the highest kind of meditation ). Suddenly, gusty winds began blowing from all directions and covered his full body with dust but Mahāvīra did not even close his eyes. Then a large number of wild ants attacked his body and made it like a sieve but still he remained steady. Then mosquitos began biting him. Afterwards, white ants, scorpions, mongeese and snakes tortured his body. But the great Yogi never deviated from his meditation and remained firm and steady.
In this way, Sangama inflicted twenty kinds of hardships ( upasargas ) but Mahāvāra remained steadfast and did not remove his concentration from the tip of his nose. At the end, Sangama lost his energy and accepted defeat. He prayed to Mahāvīra to forgive him. In the morning, Mahāvīra completed his meditation and unmindful of the event of the night moved to some other place ( Āva. Nir. 392 ).
Thus we find that Mahāvīra had to undergo enormous physical and mental tortures during the period of Sādhanā. These were the upasargas which came as obstructions on the path of emancipation. In Ācārānga-Niryukti it is mentioned that Mahāvīra suffered maximum upasargas. For a spiritual practitioner, upasarga is a touch stone on which the purification and intensity of dhyāna is examined. As the gold is purified in the fire, so the dhyāna of the sādhaka is purified by suffering the torture ( upasarga) patiently. Fulfilment of his Vow
In Jaina texts, we come across a very pathetic but ennobling

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incident of offering of food by Candanā to Mahāvīra. Candanā was daughter of the king of Campā ( Campānagar in Bhagalpur district of Bihar ). At that time the ruler of Kośambī invaded the city of Campā. The queen and her daughter Vasumati fell into the hands of a royal officer of the enemy. The officer wanted the queen to be his wife. She resisted but when she failed in her attempts she committed suicide. Now the officer went to the city market and sold Vasumati to a rich merchant Vrşabhadatta for a large sum. The merchant was kind-hearted. He brought Vasumati to his home and entrusted the young girl to the care of his wife, asking her to look after her not as a slave but like their own child.
Vasumati was very gentle by nature. She was hard working and intelligeni. In no time, she attracted the household people so much that they called her Candanā ( whose nature is cool and calm like sandalwood paste ). But as ill-luck would have it, the merchant's wife became suspicious and began to give her all sorts of troubles. One day when the merchant had gone out of station, she called for a barber and got her head shaved. Then she chained and beat her and bolted her in a room. Warning the servants not to tell about this to the merchant, she went to her mother's place.
Next day when the merchant came, he enquired about Candanā but nobody gave any reply. He felt that she might have gone out somewhere. Like that two to three days passed. Then the merchant got annoyed and scolded the servants. Then one servant told the truth. The merchant opened the door and brought her outside and gave her some boiled rice — the only available food in his house. At that time, Śramaņa Mahāvīra came to the town begging for alms. He had taken a vow that he would accept food only from the hands of a princess who was made a prisoner, and who was fastented to a chain. Seeing the great ascetic, Candanā cried and called him inside the house and offered him the coarse rice. Mahāvīra accepted the food with all grace.
Later Candanabālā renounced the worldly pleasures at

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Mahāvīra's feet. She became the first woman disciple of the Teacher and was placed at the head of the nun's order. Nails in the Ears
During the thirteenth year, Sramana Mahāvīra was meditating on the outskirts of Chamāņi village. At that time, a shepherd came there with oxen and instructed Mahāvīra to look after them till he returned in the evening. Mahāvīra was in deep meditation and silence and hence he did not reply. In the evening when the shepherd returned he did not find the oxen there as they had gone away for grazing elsewhere. He enquired Mahāvīra about the whereabouts of his oxen but he was still in meditation and did not give any reply. The shepherd became furious and decided to beat him. He collected two sharp sticks from the forest and hammered them into Mahāvīra's ears. The pain was terrific but Mahāvīra did not utter a word and continued in his meditation. After completing his Kāyotsarga ( meditation ), he proceeded towards the house of a merchant named Siddhartha in Madhyamā city for begging alms. The merchant noticed nails in the ears of the great ascetic and was deeply sad. With tears filled in his eyes, he called a reputed Vaidya named Kharaka, who removed the nails and applied some oil to heal the wound.
This was almost the last of all adversities that Śramana Mahāvīra faced observing spiritual practices for twelve and a half long years ( Trişastiśalākāpuruşacaritra, 10.4). Rigorous Austerities
We come across detailed description of the rigorous austerities observed by Śramana Mahāvīra during this period of Sādhanā. Out of twelve years, six months and fifteen days, Mahāvīra took food for just three hundred and fifty days only. He observed many fifteen day-long, thirty day-long and even one hundred and twenty day-long fasts. While observing these fasts, he did not even take water and continued wandering from one place to another. Here we find a list of various fasts observed by him during this period :

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Fasting for two days : twelve times. Fasting for three days : two hundred and nineteen times. Fasting for fifteen days : seventy-two times. Fasting for thirty days : twelve times. Fasting for forty-five days : two times. Fasting for sixty days : six times. Fasting for seventy-five days : two times. Fasting for ninety days : two times. Fasting for one hundred and twenty days : nine times. Fasting for one hundred and seventy-five days : one time. Fasting for one hundred and eighty days : one time. Bhadra pratimā - two days fast : one time. Mahābhadra pratimā — four days fast: one time. Sarvatobhadra pratimā — ten days fast : one time.
( The last three are special types of rigorous meditation with fastings ). The Enlightenment
During the thirteenth year, Śramana Mahāvīra reached 'Jambhiyagrāma' on the banks of the river, Rjubālukā. With the permission of a house-holder Syāma, Mahāvīra began to meditate under a huge Sāla tree. He was meditating in the Godohika (milking ) posture facing the sun. It was the tenth day of the bright half of Vaişākha month. After fasting for two and half days, taking not even water, engaged in deep meditation, he reached the highest state of omniscience and attained infinite knowledge, infinite intuition, infinite energy and infinite bliss.
"Now the venerable ascetic Mahāvīra became a Jina ( conqueror ), an Arhat ( worthy of worship ) and a Kevali ( omniscient), comprehending all objects. He became the twenty-fourth Tirthankara of the present era ( Kalpa-sūtra, 121 ). Mahāvira's Career as a Tirthankara
After attaining omniscience, Sramana Bhagāvana Mahāvīra began to preach and give sermons. But always he wandered from

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one place to another on foot. From Jambhiyagrāma he went to Madhyama Pāvāpurī. At that place, a large religious sacrifice was organised by a Brahmin named Somila. Several reputed scholars and their disciples had assembled to take part in the sacrifice. Most prominent among them was Indrabhūti Gautama. These Brahmins heard the news of Mahāvīra having attained the omniscient state. But they did not believe it. So they came to the place where Mahāvīra was giving sermons. Indrabhūti was a great scholar well versed in the Vedas and he felt that there cannot be a higher scholar than him in the whole world. He wanted to defeat Mahāvīra. However, as soon as he reached the assembly hall and saw Mahāvīra, all his pride and vanity disappeared. As soon as he came near Mahāvīra, the Lord addressed him, “Oh Indrabhūti, you have doubts about the self”. Indrabhūti was surprised because he had not even talked a word about it. But, definitely, he had doubts in his mind about the existence of the soul. Mahāvīra said, “The soul is self-evident (pratyakṣa ) and no proofs would be needed to demonstrate the existence of it either through sense experience or through reasoning. The fundamental princple 'I think' leads to the establishment of the self. The very fact that I am aware of my experiences, like doubting and memory lead to the establishment of this fundamental truth. The Jiva ( self ) is different from the body. The Jiva is characterised by consciousness ( Upayoga ) while the body is unconscious ( Jada ). He also explained the distinction between pure self ( ātman ) and empirical self ( bahirātman ). “The self is pure and perfect, it is eternal and indestructible”. The Lord then explained the six substances that constitute the universe, the five great vows, twelve reflections etc. All the doubts of Indrabhūti were cleared and he became a disciple of Mahāvīra and joined the ascetic order with his disciples. All Doubts Cleard
Indrabhūti was followed by ten other very eminent scholars. Although they all were well versed in the Vedic scriptures, each

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one of them had some doubt. Even before they could disclose their doubts, Mahāvīra revealed the same and gave convincing replies. Here are details of doubts which were lingering in the minds of these scholars :
Indrabhūti : about the existence of the soul. Agnibhūti : about Karmas. Vāyubhūti : whether the soul and body is one or different. Vyaktabhūti : about the substances like earth, air, fire etc. Sudharmā : about reincarnation. Manditaputra: about bondage and liberation. Mauraputra : about heaven and heavenly bodies. Akampita : about the existence of hell. Acalabhrātā : about meritorious and demeritorious deeds. Metārya : about rebirth.
Prabhava : about emancipation. The Early Initiation
Lord Mahāvīra convincingly cleared the doubts of all the above scholars. They were all fully satisfied and took initiation along with each of their 400 followers. Thus on the very first day of his sermon, 4411 persons became his disciples. This incident of the initiation of such a large number of scholars in a single day reached far and wide and thousands of men and women came to listen to his discourses. They included rich and poor, kings and their ministers, merchants, farmers, craftsmen and all classes of people. Many became his disciples and followers. Composition of Angas and Pūrvas
The eleven eminent Brahmins became the eleven Ganadharas. Indrabhūti Gautama became the first prime disciple of Lord Mahāvīra. With his vast knowledge of the Vedas in the background, he could become the master of transcendental knowledge. The twelve Angas and fourteen Pūrvas were composed. His brothers Agnibhūti and Vāyubhūti mastered the Angas and Pūrvas. It seems
after mastering the teachings of Mahāvīra the eleven Ganadharas

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formed the nucleus of the new order and they composed all scriptural literature and rules of conduct and afterwards narrated the sacred literature to the other disciples. Establishment of the Ford
Lord Mahāvīra proved to be an able organiser and administrator. He stressed the importance of humility, noble conduct and discipline in the Sangha. He established Caturvidha Sangha ( the four-fold congregation ) of monks, nuns, laymen and laywomen. The Ganadharas played the most important role in this Sangha. The aim of forming this was to provide proper guidance to the monks and nuns from their preceptors, to inspire and stimulate the laymen and laywomen to look after the monks and the nuns and to continue receiving their guidance by listening to their religious sermons. The following posts were created based on ability and competence and the responsibilities were fixed as follows:
1. Ācārya : The spiritual preceptor and leader, the head of a mendicant group, who directed daily routine for the monks and the laity; who practised and preached the right conduct.
2. Upādhyāya : Spiritual teachers who used to impart religious instructions to junior monks.
3. Sthavira : The experienced and elderly monks formed this group.
4. Pravartaka : Responsible for maintaining the internal organisation of the Sangha, wanderings of the monks and nuns etc.
5. Gaņi : Heads of different groups under the congregation. 6. Gaņāvachedaka : Controller of divisions of the Sangha.
All the above together managed the education, discipline and wanderings of monks and nuns and also worked to spread the message amongst the lay people.
In the Sangha established by Lord Mahāvīra there was no difference between men and women. Both were regarded equally. The women were also initiated as nuns, which was a great revo
lutionary step at that time.

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Spread of Jaina Religion
Soon the Jaina order grew to a large number. There were 14,000 monks; 36,000 nuns; 1,59,000 laymen and 3,18,000 laywomen. The head of the nun's order was Candana. The monks and nuns had to follow strict rules of conduct. They were to follow the five great vows and be obedient to the teacher and the head of the order. The conduct of monks and nuns was regulated down to the minutest details - begging of alms, respecting the preceptor; taking medical treatment; residence; their duty at the time of calamity or lawlessness in the country. The householders were to follow the primary vows (Anuvratas). They served the ascetics by way of offering them alms, providing a temporary dwelling and propagating the cause of religion. The formation of the four-fold order based on strict discipline certainly helped in its survival.
Onward March
For thirty long years, Lord Mahāvīra went about the places preaching the religion of Ahimsa and Anekānta ( Non-absolutism ). He visited important places like Kāśī, Kośala, Vatsa, Campā, Pañcāla, Magadha, Rājagṛha, Anga, Banga, Kalinga and many others. Those who heard his teachings were inspired by the pure and perfect words of the Master. The Jaina canonical works and texts like Bhagavatī, Aupāpatika, Triṣaṣṭiśalākāpuruṣa, Harivaṁśa Purāṇa and host of others have given graphic description of wanderings of Mahāvīra and the benefit that the people derived from his noble teachings.
Śreṇika Bimbisāra, the king of Magadha became his follower. Earlier, he was a follower of Lord Buddha. His queen Celanā was a great devotee of Mahāvīra. We find a vivid description of the dialouge held between Bimbisāra and Anāthīmuni ( a monk) in Uttaradhyayana Sūtra, which inspired the king to become a follower of Mahāvīra. His son and minister Abhayakumāra was an ardent follower of Mahāvīra. Several incidents about his wit and wisdom are narrated in Jaina texts.

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Cetaka, the head of Vaiśālī republic and maternal grandfather of Mahāvīra also had great faith in his preachings. He took oath of the twelve vratas to be observed by a householder. He contributed greatly in spreading Jaina religion far and wide. Many kings such as Vīrāngada, Vīrayasa, Sañjaya, Eṇeyaka, Seya, Śiva, Udrāyaṇa and Śankha-Kaśīvardhana joined his order and became patrons of this religion.
The Sangha established by Mahāvīra was well organised and disciplined. Perhaps it is because of the severity of discipline and clinging to the original tradition that the Jaina order has not swelled in number but has remained steady in India.
Mahā-nirvāṇa
Mahāvīra was now seventy-two years old. At the last lap of his journey, he came to Pāvā and stayed in the garden of Rājā Hastipāla. He gave several discourses which were recorded in Uttaradhyayana Sūtra. He sat for his last meditation on a slab of stone. It was in the early hours of the fifteenth day of the dark fortnight of Kartika month when he attained the state of Nirvāṇa in 527 B.C. At that time, only two of the eleven Gaṇadharas Indrabhūti and Sudharmās vāmī were alive, the rest had attained Nirvāṇa earlier to him. It is believed that Indrabhuti Gautama attained omniscience in a matter of hours after his teacher had passed away. These two events are even now celebrated by the Jainas in their Dīpāvalī (festival of lights) following a tradition supposedly begun by the local kings on that very day. As the Kalpa-sūtra says:
"On that night when the venerable ascetic Mahāvīra attained Nirvāṇa cutting asunder the ties of birth, old age and death, became a Siddha, thus finally liberated......... his oldest disciple, the Monk Indrabhuti of the Gautama gotra, obtained the highest knowledge and intuition, called Kevala, which is infinite, supreme and full." (Kalpa-sūtra, 126 )
"And on that night during which the venerable Ascetic Mahāvīra obtained Nirvāṇa, the eighteen confederate Kings of Kāśī

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and Košala, the Mallas and Licchavīs instituted an illumination with lighted lamps for they said "since the internal ( bhāva ) light ( of intelligence ) is gone, let us make an illumination with the external ( dravya ) light ( of matter ).” ( Kalpa-sūtra, 127 )
Great personalities appear once in thousands of years but when they come to the earth, they prove to be a great boon to the mankind. The life and teachings of Lord Mahāvīra have inspired millions of people to take the noble path preached by him. The three principles of Ahiṁsā ( non-violence ), Anekānta ( non-absolutism ) and Aparigraha ( non-possession ) will guide mankind for all time to come.

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The stream of knowledge has been incessantly flowing in India since times immemorial and credit for this goes to the seers, saints and Tirthankaras, who have guided and inspired mankind to tread the sublime path of righteousness in order to realise the truth. Jaina Tradition
Jainism is one of the oldest religious traditions of the world. Jaina scholars trace its origins back through almost limitless time. The present historians, however, say that it is at least 3000 years old. A great generation of Tirthankaras, Ācāryas, saints and scholars belonged to this tradition. Lord Mahāvīra was twenty-forth Tirthankara of the present era. He was not the founder of Jainism but was propounder of this great religion. He realised his true self and attained omniscience by practising rigorous austerities and penances. A glimpse into his life shows that he was an embodiment of nonviolence and compassion. Although Mahāvīra ( 599 B. C.-527 B. C.), preached 2500 years ago, his preachings are relevant even today and bear special singificance for the spiritual advancement of mankind. His message is full of pragmatic optimism, self-reliance, self-discipline and self-purification to develop inherent and infinite potentialities of human self.
Contribution of Jaina Faith
The contribution of Jaina faith to Indian thought and life has been very significant. Actually, vegetarianism, as a habit prevailing throughout the Indian continent, practised by a large majority, is an evidence of Jaina influence. Indian art, literature, architecture, painting and sculpture as also every other aspect of life have been greatly influenced by Jaina thoughts. Jainas are noted for the catholicity of their outlook and broad mindedness. The other signi

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ficant contribution of Jainism is its harmonious and peaceful approach to life. The central themes of the teachings of Lord Mahāvīra are non-violence, non-absolutism and non-possession. Non-violence
Non-violence is equality of all living creatures. If you feel that every soul is independent and autonomous, you will never trample on its right to live. This leads you to compassion and kindness towards all living beings and results in harmony and peace in the world. The principle of non-violence in Jainism embraces not only human beings but also animals, birds, plants, vegetables and creatures in earth, air and water. It is the holy law of compassion extended to body, mind and speech of a living being. Lord Mahāvīra says, “All living beings desire to live. They detest sorrow and death and desire a long and happy life. Hence one should not inflict pain on any creature, nor have any feeling of antipathy or enmity. One should be friendly towards all creatures.” ( Ācā. Sū., 1.2.3.4.) Nature of Violence
According to the theory of causation ( Karma ), violence leads to bondage and defilement of soul, thus delaying its liberation. The injurer soul suffers from the passions accompanying the act of causing injury and the injured one forms a sense of enmity and hatred towards the injurer. This perpetuates the cycle of birth and death by defilement of both the souls.
The rationale behind the principle of non-violence is the equality of all living beings. Lord Mahāvīra says, "Not to kill any living being is the quintessence of all wisdom. Certainly, one has to understand that non-violence and equality of all living beings are essentials of Dharma." ( Sūtra. Sū., 1.11.10 ) Positive Aspect of Non-violence
The positive side of non-violence is as important as the negative side but it is sometimes not fully appreciated. The positive aspect implies forgivness, kindess, charity and service. This has been beautifully explained in a verse by the renowned Ācārya Amitagati

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of the 11th century A. D. as follows:
satveṣu maitri guņișu pramodam klisteṣu jiveṣu kṛpāparatvaṁ mādhyasthabhāvaṁ viparītavṛttau sadā mamātmā vidadhātu deva!
39
Sāmāyika Patha, 1
i. e., friendship towards all beings, respect for the qualities of virtuous people, utmost compassion for the afflicted beings and equanimity towards those who are not well disposed towards me may my soul have these dispositions for ever.
The Other Vows
All the other vows preached in Jainism are only an extension of the vow of non-violence. Truthfulness is essential to keep order and harmony in society. There are moments in life when one has to work hard to keep up one's convictions. In business and in our day-to-day dealings our truthfulness is put to test. We have to practise it constantly to maintain our integrity. While observing the vow of non-stealing, one is required to earn his livelihood by honest means. We violate the vow of non-stealing by accepting and holding what is not needed by us. What we possess in surplus has to go to those who need it badly. The principle of continence is significant in maintaining the morals in society.
Thus we see that these principles, preached by Lord Mahāvīra, are universal in character and are applicable to every individual in any society. These simple rules can be practised without the least philosophical speculation, even by an ordinary man.
Integral View of Life
Jainism takes an integral view of life. Either faith or only knowledge by itself cannot take us to the path of salvation. We should have a combination of right faith, right knowledge and right conduct to tread the path of salvation. These constitute the three jewels of Jainism. Without right faith, there is no right knowledge and without right knowledge there is no virtuous conduct. Lord

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Mahāvīra says, "By knowledge one understands the nature of substances, by faith one believes in them, by conduct one puts an end to the flow of karmas and by austerity one attains purity." (Utta. Sū., 28.35 )
Basis of Right Faith
Right faith is belief in the existence of following seven categories of truths:
1. The existence of soul,
2. The existence of non-soul (matter, time, space, dynamic medium and static medium),
3. The inflow of karmic matters to the soul,
4. The binding of karmic matters to the soul, 5. The stoppage of karmic influx.
6. The dissociation of karmic particles and
7. The liberation from the worldly sojourn. Dr. Nathmal Tatia, Research Director, Jaina Vishva Bharati Institute, Ladnun, Rajasthan, explains this nicely on page No. XIX of his commentary on Tattvärtha Sūtra published by Harper Collins, San Francisco, U.S.A., 1994.
"These seven categories, which form the frame-work of Tattvärtha-Sūtra recognize two fundamentals of existence. The first is the beginningless and interdependent co-existence of physical and spiritual reality. The interaction between soul and matter is the nature of worldly life. Whatever a soul possesses, whether the capacity for speech, breath or thought, is a result of its interaction with matter. But, without the soul, the organs through which these activities operate become inanimate matter. The modern world is ignoring this quintessential truth; on the one hand, scientific materialism denies or ignores the existence of the soul in its exploration of reality, while on the other, religious fervour can turn too sharply towards the spiritual verities and disregard the physical ones. This leads to an oscillating world-view in which we become unable to conceive of spiritual and material reality at once, and as a whole."

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Concept of Karma
The significant achievement of Tirthankara Mahāvīra's revolution in spiritual field was the upholding of the concept of karma in place of the creator God. He said that man is the architect of his own destiny and he can rise only by his own efforts and not by the grace of any external agency. God is devoid of attachment, hence there is no need for him to create this universe, which is beginningless and endless.
Every inexplicable event in the life of an individual occurs due to the karmas accumulated in his previous birth. Karma is conceived as something essentially material which gets interlinked with immaterial soul. As particles of dust get attached to the body smeared with oil, so does karma with the soul. Lord Mahāvīra says, “Attachment and aversion are the root causes of karma and karma originates from infatuation; karma is the root cause of birth and death and these ( birth and death ) are said to be the source of misery ( Utta. Sū., 32.7 ). He further adds, “None can escape the effect of their own past karmas.” ( Utta. Sū., 4.3 ) Conquest of Passions
Lord Mahāvīra was a great believer in soul, godliness, karma and rebirth. According to him, a man should lift his soul by his own efforts. He says, "The soul is the begetter of both happiness and sorrow; it is its own friend when it treads the path of righteousness and is its own enemy when it treads the forbidden path” ( Utta. Sū., 20.37 ). The pre-requisite to the path of righteousness is to conquer the four passions, viz., anger, pride, deceit and greed and the five sense-organs. He says, “Conquer anger by forgiveness, pride by humility, deceit by straight-forwardness and greed by contentment” (Daśa. Sū., 8. 39). According to Mahāvīra, conquering one's own self is the most difficult thing. He never ignored this aspect in his preachings. He says, “Victory over one's self is greater than conquering thousands and thousands of enemies on the battle-field. A true conqueror is one who conquers his own self" ( Utta. Sū., 9.34 ).

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Futility of Material Comforts
Lord Mahāvīra says that all material comforts and pleasures can never satiate anybody and give him true happiness. He preached the doctrine of non-possession to limit the desires for worldly pursuits. He says, "It is owing to attachment that a person commits violence, utters lies, commits theft, indulges in sex and develops a yearning for unlimited hoardings (Bha. Pa., 132 ). Possessiveness and greed are the main causes which create tension in the life of an individual and also in the society at large. Hence, an aspirant should limit his possessions and desires to the minimum extent.
Equality
Mahāvīra laid great stress on the equality of all human beings. Streessing action and not birth as a determining factor of superiority was a radical step in the teachings of Mahāvīra. He proclaimed, "A person does not become a monk by merely tonsuring, nor a Brahmana by reciting the Onkara Mantra, nor a Muni by living in the forest, nor a hermit by wearing clothes woven out of Kusa grass. One becomes a monk by equanimity, a Brahmana by celibacy, a Muni by his knowledge and a hermit by his austerities" (Utta. Sū., 25. 31, 32 ). He boldly condemned the caste system based on birth alone for the defects that had crept in it at that time. Lord Mahāvīra had great regard for women. He said that both men and women were eligible to attain emancipation after destroying the passions and karmas. He declared, "There are many virtuous women who are famous for their purity and chastity. They are like the goddesses before whom even the celestials bow" (Bh. Ā. 995).
Importance of Human Effort
The importance of human effort is emphasised by Mahāvīra which rules supreme in Jainism. He asserts in Uttarādhyayana Sūtra, "This life is most difficult to obtain. Just as the dry leaves of a tree wither away, so also when duration of life terminates human life too comes to and end ( Utta. Sū., 10. 1). It is only the stupid who

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do cruel acts and hence are tied to the cycle of birth and death. In Daśavaikālika Sūtra it is said, "One should endeavour on the path of righteousness before old age creeps up, the senses become feeble and man falls prey to all kinds of diseases" (Daśa. Sū., 8.36 ).
Dharma preached by Mahāvīra is called Vītaraga Dharma. He himself practised it first and then preached the same to others. In religion, internal purity is more important than external observance. Lord Mahāvīra says in Uttarādhyayana Sūtra, "The path of salvation really rests in insight, critical knowledge and pure conduct; cloths and other religious paraphernalia are just outside symbols." It has been repeatedly declared by both Svetambara and Digambara Agamas that "Even if an ascetic walks about unclad, grows lean and eats only once after months of rigorous fasting, if filled with deceit, he will be born endless number of times" (Sūtra. Sū., 1.2.1.9 ). Catholicity of Approach
There has been catholicity and absence of domgatic approach in Jaina belief. Lord Mahāvīra said that Dharma is of prime importance to every one in life. In Daśavaikālika Sūtra, he says that righteousness ( Dharma) is supremely auspicious. Its constituents are non-violence, self-restraint and austerity. Even the celestials rever him who is rooted in Dharma ( Daśa. Sū., 1.1). Any person, irrespective of caste, creed and colour can follow this path and will be considered as a Jain.
Non-absolutism ( Anekāntavāda)
The theory of many angles of truth or Anekāntavāda is a comprehensive Jaina view, postulating that truth is manifold and any particular thing can be viewed from manifold aspects. Each point of view yields a different conclusion. Thus, Non-absolutism ( Anekāntavāda) strengthens the autonomy of thought of every individual. According to Jainism, a certain thing exists only with reference to its particular substance ( dravya ), space ( kṣetra), time (kāla) and mode ( bhāva ). Those who believe in absolute point of view, laying emphasis only on a single aspect of an object, are

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compared with those blind persons, who in order to obtain the knowledge of the shape of an elephant, feel its ear, trunk, feet and other parts of the body separately, and believe that they have the complete view of the shape of the elephant. Thus the doctrine of Non-absolutism tries to find out the unity out of diverse points of view and admits that there is an element of truth in all religions which are but different approaches to the problems of humanity from different points of view.
Non-possession ( Aparigraha)
Parigraha is clinging to possessions that is, harboring such false notion as 'this is mine' and imagining that one can hold on forever to what he now 'possesses'. The term also includes the four passions. The essence of non-possession is to avoid activities which generate these passions. But such renunciation is not possible unless a person has detached himself from the external possessions like land, houses, jewellery and miscellaneous goods. For a layman, nonpossession is expressed by setting of limits upon what he may own. Thus, by undertaking the vow of non-possession, a Jaina layman systematically reduces his tendencies to fall into possessiveness; thus he protects his soul from increased karmic entanglement and lays the groundwork for complete non-attachment, the path of the mendicant.
Ethical Code of Conduct
Jaina scriptures describe the conduct elaborately, expected from a monk as well as a house-holder. The monk and nuns observe the five great vows ( Mahāvratas) and the laity five primary vows (Aṇuvratas). The five Mahāvratas are total abstinence from violence, falsehood, stealing, sexual indulgence and possessions. This four-fold congregation known as Dharma Tīrtha ( centre of worship) is still observed and proves that Jainism is a living religion. There are numerous monks and nuns and nearly ten million house-holders continuing the tradition, following virtually the same path as prescribed by Jinas. Jaina monks and nuns move about in

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all parts of the country bare-footed, keeping minimum equipment required for their spiritual practice. There are some Digambara monks too who remain unclad. Jaina laity still practise complete vegetarianism and mostly lead a life free of vices and intoxicants. At the same time, the Jaina community is richly endowed with education and material comforts. They lead in the field of industry and business and have established a large number of charitable institutions for the cause of education, medical benefits and service to the downtrodden. Heritage of Jaina Scriptures
The teachings of Lord Mahāvīra are preserved in Jaina scriptures, which have come down to us through a very rich tradition. The Tīrtharkaras preached and the Ganadharas gave a structure to those preachings in the Āgamas. The Ācāryas and the saints protected and preserved them. These Āgamas serve as the source of understanding Jaina philosophy and culture and also of Indian thought and way of life at that time. But the Āgamas are vast and voluminous. The commentary literature on the Agamas is also enormous. Hence the need was felt to bring out a compilation in which most important aphorisms from the Agamas are selected and classified under various heads. Such a compilation is expected to be useful in the fast paced and busy world of today and inspire the seekers to study Āgamas in depth. Mahāvira's Preachings
For many years, the Jaina society nurtured the thought that although the preachings of Bhagavāna Mahāvīra have been expressed in the Śvetāmbara Āgamas, they have also been effectively presented in the holy texts of the Digambaras and hence a representative voulme of all his thoughts be compiled and published. Several efforts were made in this direction. In 1968, the Late Upādhyāya Amarmuni, a renowned Jaina saint, published "Sūkti Triveni” in which there were 4,000 aphorisms collected from 50 texts of the Vedic,
Jaina and Buddhist scriptures. The Sarva Seva Sangh, Varanasi,

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published a very authentic publication titled "Samana Suttam”in 1975. In the same year, Sri Srichand Rampuria, Director, Jain Vishva Bharati, Ladnun, Rajasthan, published a fine collection of Mahāvīra's teachings titled "Mahāvīra Vāņi”. It was my earnest desire that I compile and present a text of Lord Mahāvīra's preachings that will particularly benefit the common man and would inspire him to face the adverse situations in today's world full of conflicts and tensions. The present compilation is a humble effort in this direction. Pearls of Wisdom
Mahāvīra's preachings are like the innumerable pearls of wisdom that are found in abundance in the limitless and unfathomable ocean of knowledge. In the words of the Late Upādhyāya Amarmuni, "The Sūtra literature of Jainas is deeper than the deepest ocean in which innumerable divine pearls of wisdom are hidden. It is a great store-house of golden words. It is important not only for the inspiration it gives to tread the path of righteousness and spirituality but also for the message it gives for the harmonious development of family and social life. The aphorisms on moral and ethical progress are scattered here and there in all the Agamas, which lay a strong foundation for a peaceful and humanitarian world ( Sūkti Triveņi, p. 11). Voice of the Soul
The preachings of Lord Mahāvīra are very simple and effective and they influence every aspect of human life. Dr. Bhagavandas Tiwari has made a very thorough study of the preachings of Lord Mahāvīra. He says, “Although Lord Mahāvīra was a spiritual personality, he had immense knowledge of worldly matters. He had an intuitive understanding of human morality and tendencies. He was a good poet, linguist and scholar. Truth was his companion. He had excellent command over the language. The proof of this is the use of different styles of presentation, impressive expressions and poetic style that can be observed in his preachings.” He further says, “His

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preachings are the voice of the soul, which arise from the soul, touch the soul and inspire it to become one with the soul" ( Mahāvīra Vāṇī, p. 75).
Appealing Message to the Common Man
All the aphorisms of Lord Mahāvīra are authentic, pragmatic and impressive. To select some of them is indeed a herculean task. The aim of this compilation is to inspire the common man to know more about Lord Mahāvīra and his preachings. Hence, only 650 sūtras have been selected from the entire Jaina canonical literature. Care has been taken to select only those aphorisms which are particularly simple, reflective and thought provoking specially appealing to the common man. Aphorisms that are of metaphysical nature have been excluded. In the compilation, we can find a glimpse of that sublime thought which shall inspire mankind to tread the path of righteousness at all times.
About the 'Pearls of Jaina Wisdom'
The present text has been classified into 71 lessons and index of scriptures from which aphorisms have been taken, is given at the end of the book. A glossary of technical terms along with Bibliography is also given. All 71 lessons are divided into following 12 chapters Precepts on 1. the auspicious, 2. the self, 3. the path of liberation, 4. knowledge of fundamentals, 5. conquest of passions, 6. conquest of mind, 7. karma, 8. reflections, 9. path of righteousness, 10. meditation, 11. learning and 12. some other precepts.
Each aphorism selected is unique, distinct, thought-provoking and capable of changing man's life. About the aphorisms of Lord Mahāvīra, the Late Upadhyāya Amarmuni said, "Nothing will be more beneficial that the Pearls of Jaina Wisdom becoming a part of our lives. A person who studies them will experience great joy and vision of divine spiritual light. He will soon find that the darkness of ignorance is disappearing and will realise peace and tranquillity in mind. Such realisation is the aim of the study of scriptures and the fruit of self-study" (Sūkti Triveṇī, p. 12). The introductory

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chapters include a brief life-sketch of Lord Mahāvīra and a note on Jaina Agamic literature. In this book, sūtras are selected from both Svetāmbara and Digambara texts. The commentary literature of Jainas is also very rich and this compilation includes aphorisms from Bhāsyas, Prakīrņakas, Niryuktis and Cūrņis.
Society is a union of people. Unless and until the individual life is pure and sublime, it is not possible to develop a healthy and progressive society. On studying this book any person will be inspired to lead a moral and humanitarian life. He will be all the more happy to carry out his duties honestly and sincerely and his life will be devoid of unnecessary worries and tensions.

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Part Two
A Selection
of
Inspiring Aphorisms
from the Jaina Scriptures

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Chapter I
THE AUSPICIOUS
The word meaning of 'auspicious' (Mangala) is "मं - पापम्, अशुभम् गल्पयति इति मङ्गलम् " i. e. that which destroys all sinful and inauspicious activities is called auspicious.
In this mundane world wealth, fortune, status, worldly pleasures, etc. are considered to be auspicious but truly speaking they are unable to deliver true happiness and supreme bliss. True happiness is that which is eternal, unchangeable and not bound by space-time limitations. Such spiritual bliss is foremost amongst all that is auspicious. Study of the auspicious inspires one to rekindle his inner strength and make him enlightened.

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१. मंगल 1. MANGALA
१. णमो अरिहंताणं। णमो सिद्धाणं। णमो आयरियाणं।
णमो उवज्झायाणं। णमो लोए सव्वसाहूणं। एसो पंचणमुक्कारो, सव्वपावप्पणासणो। मंगलाणं च सव्वेसिं, पढमं हवइ मंगलं।। namo arihantanaim. namo siddhānam. namo āyariyanaim. ņamo uvajjhāyāṇarn. namo loe savvasāhūņaṁ. eso pañcanamukkāro, savvapāvappaņāsaņo. mangalānam ca savvesiṁ, padhamam havai mangalam.
- Ava. Su. 1.2
२. अरिहंता मंगलं। सिद्धा मंगलं।
साहू मंगलं। केवलीपण्णत्तो धम्मो मंगलं।। arihamtā mamgalam. siddhā mamgalam. sāhū mamgalam. kevalipaņņatto dhammo mangalam.
- Ava. Su. 4.1
३. एसो मंगलनिलओ, भवविलओ सव्वसन्तिजणओ य।
नवकारपरममंतो, चिंतिअमत्तो सुहं देइ।। eso mamgalanilao, bhavavilao savvasantijaṇao ya. navakāraparamamaṁto, cimtiamatto suhaí dei.
----- Kam. Kath. 154

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Mangala-Sūtra
One
The Five-fold Obeisance
(Namaskara Mantra)
1. Obeisance to the Victors ( Arhats)
Obeisance to the Liberated souls (Siddhas) Obeisance to the Preceptors (Acāryas) Obeisance to the Spiritual Teachers ( Upadhyāyas) Obeisance to all the Saints (Sadhus) in the world. This sublime five-fold obeisance ( Namaskāra Mantra ) destroys all the sins and is supremely auspicious.
Āva. Sū. 1.2
2. Auspicious are the Arhats, Siddhas, Saints and the code of conduct (Dharma) preached by them.
Āva. Sū. 4.1

51
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3. The Namaskāra Mahāmantra is the supreme mantra, the bestower of all that is auspicious and worthy; it also liberates the soul from the worldly sojourn. The chanting of the mantra itself brings in peace and joy.

Kām. Kath. 154

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Chapter II THE SELF
Swami Vivekananda says in his lecture on The Atman, "No books, no scriptures, no science can ever imagine the glory of the self that appears as man, the most glorious God that ever was, the only God that ever existed, exists, or will ever exist."
(Complete Works of Swami Vivekananda, Volume II, p. 250)
The self is distinct from the body. This is the foundation of all moral and spiritual life.
Indian wisdom emphasises the uniqueness of the knowledge relating to the Atman. This spiritual knowledge helps man to swim across the ocean of birth and death and leads him to gain immortality. Lord Mahāvīra says, "Victory over one's self ( Ātmā ) is greater than conquering thousands and thousands of enemies on the battle-field. A true conqueror is one who conquers his own self." ( Utta. Sū. 9.34 )

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२. आत्मा
2. ATMA
Pearls of Jaina Wisdom
१. अप्पा नई वेयरणी, अप्पा मे कूडसामली । अप्पा कामदुहा घेणू, अप्पा मे नन्दणं वणं ॥
appā nayī veyaraṇī, appā me kūḍasāmalī.
appā kāmaduhā dheņū, appā me nandaṇaṁ vaṇaṁ.
Utta. Su. 20.36
२. अप्पा कत्ता विकत्ता य, दुहाण य सुहाण य । अप्पा मित्तममित्तं च, दुप्पट्ठिय सुपट्टिओ ||
appā kattā vikattā ya, duhāṇa ya suhāṇa ya. appă mittamamittam ca, duppatthiya supaṭthio.
३. इमेण चेव जुज्झाहि किं ते जुज्झेण बज्झओ ? जुद्धारिहं खलु दुल्लभं।
imeņa ceva jujjhāhi kim te jujjheņa bajjhao ? juddhāriham khalu dullabham.
-
४. पुरिसा ! तुममेव तुमं मित्तं, किं बहिया मित्तमिच्छसि ? पुरिसा ! अत्ताणमेव अभिणिगिज्झ एवं दुक्खा पमोक्खसि ।।
purisa ! tumameva tumam mittar,
kim bahiyā mittamicchasi ?

Utta. SŪ. 20.37
- Aca. Su. 1.5.3.45-46
५. जो सहस्सं - सहस्साणं, संगामे दुज्जए जिणे । एगं जिणेज्ज अप्पाणं, एस से परमो जओ ॥
pruisā ! attāṇameva abhiņigijjha evaṁ dukkhā pamokkhasi. Acā. Su. 1.3.3.64
jo sahassari-sahassānari, sargāme dujjae jine. egar jinejja appānari, esa se paramo jao.

• Utta. SŪ. 9.34

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Two
The Soul
1. My own soul is the river Vaitarani ( a river in heaven )
and the thorny tree of Sālmali. It is also the miraculous cow Kāmadhenu and the divine garden Nandana.
- Utta. Sū. 20.36
2. The soul is the begetter of both happiness and sorrow, it
is its own friend when it treads the path of righteousness and is its own enemy when it treads the forbidden path.
- Utta. Sū. 20.37
3. Fight with your own self, what is the use in fighting the external foes ? Difficult it is to conquer your own self.
- Ācā. Sū. 1.5.3.45-46
4. Oh man ! you are your own friend, why do you seek the
company of other friends ? Control and conquer your own self. By doing so, you will be liberated from all miseries and sorrows.
— Ācā. Sū. 1.3.3.64
5. Victory over one's self is greater than conquering thou
sands and thousands of enemies on the battle-field. A true conqueror is one who conquers his own self.
– Utta. Sū. 9.34

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56
Pearls of Jaina Wisdom
६. अप्पाणमेव जुज्झाहि, किं ते जुझेण बज्झओ ।
अप्पाणमेवमप्पाणं, जइत्ता सुहमेहए ।। appāņameva jujjhāhi, kim te jujhena bajjhao. appāṇamevamappāņam, jaittā suhamehae.
--- Utta. Su. 9.35
७. अप्पा चेव दमेयव्वो, अप्पा हु खलु दुद्दमो ।
अप्पा दंतो सुही होइ, अस्सिं लोए परत्थ य ।। appā ceva dameyavvo, appā hu khalu duddamo. appă daṁto suhi hoi, assiṁ loe parattha ya.
- Utta. Su. 1.15
८. जे एगं जाणइ, से सव्वं जाणइ ।
जे सव्वं जाणइ, से एगं जाणइ ।। je egain janai, se savvam janai. je savvam janai, se egam janai.
-Aca. Su. 3.4
९. हत्थिस्स य कुंथुस्स य समे चेव जीवे। hatthissa ya kumthussa ya same ceka jīve.
- Bha. Su. 7.8
१०. सोही उज्जुयभूयस्स, धम्मो सुद्धस्स चिट्ठइ ।
णिव्वाणं परमं जाइ, घयसित्त इव पावए । sohi ujjuyabhūyassa, dhammo suddhassa citthai. șivvāņam paramaṁ jāi, ghayasitta iva pāvae.
--- Utta. Su. 3.12
११. आदा खु मज्झ णाणं, आदा मे दंसणं चरित्तं च। ādā khu majjha ņāņam, ādā me darsanaṁ carittaṁ ca.
- Sa. Sa. 277

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6. Fight with your own self, what will you gain in fighting
with the external foes ? One who conquers one's own self by one's own self alone experiences supreme bliss.
- Utta. Sü. 9.35
7. One must conquer one's own self, for difficult it is to
conquer it. One who does so, is fortunate in this world and will be so in the next.
--- Utta. Sū. 1.15
8. He who knows the one ( the self ) comprehends every
thing, and he who comprehends all, knows the one ( the self).
- Ācā. Sū. 3.4
9. Essentially there is no difference between the souls, be it the soul of an elephant or of an ant.
— Bha. Sū. 7.8
10. One who is free of deceit is pure and once he is pure,
Dharma abides in him. It is only the pure who attains emancipation like fire fed with ghee.
- Utta. Sū. 3.12
11. My own self is knowledge, vision and conduct.
--- Sa. Sā. 277

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8
Pearls of Jaina Wisdom
१२. धम्मे हरए बंभे संतितित्थे, अणाविले अत्तपसनलेसे ।
जहिं सिणाओ विमलो विसुद्धो, सुसीइभूओ पजहामि दोसं ।। dhamme harae bambhe sartititthe, aņāvile attapasannalese. jahis siņāo vimalo visuddho, susīibhūo pajahāmi dosar.
- Utta. Su. 12.46 १३. जे आया से विनाया, जे विनाया से आया ।
जेण वियाणइ से आया, तं पडुच्च पडिसंखाए । je āyā se vinnāyā, je vinnāya se āyā. jeņa viyānai se āyā, tam paducca padisamkhāe.
-Aca. Su. 2.5.5.104-105 १४. अस्थि मे आया उववाइए।
से आयावादी, लोयावादी, कम्मावादी, किरियावादी। atthi me āyā uvavāie. se āyāvādī, loyāvādi, kammāvādi kiriyāvādi.
-Aca. Su. 1.1.1
३. आत्म (जीव) तत्त्व 3. ĀTMA ( JĪVA ) TATTVA
१. उत्तमगुणाण धाम, सव्वदव्वाण उत्तमं दव्वं ।
तच्चाण परमं तच्चं, जीवं जाणेह णिच्छयदो । uttamaguņāņa dhămam, savvadavvāna uttamar davvar. taccāņa paramam taccar, jīvam jāņeha nicchayado.
-Dva. A. 204
२. जीवा हवंति तिविहा, बहिरप्पा तह य अंतरप्पा य ।
परमप्पा वि य दुविहा, अरहंता तह य सिद्धा य ।। jīvā havarti tivihā, bahirappă taha ya amtarappă ya. paramappā vi ya duvihā, arahamtā taha ya siddhā ya.
--- Mo. Pa. 4

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59
12. Religion is the pond, celibacy is its sacred shrine ( ghāta )
which is full of tranquillity and placid with serene thought process of soul. Having made ablution there, I become pure, clean, thoroughly cooled and devoid of impurity.
— Utta. Sū. 12.46
13. The soul is the knower and the knower is the soul.
Through knowledge, the soul comprehends itself as well as the external world. This attribute of knowing is exclusive to the soul.
--- Ācā. Sū. 2.5.5.104-105
14. My soul goes on reincarnating. Only he ( who compre
hends the doctrine of transmigration ) is believer in the doctrines of objective reality of soul, real existence of the world, reaping the fruits of one's action, and in the doctrine that actions are the cause of the bondage of the soul.
- Ācā. Sū. 1.1.1
Three
Nature of the Soul
1. Know for certain that the soul ( Jiva ) is the abode of
excellent virtues, the best among the substances and supreme among the realities.
-- Dvā. Anu. 204
2. Souls ( Jīvas ) are of three kinds -- external, internal
and supreme. The supreme soul is of two kinds (i) enlightened ( Arhat) and (ii) liberated ( Siddha).
- Mo. Pā. 4

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60
Pearls of Jaina Wisdom
३. अक्खाणि बाहिरप्पा, अंतरप्पा हु अप्पसंकप्पो । कम्मकलंक - विमुक्को, परमप्पा भण्णए देवो ॥
akkhāṇi bahirappā, aṁtarappā hu appasaṁkappo. kammakalarka-vimukko, paramappā bhannae devo.
- Mo. Pa. 5
४. आरुहवि अंतरप्पा, बहिरप्पो छडिऊण तिविहेण । झाइज्जइ परमप्पा, उवइटुं जिणवरिदेहिं ||
āruhavi aṁtarappā, bahirappo chaḍiūņa tiviheṇa. jhāijjai paramappā, uvaiṭtham jiņavaridehim.
५. णिद्दंडो, णिद्दंदो, णिम्ममो णिक्कलो णिरालंबो । णीरागो, णिद्दोसो, णिम्मूढो, णिब्भयो अप्पा || ņiddardo niddardo, ņimmamo nikkalo nirālarbo. nirāgo niddoso, nimmūdho, nņibbhayo appa.
७. णाहं देहो ण मणो, ण चेव वाणी ण कारणं तेसिं । कत्ता ण ण कारयिदा, अणुमंता णेव कत्तीणं ॥
६. णिग्गंथो, णीरागो, णिस्सल्लो सयलदोसणिम्मुक्को । णिक्कामो णिक्कोहो, णिम्माणो णिम्मदो अप्पा ||
niggamtho, nīrāgo, nissallo sayaladosanimmukko. nikkāmo, nikkoho, nimmāno nimmado appa.
८. अहमिक्को खलु सुद्धो, णिम्ममओ णाणदंसण समग्गो । तम्हि ठिओ तच्चित्तो, सव्वे एए खयं णेमि ॥
Mo. Pa. 7

ṇāham deho na mano, na ceva vāṇī ņa kāraṇaṁ tesiṁ. kattā ṇa ṇa kārayidā, aṇumaṁtā ņeva kattīṇaṁ.
Pra. Sa. 2.68
Ni. Sa. 43

ahamikko khalu suddho, nimmamao ṇāṇadaṁsana samaggo. tamhi thio taccitto, savve ee khayaṁ ņemi.
-
Ni. Sa. 44
- Sa. Sa. 73

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3. External soul is that which is led by the senses. Internal soul is that which knows itself to be different from the body and supreme soul is that which has annihilated the karmas and attained liberation.
61
4. The teaching of the Jina is to repudiate the external soul by mind, speech and deed, absorb oneself in the internal soul and contemplate on the supreme soul.
Mo. Pā. 5
5. The pure soul is free from the activities of mind, body and speech. It is conflictless, detached, formless, substratumless, dispassionate, blemishless, free from delusion and fear.

Mo. Pã. 7
6. The pure soul is free from complexities, attachment, blemishes, desire, anger, pride, ego, and all kinds of deficiencies.

――――
-Ni. Să. 43
7. The soul is neither the body nor the mind, neither the speech nor their cause. It is also neither the doer, nor the cause of action, nor the approver of any action.
- Pra. Sã. 2.68
8. I am alone, pure, free from attachment and full of infinite knowledge and perception. Firmly established in the self, I destroy all those modifications which are alien to me. Sa. Sā. 73
Ni. Sā. 44

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९. कह सो धिप्पइ अप्पा? पण्णाए सो उ घिप्पए अप्पा ।। kaha so ghippai appă ? paņņāe so u ghippae appā.
- Sa. Sa. 296
१०. एगो मे सासदो अप्पा, णाणसणलक्खणो ।
सेसा मे बाहिरा भावा, सव्वे संजोगलक्खणा ।। ego me sāsado appā, ņāņadarnsaņalakkhaņo. sesă me bāhirā bhāvā, savve samjogalakkhanā.
- Bha. Pa.58
११. दुक्खे णज्जइ अप्पा।
dukkhe najjai appa.
- Mo. Pa. 65
१२. अप्पो वि य परमप्पो, कम्मविमुको य होइ फुडं। appo vi ya paramappo, kammavimukko ya hoi phudar.
- Bha. Pa. 15
१३. जह जह सुज्झइ सलिलं, तह तह रूवाइं पासई दिट्ठी ।
इय जह जह तत्तरुई, तह तह तत्तागमो होइ । jaha jaha sujjhai salilam, taha taha rūvāim pāsai ditthi. iya jaha jaha tattaruī, taha taha tattāgamo hoi.
-Ava. Ni. 1169
. यदा निरुद्धयोगास्रवो भवति, तदा जीवकर्मणोः
पृथक्त्वं भवति। yadā niruddhayogāsravo bhavati, tadā jīvakarmaņoḥ prthaktvaṁ bhavati.
- Utta. Cu.1

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63
9. How shall one know the self? By discerning the self to
be distinct froin the body shall one be able to know the self.
- Sa. Sā. 296
10. My soul, endowed with knowledge and vision, is alone
eternally mine; all others are alien to me and are in the nature of external adjuncts.
— Bhā. Pā. 58
11. It is very difficult to realise the soul. Only with sufferings, the soul is realised.
- Mo. Pā. 65
12. When the soul becomes free from the karmas, it becomes the supreme soul.
– Bhā. Pā. 15
13. Just as when the water becomes clearer, one is able to
view the reflection with greater clarity, so when the self becomes inspired to know the reality, one starts acquiring knowledge with greater consistency.
- Āva. Ni. 1169
14. When the inflow of karmas through the three channels
of mind, speech and body is completely stopped, the soul realises its distinctness from body.
Utta. Cũ. 1

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64
Pearls of Jaina Wisdom
४. आत्मालोचन 4. ATMALOCANA
१. जो पुव्वरत्तावरत्तकाले, संपिक्खई अप्पगमप्पएणं ।
किं मे कडं किं च मे किच्चसेसं, किं सक्कणिज्जं न समायरामि ।। jo puvvarattāvarattakāle, sampikkhai appagamappaenar. kim me kadam kim ca me kiccasesam, kim sakkaņijjarn na samāyarāmi.
- Dasa. Cu. 2.12 २. जह बालो जंपतो, कज्जमकज्जं व उज्जुयं भणइ ।
तं तह आलोएज्जा, माया-मय-विप्पमुक्को उ । jaha bālo jarnparto, kajjamakajjar va ujjuyam bhaņai. tar taha āloejjā, māyā-maya-vippamukko u.
--- O. Ni. 801
३. उद्धरिय सव्वसल्लो, अलोइय निंदिओ गुरुसगासे ।
होइ अतिरेगलहुओ ओहरियभरो व्व भारवहो । uddhariya savvasallo, aloiya nimdio gurusagāse. hoi atiregalahuo ohariyabharo vva bhāravaho.
-O.Ni. 806
५. आत्मसंयम 5. ATMASAMYAMA
१. जहा कुम्मे सअंगाई, सए देहे समाहरे ।
एवं पावाई मेहावी, अज्झप्पेण समाहरे ॥ jahā kumme saangāim, sae dehe samāhare. evam pāvāim mehāvī, ajjhappena samāhare.
Si

Su. 1.8.16

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Four
Introspection
thus
1. At the end of the day an awakened person contemplates what noble deeds have I done and what have I not done? What good deeds remain to be done which I could have but not accomplished?
2. Just as a child speaks of his good and bad acts in an innocent manner, one ought to confess one's guilt with a mind free from deceit and pride.

65
Five Self-Restraint
Dasa. Cù. 2.12
3. Just as a person burdened by load experiences relief when he unburdens the load, an aspirant who by reviewing his wrong deeds and confessing them before his spiritual guide experiences lightness.
--

O. Ni. 801
1. Just as a tortoise draws its limbs into its own shell, a wise man should withdraw his senses from evil by spiritual exertion.
O. Ni. 806
Su. Kr. Su. 1.8.16

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66
२. जे जाणमजाणं वा, कट्टु आहम्मियं पयं । संवरे खिप्पमप्पाणं, बीयं तं न समायरे ॥
३. नाणेण य झाणेण य, तवोबलेण य बला निरुभंति । इंदियविसय- कसाया, धरिया तुरगा व रज्जूहिं ||
nāņeṇa ya jhāṇeṇa ya, tavobaleṇa ya balā nirubhaṁti. imdiyavisaya-kasāyā, dhariyā turagā va rajjūhim.
Ma. Sa. 621
५.
Pearls of Jaina Wisdom
je jāṇamajāṇaṁ vā, kaṭṭu āhammiyaṁ payaṁ. samvare khippamappāṇaṁ, bīyaṁ taṁ na samāyare. Daśa. Sū. 8.31
४. अप्पणी य परं नालं, कुतो अन्नाणुसासिउं ।
appano ya parari nālam, kuto annānusāsium.
७.
चडव्विहे संजमे
मणसंजमे, वइसंजमे, कायसंजमे, उवगरणसंजमे ।
cauvvihe samjame
manasarijame, vaisarjame, kāyasamjame, uvagaraṇasamjame.
Su. Kr. Sü. 1.1.2.17
६. हुंति गुणकारगाई, सुयरज्जूहिं धणियं नियमियाई । नियगाणि इंदियाई, जइणो तुरगा इव सुदंता ॥
humti gunakaragāim, suyarajjūhim dhaniyam niyamiyāiṁ. niyagani imdiyāim, jaiņo turagā iva sudaṁtā.
arakkhiyo jāipahaṁ uvei, surakkhiyo savvaduhāņa muccai.

अप्पा खलु सययं रक्खियव्वो, सव्विंदिएहिं सुसमाहिएहिं । अरक्खियो जाइपहं उवेइ, सुरक्खियों सव्वदुहाण मुच्चइ ॥ appa khalu sayayam rakkhiyavvo, savvimdiyehim susamähiehim.
Stha. Su. 4.2

Ma. Sa. 622
Dasa. Cū. 2.16

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67
2. When a wrong deed is committed consciously or other
wise, the aspirant should immediately desist from that and never repeat it.
---- Daśa. Sū. 8.31
3. Just as a horse can be controlled by a bridle, the sensual
pleasures and passions can be overcome by knowledge, meditation and power of penance.
— Ma. Sa. 621
4. How can one discipline others, when he is unable to discipline his own self?
- Sū. Kr. Sū. 1.1.2.17 5. Continence is four-fold -— of the mind, body, speech and possessions.
- Sthā. Sā. 4.2
6. A well controlled horse that gallops fast reaches his des
tination safely; so also the sense-organs well controlled by the reins of scriptural knowlegde are beneficial in realising the self.
-- Ma. Sa. 622
7. The unprotected and unrestrained soul wanders aimlessly
in the worldly sojourn; the careful and restrained soul is liberated from all miseries. Knowing this, protect yourself by controlling the senses.
---- Daśa. Cū. 2.16

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Pearls of Jaina Wisdom
८. जत्थेव पासे कइ दुप्पउत्तं, कारण वाया अदु माणसेणं ।
तत्थेव धीरो पडिसाहरिज्जा, आइन्नओ खिप्पमिव खलीणं ॥ jattheva pāse kai duppautam, kāeņa vāyā adu mānasenaṁ. tattheva dhīro padisāharijjā, āinnao khippamiva kkhalīnań.
- Daśa. Cū. 2.14
६. आत्म-विजय 6. ATMA-VIJAYA
१. एगे जिए जिया पंच, पंच जिए जिया दस ।
दसहा उ जिणित्ताणं, सव्वसत्तू जिणामहं ।। ege jie jiyā parca, pamca jie jiyā dasa. dasahā u jiņittāṇam, savvasattū jiņāmahar.
- Utta. Su. 23.36 २. एगप्पा अजिए सत्तू, कसाया इंदियाणि य ।
ते जिणीत्तु जहानायं, विहरामि अहं मुणी ! ।। egappā ajie sattū, kasāyā iṁdiyāņi ya. te jinittu jahānāyan, viharămi ahan muni.
- Utta. Su. 23.38 ३. भवतण्हा लया वुत्ता, भीमा भीमफलोदया ।
तमुच्छित्ता जहानायं, विहरामि महामुणी ।। bhavataṇhā layā vuttā, bhīmā bhimaphalodayā. tamucchittā jahānāyam, viharāmi mahāmuni.
- Utta. Su. 23.48
४. एगमप्पाणं संपेहाए धुणे सरीरगं। egamappāņam sampehãe dhune sarīragam.
___ -Aca. Su. 1.4.3
५. कसेहि अप्पाणं, जरेहि अप्पाणं।
kasehi appānain, jarehi appānam.
-Aca. Su. 1.4.3

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69
8. Whenever a wise man notices himself deviating from the
path of righteousness in thought, word or deed, he should immediately withdraw himself from that misdeed like a horse controlled by tightened reins.
— Dasa. Cū. 2.14
Six Conquest of the Self
.
1. On conquering one, I have conquered five, on conquer
ing five, I have conquered ten; by this ten-fold victory. I have conquered all enemies.
— Utta. Sū. 23.36
2. One's unconquered mind together with four passions and
five uncontrolled sense-organs are the ten powerful enemies of man. Conquering these ten, Ogreat sage, I move about righteously.
-- Utta. Sū. 23.38
3. The dreadful tree of desires brings forth dreadful fruits;
this tree being permanently uprooted, Ogreat sage, I wander peacefully.
— Utta. Sū. 23.48
4. Know the soul to be different from the perishable body
and steadily engage yourself in destroying the karmic influence.
- Acā. Sü. 1.4.3 5. Destroy the passions by observing austerity and also relinquish the tendency of enjoying the sensual pleasures.
Sū. 1.4.3

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६. वरं मे अप्पा दंतो, संजमेण तवेण य ।
माहं परेहिं दम्मंतो, बंधणेहिं वहेहि य ।। varam me appā damto, samjameņa taveņa ya. māhaṁ parehim dammamto, bandhanehim vahehi ya.
-- Utta. Su. 1.16
७. पंचिंदियाणि कोहं, माणं मायं तहेव लोहं च ।
दुज्जयं चेव अप्पाणं, सव्वमप्पे जिए जियं ।। pamcimdiyāni kohar, māņas māyam taheva lohar ca. dujjayam ceva appāņaṁ, savvamappe jie jiyaṁ.
- Utta. Su. 9.36

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6. It is better to control myself by self-restraint and austerity instead of being enslaved and subjugated by others. Utta. Sü. 1.16
71
7. The five senses, the four passions, i. e., anger, pride, deceit and greed, and the unconquered self are the ten mighty enemies; when the self is conquered, everything is conquered.

Utta. Su. 9.36

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Chapter III THE PATH OF LIBERATION
What will you think of a person who runs up and down aimlessly ? People who strive to progress without any aim in life never realize their goal. All spiritualistic philosophies declare that life is a journey and emancipation is the goal, and to attain it should be the aim of all human beings.
The four guards of the palace of Mokșa as stated in Yoga-Vāśiștha are self-restraint, contemplation, contentment and the company of the pious :
मोक्षद्वारे द्वारपालाश्चत्वारः परिकीर्तिताः ।
शमो विचारः संतोषश्चतुर्थः साधुसङ्गमः ।।
Lord Mahāvīra says, “Faith, knowledge and conduct together constitute the path of liberation; this is the path to be followed. The saints have averred that if it is followed in the right way it will lead to the liberation, otherwise it will lead to the bondage." Pañcā. 164

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७. सम्यग्दर्शन 7. SAMYAGDARSANA
१. धम्मादीसद्दहणं, सम्मत्तं णाणमंगपुव्वगदं ।
चिट्ठा तवंसि चरिया, ववहारो मोक्खमग्गो ति ।। dhammādīsaddahaņar, sammattar ņānamaṁgapuvvagadas. citthā tavaṁsi cariyā, vavahāro mokkhamaggo tti.
-- Paica. 160 २. तहियाणं तु भावाणं, सब्भावे उवएसणं ।
भावेणं सद्दहंतस्स, सम्मत्तं तं वियाहियं ।। tahiyāṇam tu bhāvāṇam, sabbhāve uvaesaņam. bhāveņaṁ saddahaṁtassa, sammattaṁ taṁ viyāhiyaṁ.
- Utta. Sū. 28.15 ३. जीवाऽजीवा य बन्धो य, पुण्णं पावाऽसवो तहा।
संवरो निज्जरा मोक्खो, संतेए तहिया नव ।। jiva'jivā ya bandho ya, punnam pava'savo tahā. samvaro nijjara mokkho, sainte-e tahiya nava.
-- Utta. Su. 28.14 ४. नाणेण जाणई भावे, दंसणेण य सद्दहे ।
चरित्तेण निगिण्हाइ, तवेण परिसुज्झई ।। naņeņa jāņai bhāve, daṁsaņeņa ya saddahe. carittena niginhai, tavena parisujjhai.
-- Utta. Su. 28.35 ५. ना दंसणिस्स नाणं, नाणेण विणा न हुंति चरणगुणा ।
अगुणिस्स नत्थि मोक्खो, नत्थि अमोक्खस्स निव्वाणं ।। nā darsanissa nāņam, nāņeņa viņā na huộti caranaguņā. aguņissa natthi mokkho, natthi amokkhassa nivvānam.
-- Utta. Su. 28.30

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Seven
Right Faith
1. Belief in the existence of six substances* like Dharma
etc. is right faith, understanding of Angas and Pūrvas is right knowledge and the practice of austerity is right conduct. These three constitute the pathway of liberation as understood from the practical view-point.
— Pañcā. 160 2. He who verily believes in the existence of the nine catego
ries of fundamental truth possesses righteousness. This is acquired by one's own discrimination of right and wrong or by following the preachings of the preceptor.
- Utta. Sū. 28.15
3. The nine categories are : Living being (Jīva), non-living
being (Ajīva), the binding of the soul by karma( Bandha), merit ( Punya), demerit ( Pāpa), inflow of karma ( Asrava), stoppage of karma ( Samvara ), the annihilation of karma (Nirjarā) and emancipation ( Moksa).
- Utta. Sū. 28.14 4. By knowledge one understands the nature of substances,
by faith one believes in them, by conduct one puts an end to the flow of karmas and by austerity one attains purity,
- Utta. Sū. 28.35
5. Without ( right ) faith there is no ( right ) knowledge;
without (right) knowledge there is no virtuous conduct; without virtues, there is no annihilation of karmas and without annihilation there is no liberation.
— Utta. Sū. 28.30 Six substances are : soul, non-soul, medium of motion, medium
of rest, space and time.

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६. अप्पा अप्पम्मि रओ, सम्माइट्ठी हवेइ फुडु जीवो। appā appammi rao, samāitthi havei phudu jīvo.
- Bha. Pa. 31
७. हयं नाणं कियाहीणं, हया अण्णाणओ किया ।
पासतो पंगुलो दड्डो, धावमाणो य अंधओ ॥ hayam nāņam kiyāhīņam, hayā aņņāņao kiyā. pāsato paṁgulo daddho, dhāvamāņo ya ardhao.
-Ava. Ni. 101
८. संजोअ सिद्धीइ फलं वयंति, न हु एगचक्केण रहो पयाइ ।
अंधो य पंगू य वणे समिच्चा, ते संपउत्ता नगरं पविट्ठा ।। samjoa siddhii phalar vayamti, na hu egacakkeņa raho payāi. ardho ya pargū ya vaņe samiccă, te sampauttā nagaram pavittha.
- Āva. Ni. 102
९. परमाणुमित्तियं पि हु, रायादीणं तु विज्जदे जस्स ।
ण वि सो जाणदि अप्पाणयं तु सव्वागमधरो वि ।। अप्पाणमयाणंतो, अणप्पयं चावि सो अयाणंतो । कह होदि सम्मदिट्ठी जीवाजीवे अयाणंतो ।। paramāņumittiyar pi hu, rāyādīņar tu vijjade jassa. ņa vi so jāņadi appāņayaṁ tu savvāgamadharo vi. appāņamayānamnto, anappayaṁ cāvi so ayāṇarto. kaha hodi sammaditthi jivājive ayāṇanto.
– Sa. Sa. 201-202
१०. दंसणभट्ठा भट्ठा, दंसणभट्ठस्स णत्थि णिव्वाणं ।
सिझंति चरियाभट्ठा, दंसणभट्ठा ण सिझंति ।। darsanabhatthā bhatthā, darsanabhatthassa natthi nivvānar. sijjharti cariyābhatthā, darsanabhatthā ņa sijjharti.
- Bhā. Pa. 66

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6. When one is completely engrossed in the contemplation of the self, he is said to have right vision.
— Bhā. Pā. 31
7. Right knowledge is of no use in the absence of right con
duct, action is of no use in the absence of right knowledge. When a lame man and a blind man in a forest are caught in a conflagration, both get burnt because the lame cannot walk and the blind cannot see.
- Āva. Ni. 101
8. The desired result is attained when there is harmony be
tween right knowledge and right conduct, for a chariot does not move by one wheel alone. In a forest conflagration, when a blind and a lame help each other both manage to reach the destination safely.
— Āva. Ni. 102
9. If a person has even an iota of attachment, then the mastery
of all the scriptures cannot beget him knowledge of the soul. When he does not know the soul, how can he know the other substances ? When he knows neither the soul nor the other substances how can he be a person of right faith ?
- Sa. Sā. 201-202
10. Those who do not possess right faith are defiled persons.
There is no liberation for the persons devoid of right faith. Those who have given up right conduct ( but have right faith ) may attain liberation by practising right conduct again
but there is no hope for those who do not have right faith.
- Bhā. Pā. 66
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११. सम्मत्तस्स य लंभो, तेलोक्कस्स य हवेज्ज जो लंभो ।
सम्मइंसणलंभो, वरं खु तेलोक्कलं भादो ।। sammattassa ya lambho, telokkassa ya havejja jo lambho. sammaddamsaņalambho, varaṁ khu telokkalam bhādo.
- Bha. A.741
१२. दंसणमूलो धम्मो।
darnsaņamūlo dhammo.
----- Da. Pa. 2
१३. दंसणहीणो ण वंदिव्वो।
darsanahīņo na vaṁdivvo.
-- Da. Pa. 2
१४. मूलविणट्ठा ण सिझंति।
mūlaviņatthā ņa sijjhamti.
---- Da. Pa. 10
१५. अप्पाणं हवइ सम्मत्तं।
appānaṁ havai sarmattaṁ.
-- Da. Pa. 20
१६. सोवाणं पढमं मोक्खस्स।
sovāņari padhamam mokkhassa.
Da. Pa. 21
१७. हेयाहेयं च तहा, जो जाणइ सो हु सद्दिट्ठी। heyāheyam ca tahā, jo jāņai so hu saddiţthi.
- Su. Pa.5
१८. सम्मत्तविरहिया ण, सुट्ठ वि उग्गं तवं चरंता णं ।
ण लहंति बोहिलाहं, अवि वाससहस्सकोडीहि ।। sammattavirahiyā ņa, sutthu vi uggam tavam caramtā nar. na lahaṁti bohilāham, avi vāsasahassakoļihi.
___-Da. Pa.5

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11. The value of right faith is much greater than possessing all the treasures of the three worlds.
- Bha. Ā. 741
12. The basis of righteousness ( Dharma ) is faith.
- Da. Pā. 2
13. A person devoid of faith is unfit for adoration and worship.
- Da. Pā. 2
14. If the root of righteousness is eliminated, emancipation (the fruit ) is impossible.
- Da. Pā. 10
15. Essentially the soul is righteousness itself.
-- Da. Pā. 20
16. The first step on the ladder of liberation is righteousness.
— Da, Pā. 21
17. A person having right faith is one who knows what is to be relinquished and what is to be accomplished.
-- Sū. Pā. 5
18. If a person devoid of righteousness undertakes severe
austerities for thousands of years, still he will be unable to achieve self-realisation.
— Da. Pā. 5

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१९. समद्दिट्ठिस्स सुयं सुयणाणं,
मिच्छद्दिट्ठिस्स सुयं सुयअनाणं। samadditthissa suyam suyaņānam, micchadditthissa suyam suya-annānam.
-Nandi.44
२०. जं कुणदि समदिट्ठी, तं सव्वं णिज्जर णिमित्त। jam kuņadi samadithi, tam savvam nijjara ņimitta.
- Sa. Sa. 193
८. सम्यग्-ज्ञान 7. SAMYAG-JÑĀNA
१. पढमं नाणं तओ दया, एवं चिट्ठइ सव्व-संजए ।
अनाणी किं काही, किं वा नाहिइ सेय पावगं ।। padhamam nānam tao daya, evan citthai savva-sarmjae. annāni kim kāhi, kim vā nāhii seya pāvagar.
- Dasa. Su. 4.10
२. जो जीवो वि न याणइ, अजीवे वि न याणइ ।
जीवाजीवे अयाणंतो, कहं सो नाहीइ संजमं ।। jo jīvo vi na yānai, ajīve vi na yānai. jivājīve ayāṇamto, kaham so nähii sarjamaṁ.
- Dasa. Su. 4.12
३. तत्थ पंचविहं नाणं, सुयं आभिणिबोहियं ।
ओहिनाणं तु तइयं, मम-नाणं च केवलं ।। tattha parcaviham nānamn, suyam ābhiņibohiyar. ohinānam tu taiyari, mama-nānam ca kevalarm.
- Utta. Su. 28.4

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19. The knowledge of a person having true vision is right and the knowledge of a person having false vision is wrong.
Nandi. 44
20. Austerity, self-restraint and other practices of a person having right faith result in the annihilation of karmas.
Sa. Sā. 193
81
Eight
Right Knowledge
1. The most important thing in life is knowledge. Knowledge precedes compassion. All noble people take this into account. How will an ignorant person distinguish the meritorious deeds from the evil ones?

2. An aspirant who does not know the nature of the soul and the non-living substances cannot practise self-restraint. Daśa. Su. 4.12
Daśa. Su. 4.10
3. Knowledge is of five kinds : (i) Scriptural ( Śruta-jñāna), (ii) Knowledge derived through the five senses and the mind (Mati-jñāna ), ( iii ) Clairvoyance (Avadhi-jñāna), (iv) Telepathy (Manah-paryaya jñāna) and (v) Omniscience ( Kevala-jñāna).

Utta. Sū. 28.4

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४. णाणेण ज्झाणसिज्झी, झाणादो सव्वकम्मणिज्जरणं । णिज्जरणफलं मोक्खं, णाणब्भासं, तदो कुज्जा ।। nāņeņa jjhānasijjhī, jhāņādo savvakammanijjaranam. nijjaranaphalam mokkham, nānabbhasam, tado kujja.
- Ra. Sa. 138 जह सलिलेण ण लिप्पइ, कमलिणिपत्तं सहावपयडीए । तह भावेण ण लिप्पइ, कसाय-विसएहिं सप्पुरिसो ।। jaha salileña na lippai, kamaliņipattar sahāvapayaţie. taha bhavena na lippai, kasaya-visaehiin sappuriso.
- Bha. Pa. 154 ६. जहा सूई ससुत्ता, पडियावि ण विणस्सइ ।
तहा जीवे ससुत्ते, संसारे न विणस्सइ । jahā sūs sasuttā, padiyāvi ņa viņassai. tahā jīve sasutte, sarnsāre na viņassai.
- Utta. Su. 29.60 ७. जो अप्पाणं जाणदि, असुइ-सरीरादु तच्चदो भिन्नं ।
जाणग-रूव-सरूवं, सो सत्थं जाणदे सव्वं ।। jo appānam janadi, asui-sariradu taccado bhinnam. jāņaga-rūva-sarūvam, so sattham jāņade savvar.
- Ka. A.465 ८. सव्वणाणुत्तरं सुयणाणं। savvaņāņuttaraṁ suyaņānam.
- Utta. Cu. 1 ९. णाणं अंकुसभूदं मत्तस्स हू चित्तहत्थिस्स। ņāņaṁ amkusabhūdaṁ mattassa hu cittahatthissa.
- Bha. A.760 जेण तच्चं विबुज्झेज्ज, जेण चित्तं णिरुज्झदि । जेण अत्ता विसुज्झेज्ज, तं णाणं ।। jeņa taccam vibujjhejja, jeņa cittaṁ ņirujjhadi. _jena atta visujjhejja, tam nānam.
- Mu. 585

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4. Perfect meditation is attained through knowledge and by
meditation all karmas are annihilated. By annihilating the karmas, a person becomes liberated. Hence, one should be engaged constantly in the acquisition of knowledge.
- Ra. Sā. 138
5. As is the nature of the lotus leaf to remain untouched by
water, so does a righteous person remain fully unaffected by passions and sensual pleasures.
— Bā. Pā. 154
6. Just as a threaded needle does not get lost even when it
falls in a heap of rubbish, so a person endowed with the sacred knowledge does not get lost in the the worldly sojourn.
- Utta. Sū. 29.60
7. He who knows the self to be wholly different from the
impure body and comprehends it to be the knower of all substances, is said to be a master of all scriptures.
— Kā. A, 465
8. From the point of view of spiritual practice, knowledge of scriptures is the supreme knowledge.
- Utta. Cū. 1 9. The vitiated mind is like a furious elephant, but can be controlled by the goad of right knowledge.
- Bha. Ā. 760 10. According to the teachings of Jina, knowledge is that which
helps to understand the truth, controls the mind and purifies the soul.
— Mū. 585

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णाणुज्जोवो जोवो, णाणुज्जोवस्स णत्थि पडिघादो । दीवेइ खेतमप्पं, सूरो णाणं जगमसेसं ।। nānujjovo jovo, nānujjovassa natthi padighado. dīvei khettamappam; sūro ņāņam jagamasesar.
-Arh. Pra. 19.47
१२. सोच्चा जाणइ कल्लाणं, सोच्चा जाणइ पावगं ।
उभयं पि जाणए सोच्चा, जं सेयं तं समायरे । soccā jāņai kallāņam, soccā jāņai pāvagam. ubhayaṁ pi jāņae soccā, jam seyam tam samāyare.
---- Daśa. Sū. 4.11
९. सम्यक्-चारित्र 9. SAMYAK-CĀRITRA
१. नादंसणिस्स नाणं, नाणेण विणा न हुंति चरणगुणा ।
अगुणिस्स णत्थि मोक्खो, णत्थि अमोक्खस्स णिव्वाणं ।। nādamsanissa nāņam, naneņa viņā na huṁti caranaguņā. agunissa natthi mokkho, natthi amokkhassa nivvānas.
-- Utta. Sū. 28.30
२. सुबहुपि सुयमहीयं, किं काही चरणविप्पहीणस्स ।
अंधस्स जह पलित्ता, दीवसयसहस्सकोडी वि ।। subahumpi suyamahīyam, kiṁ kāhī caraṇavippahīņassa. ardhassa jaha palittā, divasayasahassakodi vi.
- Āva. Ni. 98
३. अप्पंपि सुयमहीयं, पयासयं होइ चरणजुत्तस्स ।
इक्कोऽवि जह पईवो, सचक्खुअस्सा पयासेइ ।। appampi suyamahīyam, payāsayaṁ hoi caranajuttassa. ikko’vi jaha paivo, sacakkhuassā payāsei.
-Ava. Ni. 99

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85
11. The light of knowledge is true and supreme, for nothing
can obstruct its path and when compared to the sunlight its reach is comprehensive.
- Arh. Pra. 19.47
12. After listening to scriptures, a person knows what are
good and evil deeds and, having known both, he should practise that which is conducive to reach the highest goal.
— Dasa. Sū. 4.11
Nine Right Conduct
1. Without ( right ) faith, there is no ( right ) knowledge,
without (right ) knowledge there is no virtuous conduct, without virtues there is no release of karmas and without release of karmas there is no emancipation.
- Utta. Sū. 28.30
2. As the light from crores of burning lamps is of no avail
to a blind person so also the study of numerous scriptures is of no use to a person who has no character,
- Āva. Ni. 98
3. Even limited knowledge of scriptures is beneficial to a
person whose inner eye has opened just as the light of even one lamp is sufficient to show the path to a person whose eyes are open.
— Āva. Ni. 99

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४. सेवंतो वि ण सेवइ, असेवमाणो वि सेवगो कोई।
पगरणचेट्ठा कस्स वि, ण य पायरणो त्ति सो होई ।। sevaṁto vi ņa sevai, asevamāṇo vi sevago koi. pagaranacetthā kassa vi, na ya pāyaraņo tti so hoi.
-- Adh. Sa. 5.25
५.
जाणतोऽवि य तरिउं, काइयजोगं न जुंजइ नईए । सो बुज्झइ सोएणं, एवं नाणी चरणहीणो । jananto'vi ya tariuin, kaiyajogam na jumjai naie. so bujjhai soenam, evam nani caranahino.
---- Ava. Ni. 1154
६. सीलेण विणा विसया, णाणं विणासंति।
sīleņa viņā visayā, ņāņam viņāsamti.
- Si. Pa. 2
७. णाणं चरित्तसुद्धं ... ... थोओ पि महाफलो होइ। nānam carittasuddham, tho-opi mahaphalo hoi.
...--- Si. Pa. 6
८. सीलगुण वज्जिदाणं, णिरत्थयं माणुसं जम्म। sīlaguņa vajjidāņam, ņiratthayam māņusar jamma.
-- . Pa. 19
९. जीवदया-दम-सच्चं, अचोरियं बंभचेर-संतोसे ।
सम्मइंसण-णाणं, तओ य सीलस्स परिवारो ।। jivadaya-dama-saccarm, acoriyam bambhacera-sarmtose. sammaddamsana-nānam, tao ya silassa parivaro.
- Si. Pa. 19 १०. सीलं मोक्खस्स सोवाणं। sīlam mokkhassa sovāņam.
-~- Si. Pa. 20

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4. A person who is detached does not enjoy the sensual plea
sures although externally he may seem to be enjoying them. On the other hand, a person may not be sensuously experiencing them but suffers due to attachment with them. A person acting in a drama does not, in fact, become transformed into that character.
- Adh. Sā. 5.25 5. A person who knows swimming but does not endeavour
to swim when fallen in water ultimately drowns; so also a person who knows the path of liberation but does not tread it fails to cross the worldly sejourn.
— Āva. Ni. 1154 6. In the absence of right conduct the sensual pleasures extinguish the light of knowledge.
- Śī. Pā. 2
7. Even a little knowledge will yield great fruit if it is accompanied by virtuous conduct.
— Śī. Pā. 6
8. Without character, human birth is futile.
- Śī. Pā. 19
9. Noble conduct includes compassion, self-control, truth,
non-stealing, celibacy, contentment, right faith, knowledge and austerity.
-- Śi. Pā. 19
10. Noble conduct is the ladder which leads to liberation.
– Śī. Pā. 20

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११. सीलं विसयविरागो।
silam visayavirāgo.
---- Si. Pa. 40
१२. धम्मस्स विणओ मूलं।
dhammassa viņao mūlarn.
-~~~- Dasa Su. 9.2.2
१३. सन्ति एगेहिं भिक्खुहिं, गारत्था संजमुत्तरा ।
गारत्थेहि य सव्वेहिं, साहवो संजमुत्तरा ।। samti egehim bhikkhuhim, gāratthā sarjamuttarā. găratthehi ya savvehim, sahavo samjamuttarā.
---- Utta. Su. 5.20 १४. चीराजिणं नगिणिणं, जडी संघाडि मंडिणं ।
एयाणि वि ण तायन्ति, दुस्सील परियागयं ।। cīrājiņam nagiņiņam, jadi samghāļi mundiņas. eyāņi vi ņa tāyamti, dussīla pariyāgayar.
___- Utta. Su. 5.21
१०. सम्यक्त्व-सार 10. SAMYAKTVA-SĀRA
१. णत्थि लोए अलोए वा, णेवं सणं णिवेसए ।
अस्थि लोए अलोए वा, एवं सण्णं णिवेसए । natthi loe aloe vā, ņevar saņņam ņivesae. atthi loe aloe va, evam sannam nivesae.
- Su. Kr. Su. 2.5.12 २. णत्थि जीवा अजीवा वा, णेवं सण्णं णिवेसए ।
अस्थि जीवा अजीवा वा, एवं सण्णं णिवेसए ।। natthi jīvā ajīvā vā, nevar saņņam ņivesae. atthi jivā ajīvā vā, evar sannar ņivesae.
- Su. Kr. Su. 2.5.13

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11. Renunciation of sensual pleasures is right conduct.
- Si. Pā. 40
12. Humility is the basis of righteousness.
– Dasa. Sũ. 9.2.2
13. Some house-holders are superior to certain monks ( who
falter ) in self-control, but the self-restrained monks are superior to all house-holders.
— Utta. Sū. 5.20
14. The garb of an ascetic, lion skin, nakedness, matted hair,
tonsured head and other external manifestations do not save a sinful ascetic.
-- Utta. Sū. 5.21
Ten
The Essence of Righteousness
1. Do not believe that the universe and non-universe ( Loka and Aloka ) do not exist, but believe that they do exist.
-- Sū. Ks. Sū. 2.5.12
2. Do not believe that souls and non-souls do not exist, but believe that they do exist.
— Sū. Ks. Sū. 2.5.13

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३. णत्थि धम्मे अधम्मे वा, णेवं सणं णिवेसए ।
अत्थि धम्मे अधम्मे वा, एवं सण्णं णिवेसए ।। natthi dhamme adhamme vā, ņevaṁ saņņam ņivesae. atthi dhamme adhamme vā, evam sannar ņivesae.
--- Su. Kr. Su. 2.5.14 ४. णत्थि बंधे व मोक्खे वा, णेवं सण्णं णिवेसए ।
अत्थि बंधे व मोक्खे वा, एवं सण्णं णिवेसए ।। natthi bandhe va mokkhe vā, ņevam saņņam ņivesae. atthi bandhe va mokkhe vā, evar saņņas ņivesae.
- Su. Kr. Su. 2.5.15
५. णत्थि आसवे संवरे वा, णेवं सण्णं णिवेसए ।
अस्थि आसवे संवरे वा, एवं सणं णिवेसए । natthi āsave samvare vā, nevar saņņam ņivesae. atthi āsave samvare vā, evaṁ saņņam ņivesae.
- Su. Kr. Su. 2.5.7
६. णत्थि वेयणा निज्जरा वा, णेवं सण्णं णिवेसए ।
अत्थि वेयणा निज्जरा वा, एवं सण्णं णिवेसए ।। natthi veyaņā nijjarä vā, nevar sannaṁ nivesae. atthi veyaņā nijjarā vă, evaṁ saņņam ņivesae.
___--- Su. Kr. Su. 2.5.18
७. णत्थि पेज्जे व दोसे वा, णेवं सण्णं णिवेसए ।
अत्थि पेज्जे व दोसे वा, एवं सणं णिवेसए ।। ņatthi pejje va dose vā, ņevaṁ saņņam ņivesae. atthi pejje va dose vā, evaṁ sannan ņivesae.
- Su. Kr. Su. 2.5.22
८. णत्थि चाउरते संसारे, णेवं सण्णं णिवेसए ।
अत्थि चाउरते संसारे, एवं सण्णं णिवेसए ।। ņatthi cāuraste samsāre, ņevaṁ saņņas ņivesae. atthi cāuramte saṁsāre, evaṁ sannaṁ nivesae.
- Su. Kr. Su. 2.5.23

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3. Do not believe that medium of motion ( Dharma ) and
medium of rest ( Adharma) do not exist, but believe that they do exist.
--- Sū. Kr. Sū. 2.5.14
4. Do not believe that there are no bondage and liberation, but believe that they do exist.
— Sū. Kr. Sū. 2.5.15
5. Do not believe that there are no inflow of karma and stoppage of karma, but believe that they do exist.
--- Sū. Ks. Sū. 2.5.17
6. Do not believe that the experiencing of the effect of
karmas and their annihilation do not exist, but believe that they do exist.
- Sū. Kr. Sū. 2.5.18
7. Do not believe that there is no attachment and aversion, but believe that they do exist.
- Sū. Kr. Sū. 2.5.22
8. Do not believe that the four-fold existence of births does not exist, but believe that it does exist.
— Sū. Kr. Sū. 2.5.23

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९. णत्थि सिद्धी असिद्धी वा, णेवं सण्णं णिवेसए ।
अत्थि सिद्धी असिद्धी वा, एवं सण्णं णिवेसए ।। natthi siddhi asiddhi vā, ņevar saņņam ņivesae. atthi siddhi asiddhi vā, evaṁ saņņam ņivesae.
- Su. Kr. Su. 2.5.25 १०. णत्थि सिद्धी नियं ठाणं, णेवं सण्णं णिवेसए ।
अत्थि सिद्धी नियं ठाणं, एवं सणं णिवेसए । natthi siddhi niyam thāņaṁ, nevar saņņam ņivesae. atthi siddhi șiyarn thāṇam, evam saņņam ņivesae.
-- Su. Kr. Su. 2.5.26
११. चार उत्तम (दुर्लभ) संयोग 11. CARA UTTAMA ( DURLABHA )
SAMYOGA १. चत्तारि परमंगाणि, दुल्लहाणीह जंतुणो ।
माणुसत्तं सुई सद्धा, संजमम्मि य वीरियं ।। cattāri paramamgāņi, dullahānīha jaṁtuņo. māņusattam sui saddhā, samjamammi ya vīriyam.
-- Utta. Sū. 3.1 २. एगया देवलोएसु, णरएसु वि एगया ।
एगया आसुरं कायं, अहाकम्मेहिं गच्छई ।। egaya devaloesu, naraesu vi egaya. egayā āsurar kāyarn, ahākammehim gacchai.
- Utta. Sū. 3.3
३. माणुस्सं विग्गहं लद्धं, सुई धम्मस्स दुल्लहा ।
जं सोच्चा पडिवज्जति, तव खंतिमहिंसयं ।। māņussar viggahaṁ laddhur, sui dhammassa dullahā. jam soccā padivajjamti, tava khamtimahimsayar.
- Utta. Sū. 3.8

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9. Do not believe that neither there is liberation nor nonliberation, but believe that they do exist.
Sū. Kr. Sū. 2.5.25
10. Do not believe that there is no abode of liberated souls, but believe that it does exist.
Eleven
Four Things Difficult to Obtain
93
Sū. Kr. Sū. 2.5.26
1. Difficult it is to obtain four things of paramount value by a living being human birth, listening to the holy scriptures, to have faith in them and the endeavour to practise selfrestraint.

2. Sometimes the living beings go to heaven, sometimes to the hell and sometimes they become demons in accordance with their karmas.

Utta. Su. 3.1
3. Even after obtaining a human body, difficult it is to listen to the holy scriptures and thereafter practise austerity, forgiveness and non-violence.
-――
Utta. Sū. 3.3
Utta. Su. 3.8

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४. आहच्च सवणं लद्धं, सद्धा परम दुल्लहा ।
सोच्चा णेयाउयं मग्गं, बहवे परिभस्सई ।। āhacca savanaṁ laddhurn, saddhā parama dullahā. soccā ņeyāuyaṁ maggaṁ, bahave paribhassai.
--- Utta. Sü. 3.9
५. सुइं च लभुं सद्धं च, वीरियं पुण दुल्लहं ।
बहवे रोयमाणावि, नो यणं पडिवज्जई ।। suim ca laddhuṁ saddhaṁ ca, vīriyam puņa dullaham. bahave royamāṇāvi, no ya ņam paờivajjai.
- Utta. Sü. 3.10
६. माणुसत्तम्मि आयाओ, जो धम्म सोच्चा सद्दथे ।
तवस्सी वीरियं लद्धं, संवुडे निद्भुणे रयं ।। māņusattammi āyão, jo dhammaṁ socca saddahe. tavassi vīriyaṁ laddhur, saṁvude niddhune rayam.
- Utta. Sū. 3.11
७. ण कुणई, पारत्तहियं, सो सोयइ संकमणकाले। ņa kuņai pārattahiyam, so soyai saṁkamaņakāle.
– Āva. Ni. 837
८. तं तह दुल्लहलंभं, विज्जुलया चंचलं माणुसत्तं ।
लक्षूण जो पमायई, सो कापुरिसो न सप्पुरिसो । tarn taha dullahalambharn, vijjulayā camcalar māņusattam. laddhūņa jo pamāyaim, so kāpuriso na sappuriso.
--- Āva. Ni. 841 ९. अहवा वि नाण-दंसण-चरित्त-विणए तहेव अज्झप्पे ।
जे पवरा होति मुणी, ते पवरा पुडरीया उ ।। ahava vi nāna-damsana-caritta-vinae taheva ajjhappe. je pavarā hoti muņi, te pavarā pudarīyā u.
- Su. Kr. Ni. 156

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95
4. Even after listening to the holy scriptures, it is extremely
difficult to cultivate faith in them because many people despite knowing the right path still go astray.
- Utta. Sū. 3.9
5. Even after listening to the holy scriptures and believing
them, it is difficult to tread the path of righteousness because many people have faith in religion but they do not practise it.
– Utta. Sū. 3.10
6. Having born as a human being, believing in religion and
following it meticulously, an ascetic should practise selfrestraint and annihilate the karmas completely.
- Utta. Sū. 3.11
7. He who does not endeavour to tread the path of righteousness in this birth, repents at the time of death.
-- Āva. Ni. 837
8. A person who carelessly wastes human life, which is most
difficult to acquire and which is transient like the flash of lightning, is an unworthy and not a noble person.
- Ava. Ni. 841
9. Ascetics who are always absorbed in the contemplation of
the self and who sincerely pursue knowledge, faith, conduct and humility are superior to others. They are the supreme lotuses of this pond-like universe.
- Sū. Kr. Ni. 156

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Pearls of Jaina Wisdom
१२. मोक्षमार्ग 12. MOKSA-MARGA
१. दंसणाण चरित्ताणि, मोक्खमग्गोऽत्ति सेविदव्वाणि । साधूहि इदं भणिदं, तेहिं दु बंधो व मोक्खो वा ॥
darsanāna carittāni, mokkhamaggo 'tti sevidavvāni. sadhūhi idam bhanidam, tehim du bardho va mokkho va. Pañca. 164
२. सद्दहदि य पत्तेदि य, रोचेदि य तह पुणो य फासेदि । धम्मं भोगणिमित्तं, ण दु सो कम्मक्खयणिमित्तं ॥
saddahadi ya pattedi ya, rocedi ya taha puņo ya phāsedi. dhammam bhogaṇimittam, na du so kammakkhayaṇimittaṁ. Adh. Sa 12.4
३. पुण्णं पि जो समिच्छदि, संसारो तेण ईहिदो होदि । पुण्णं सुगई हेर्दु, पुण्णखएणेव णिव्वाणं ॥
punņam pi jo samicchadi, samsaro teņa īhido hodi. puņņam sugai hedum, puņṇakhaeneva nivvāṇaṁ.
- Dva. A. 410
४. कम्ममसुहं कुसीलं, सुहकम्म चावि जाणहं सुसीलं । कह तं होदि सुसीलं, जं संसारं पवेसेदि ॥
kammamasuhaṁ kusīlaṁ, suhakamma cāvi jāṇahaṁ susīlaṁ. kaha tam hodi susīlam, jaṁ saṁsāraṁ pavesedi.
Sa. Sa 145
५. सोवण्णियं पि णियलं, बंधदि कालायसं पि जह पुरिसं । बंधदि एवं जीवं, सुहमसुहं वा कदं कम्मं ॥

sovanniyam piniyalar, bandhadi kālāyasaṁ pi jaha purisar. bamdhadi evam jīvam, suhamasuhaṁ vā kadaṁ kammaṁ.
Sa. Sa 146

➖➖

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Twelve
Path of Liberation
1. Faith, knowledge and conduct together constitute the path of liberation; this is the path to be followed. The saints have averred that if this is followed in the right way it will lead to liberation, otherwise it will lead to bondage. Pañcā. 164
97
A
2. One unfit for liberation (an Abhavya) may develop faith and have knowledge of the religion, show some liking for it and perform it, but all this he does to attain some worldly pleasures and not to annihilate the karmas.

3. One who aspires for merit ( Punya ), aspires for worldly well being in this mundane world; because merit can ensure only a higher state of existence and it is the cessation of merits ( Puṇya karma) that leads to liberation. Dva. A. 410
Adh. Sã. 12.4
4. Know that inauspicious karma begets misery while auspicious karma generates worldly happiness but how can it be said that auspicious karma results in happiness when it leads to mundane existence ?

5. Just as a fetter whether made of iron or gold binds a person so also karma be it auspicious or inauspicious binds the soul.
Sa. Sä. 145
Sa. Sā. 146

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६. वरं वयतवेहि सग्गो, मा दुक्खं होउ णिरइ इयरेहिं ।
छायातवट्ठियाणं, पडिवालंताण गुरुभेयं ।। varam vayatavehi saggo, mā dukkham hou nirai iyarehim. chāyātavatthiyāṇam, padivālamtāņa gurubheyam.
-- Mo. Pa. 25 ७. नाणं च दंसणं चेव, चरित्तं च तवो तहा ।
एस मग्गो त्ति पण्णतो, जिणेहिं वरदंसिहिं ।। nāņam ca darsanam ceva, carittar ca tavo tahā. esa maggo tti pannato, jiņehim varadamsihim.
- Utta. Su. 28.2
८. कामनियत्तमई खलु, संसारा मुच्चई खिप्पं। kāmaniyattamai khalu, samsārā muccai khippam.
- Ava. Ni. 177
९. णाणं पयासगं, सोहओ तवो, संजमो य गुत्तिकरो।
तिण्हं पि समाजोगे, मोक्खो जिणसासणे भणिओ ।। ņāņam payāsagam, sohao távo samjamo ya guttikaro. tinham pi samājoge, mokkho jiņasāsaņe bhaņio.
- Āva. Ni. 103 भोगी भोगे परिच्चयमाणे महाणिज्जरे महापज्जवसाणे भवइ। bhogi bhoge pariccayamāṇe mahānijjare mahāpajjavasāne bhavai.
- Bha. Su. 7.149 ११. अणुसोओ संसारो, पडिसोओ तस्स उत्तारो। aņusoo saṁsāro, padisoo tassa uttāro.
--Dasa. Cu.2.3
१२. से सुयं च मे अज्झत्थियं च मे-बंध-पमोक्खो तुज्झऽज्झत्थेव।
se suyaṁ ca me ajjhatthiyam ca me-bandha-pamokkho tujjha'jjhattheva.
__-Aca. Su. 1.5.2.36

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6. Better it is to go to heaven observing vows and austerity than to suffer acutely in hell by committing forbidden deeds. There is great difference, between one who stands in shade and the other standing in the sun.
99
7. Knowledge, faith, conduct and austerity together constitute the pathway of liberation as told by the omniscients who possess the perfect knowledge.
-Mo. Pā. 25
8. He who has detached himself from sensual pleasures liberates himself soon from the worldly sojourn.
Ava. Ni. 177
9. Knowledge enables one to know the truth, austerity enables one to purify the soul and self-restraint enables one to give up the forbidden deeds. It is the declaration of Jina Dharma that the accomplishment of the above three in their entirety begets emancipation.
-

Utta. Sū. 28.2
Ava. Ni. 103 10. A person who renounces the worldly pleasures, although he is capable of enjoying them, destroys the great heaps of karmas which ultimately yields the fruit of emancipation. Bha. Su. 7.149

11. One who swims along with the current of the worldly life is entangled in the cycle of birth and death. One who swims against it, gets liberated.
Daśa. Cũ. 2.3
12. I have heard and experienced that bondage and liberation
are within your self.
Aca..Su. 1.5.2.36

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Page #139

Chapter IV KNOWLEDGE OF FUNDAMENTALS
Perhaps more than any other religious tradition, Jainism is imbued with its commitment to selfreliance. In the soul's tormented struggle to free itself from its beginningless, and possibly endless, worldly bondage, neither fate nor the gods can be of any help. Even the Jinas cannot relieve him of his karmic debts; however, it is their teaching which facilitates the soul's journey towards perfection.
The soul remains impure as long as it is entangled with the material world. Attachment binds the soul with karmas and a soul, which frees itself from karmas, gets liberated.
Jainism does not believe in creator God. The universe is beginningless and endless. Perfection of human consciousness is godhood. A soul can achieve godhood by making itself perfect and by conquering the senses and passions.

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Pearls of Jaina Wisdom
१३. तत्त्वज्ञान 13. TATTVAJÑĀNA
१. जीवाऽजीवा य बंधो य, पुण्णं पावासवो तहा । __ संवरो निज्जरा मोक्खो, संते ए तहिया नव ।।
jīvā'jīvā ya bandho ya, puņņam pāvāsavo tahā. saṁvaro nijjară mokkho, samte e tahiyā nava.
- Utta. Su. 28.14
२. उवओगलक्खणमणाइ - निहणमत्थंतरं सरीराओ ।
जीवमरूविं कारिं, भोयं च सयस्स कम्मस्स ।। uvaogalakkhaṇamaņāi - nihaṇamatthaṁtaraṁ sarīrāo. jivamarūvim kārim, bhoyam ca sayassa kammassa.
- Dhyāna. 55
३. सुहदुक्खजाणणा वा, हिदपरियम्मं च अहिदभीरुत्तं ।
जस्स ण विज्जदि णिच्चं, तं समणा विंति अज्जीवं ।। suhadukkhajānanā vā, hidapariyammam ca ahidabhīruttaṁ. jassa ņa vijjadi niccaṁ, tam samaņā viņti ajjivaṁ.
- Pañcā. 125
४. अज्जीवो पुण णेओ, पुग्गल धम्मो अधम्म आयासं ।
कालो पुग्गल मुत्तो, रूवादिगुणो अमुत्ति सेसा दु । ajjivo puņa neo, puggala dhammo adhamma āyāsaṁ. kālo puggala mutto, rūvadiguņo amutti sesā du.
- Dravya. 15 ५. नो इन्दियग्गेज्झ अमुत्तभावा, अमुत्तभावा वि य होइ निच्चो ।
अज्झत्थहेउं निययस्स बंधो, संसारहेडं च वयंति बंधं ।। no indiyaggejjha amuttabhāvā, amuttabhāvā vi ya hoi nicco. ajjhatthaheuṁ niyayassa barndho, sarnsāraheuṁ ca vayanti bamdham.
- Utta. Su. 14.19

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Thirteen
Knowledge of Fundamentals
1. The nine categories of truth are: Soul ( Jīva ), non-soul (Ajīva ), bondage ( Bandha ), merit ( Punya ), demerit ( Pāpa ), inflow of karmic matter ( Āsrava ), stopping of karmic matter ( Saṁvara) dissociation of karmic matter (Nirjarā) and emancipation ( Mokṣa).
103
Utta. Su. 28.14 2. A soul is characterised by consciousness, is eternal, immortal, formless, different from the body (in which it is embodied) and the doer and enjoyer of all its action. - Dhyana. 55
3. The saints call that as non-soul ( Ajīva ) which does not have any knowledge of pleasure or pain, cannot identify what is beneficial and does not fear that which is detrimental.
4. Ajīva (non-soul) is of five kinds : Matter ( Pudgala ), medium of motion ( Dharma), medium of rest (Adharma), space ( Ākāśa) and time ( Kāla), matter alone has form as it has the attributes of colour etc., the rest of them are formless.

Pañcă. 125
Dravya. 15
5. The soul is imperceptible to the senses as it is formless; because it possesses no corporeal form, it is eternal. However, attachment and such other imperfections cause bondage and this bondage is called the cause of worldly exist
ence.

Utta. Sū. 14.19

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६. रत्तो बंधदि कम्मं, मुच्चदि कम्मेहिं रागरहिदप्पा ।
एसो बंधसमासो, जीवाणं जाण णिच्छयदो ।। ratto bardhadi kammar, muccadi kammehim rāgarahidappă. eso bamdhasamāso, jīvāņam jāņa picchayado.
- Pra. Sa. 2.87
७. तम्हा णिव्वुदिकामो, रागं सव्वत्थ कुणदि मा किंचि ।
सो तेण वीदरागो, भवियो भवसायरं तरदि ।। tamhā ņivvudikāmo, rāgam savvattha kunadi mā kimci. so teņa vidarāgo, bhaviyo bhavasāyaraṁ taradi.
- Parica. 172
८. अप्पाणं विणु णाणं, णाणं विणु अप्पगो न संदेहो। appāņam viņu ņāņam, ņāņam viņu appago na samdeho.
___ Ni. Sa. 171
९. दव्वं सल्लक्खणियं, उप्पादव्वयधुवत्तसंजुत्तं। davvaṁ sallakkhaniyam, uppādavvayadhuvattasamjuttas.
- Pañcā. 10
१०. दव्वेण विणा ण गुणा, गुणेहि दव्वं विणा न संभवदि। davvena viņā ņa gunā, gunehi davvam viņāna sambhavadi.
- Pañcā. 13 ११. भावस्स णत्थि णासो, णत्थि अभावस्स चेव उप्पादो। bhāvassa natthi ņāso, natthi abhāvassa ceva uppādo.
-Pancā. 15
१२. सुहपरिणामो पुण्णं, असुहो पावं ति हवदि जीवस्स। suhapariņāmo puņņas, asuho pāvam ti havadi jivassa.
-Panca. 132
१३. कह णं भंते ! जीवा गुरुयत्तं वा लहुयत्तं वा हव्वमागच्छंति ?
kaha naṁ bhaíte ! jīvā guruyattam vā lahuyattam vā havvamāgacchaṁti ?
- Jhatā. 1.6.4

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6. Due to attachment karma binds the soul; a soul which is
free from attachment becomes liberated from karmas. Know that this surely is in brief the concept of bondage of souls.
- Pra. Sā. 2.87
7. Therefore, one desirous of emancipation should not have
even an iota of attachment of any kind. By doing so, he conquers all attachments and crosses the ocean of worldly existence.
— Pañcā. 172
8. In the absence of the soul, knowledge is non-existent and in the absence of knowledge, the soul is unsubstantial.
— Ni. Sā. 171
9. All the substances are real ( as they have existence ) and are characterised by origination, cessation and persistence.
-- Pañcā. 10
10. There are no qualities without a substance and no substance without any quality.
- Pañcă. 13
11. The real can never be destroyed and the unreal is never born.
— Pañcā. 15
12. The auspicious thought process of the soul is merit and the inauspicious thought process is demerit.
- Pañcā. 132
13. Oh Lord ! how does the soul rise up from the karmic bond
age to get liberated and what makes it entangled and sink into bondage ?
Jñātā. 1/6/4

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१४. जीवा वि पाणातिवाएणं जाव मिच्छादसणं सल्लेणं अणुपुव्वेणं अट्ठकम्म-पगडीओ
समज्जिणित्ता... ...जाव वेरमणेणं अणुपुव्वेणं अट्ठ कम्म-पगडीओ खवेत्ता... ... लहुयत्तं हव्वमागच्छंति। jivā vi pāņātivāeņam jāva micchādaṁsaņaṁ sallenam anupuvvenam atthakamma-pagadio samajjinitta; ... ... jāva veramaņeņaṁ anupuvveņas attha kamma-pagadio khavetta ... ... lahuyattam havvamāgacchamti.
- Jhata. 1/6/8
१५. जावंतऽविज्जा पुरिसा, सव्वे ते दुक्खसंभवा ।
लुप्पंति बहुसो मूढा, संसारम्मि अणंतए ।। jāvanta'vijjā purisā, savve te dukkhasambhavā. luppamti bahuso mūdhā, saṁsārammi anaṁtae.
---- Utta. Su. 6/1

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14. (i) Violence, (ii) untruth, (iii) theft, (iv) carnal desire,
(v) possessiveness, ( vi ) anger, ( vii ) conceit, ( viii ) deceit, (ix ) greed, ( x ) attachment, ( xi ) aversion, ( xii) engaging in quarrels, (xiii) character assassination, (xiv) backbiting, ( xv ) liking for sensual pleasures and dislike for self-restraint, ( xvi)malevolent criticism, ( xvii ) indulging in deceptive activities and ( xviii) wrong faith are the eighteen types of sins which bind the soul with eight types of karmas which drag him to lower existences. When one renounces the eighteen types of sins, he is able to annihilate the eight types of karmas and achieve emancipation.
- Jñāta. 1/6/8
15. All persons who are ignorant of the truth suffer misery. They
remain forever entangled in the endless cycle of worldly existence.
— Utta. Sū. 6.1

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Chapter V CONQUEST OF PASSIONS
Passions are both the causes and results of karma. They are the 'doors' by which karma enters and binds the soul. The four passions — anger, pride, deceit and greed, result in individual and collective violence in thought, word and deed,. They are the deadliest enemies of man and cause tensions and strifes in society.
Ācārya Haribhadra said : नाशाम्बरत्वे न सिताम्बरत्वे, न तर्कवादे न च तत्त्ववादे । न पक्ष सेवाश्रेयणेन मुक्तिः, कषाय मुक्तिः किल मुक्तिरेव ।।
Upadeśa Tarangiņi 1/8 i. e., a person cannot be liberated on grounds of being a Digambara, Svetāmbara, logician, philosopher or belonging to any particular sect. On the other hand, a person attains emancipation only if he frees himself from the clutches of the four deadly passions.
Lord Mahāvīra says, “anger, pride, deceit and greed are the four powerful enemies which stimulate sinful deeds. One who desires the welfare of his self should renounce these four flaws. ( Daśa. Sū. 8. 37 )

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१४. क्रोध 15. KRODHA
१. पव्वयराइसमाणं कोहं अणुपविढे जीवे ।
कालं करेइ रइएसु उववज्जति ॥ pavvayarāisamāņam kohas anupaviţthe jīve. kālam karei neraiesu uvavajjati.
- Sthā. Su. 4.2
२. जय कोहाइ विवढी, तह हाणी होइ चरणे वि। jaya kohāi vivaddhi, taha hāni hoi carane vi.
--Ni. Bha.2790
३. पासम्मि बहिणि-मायं, सिसु पि हणेइ कोहंधो। pasammi bahini-mayan, sisun pi hanei koharndho.
-- Vasu. Śrā. 67
४. रोसाइट्ठो णीलो हदप्पभो अरदिअग्गिसंसत्तो ।
सीदे वि णिवाइज्जदि वेवदि य गहोवसिट्ठो वा ॥ rosāittho ņīlo hadappabho aradiaggisarsatto. side vi ņivāijjadi vevadi ya gahovasittho vā.
- Bha. Arā. 1360 ५. कोधो सत्तुगुणकरो, णीयाणं अप्पणो य मण्णुकरो।
परिभवकरो सवासे, रोसो णासेदि णरमवसं ॥ kodho sattuguņakaro, nīyāņam appaņo ya mansukaro. paribhavakaro savāse, roso ņāsedi naramavasam.
- Bha. Ara. 1365
६. जध करिसयस्स धण्णं वरिसेण समज्जिदं खलं पत्तं ।
डहदि फुलिंगो दित्तो तध कोहग्गी समणसारं ।। jadha karisayassa dhaņņam variseņa samajjidar khalam pattam. dahadi phulimgo ditto tadha kohaggi samaņasāram.
- Bha. Ara. 1367
Jain Education. International

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Fourteen
Anger
1. Intense anger which lasts for ever like a deep crack on a rock, drags the soul to hellish existence.
111
2. When anger and other passions get more and more inflamed, character begins to decline lower and lower.
Ni. Bha. 2790

3. A person blinded by anger does not hesitate to kill his mother, sister and even his children.
Vasu. Śrā. 67
4. A person who is under the influence of anger turns pale and loses all charm. He becomes restless and even under favourable circumstances, he feels uneasy and trembles as though he is under the influence of an evil spirit. Bha. Ārā. 1360
—
Sthā. Sū. 4.2
5. Anger is favourable to the enemy. It brings grief to the person (who gets angry) and to his relatives. Anger results in the defeat of the person (who is angry) and ultimately results in his destruction.
Bha. Ārā. 1365
6. Just as a spark of fire destroys the year-long accumulated stock of grains so also the fire of anger destroys all the divine qualities of a monk.
Bha. Ārā. 1367

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७. कोहो पीइं पणासेइ।
koho piim paņāsei.
-- Daśa. Sū. 8.38
८. कुद्धो .... सच्चं सीलं विणयं हणेज्ज। kuddho... saccam silam vinayam hanejja.
-- Praśna. Sū. 2.2
९. कोहविजए णं खंतिं जणयई।
kohavijae nam khantim janayai.
- Utta. Su. 29.67
१०. कोहेण अप्पं डहती परं च, अत्थं च धम्मं च तहेव कामं ।
तिव्वं य वेरपि करेंति कोधा, अधमं गतिं वा वि उविंति कोहा ।। koheņa appar dahati paraṁ ca, atthar ca dhammam ca taheva kāmaí. tivvam ya verampi karemti kodhā, adhamaṁ gatim vā vi uvimti kohā.
---- Rsi. 36.13
११. जे य चंडे मिए थद्धे दुव्वाई वियडी सढे ।
बुज्झइ से अविणीयप्पा, कटुं सोयगयं जहा ।। je ya camde miye thaddhe duvvāi viyaļi sadhe. bujjhai se aviņiyappā, katthar soyagayam jahā.
- Dasa. Su. 9.2.3
१५. दम्भ 15. DAMBHA
१. अनं जणं खिंसइ बालपन्ने। annam janaṁ khiṁsai bālapanne.
- Su. Kr. Su. 1.13.14

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7. Anger spoils good relations.
- Daśa. Sū. 8.38
8. A person blinded by anger destroys truth, noble conduct and humility.
- Praśna. Sū. 2.2
9. By conquering anger, the soul attains forgiveness.
- Utta. Sū. 29.67
10. Anger destroys the self and the rest; it destroys wealth,
pleasures and righteousness; it arouses acute hatred and enmity and drags the soul to lower existences.
- Rşi. 36.13
1. One who is short-tempered, ignorant, proud, harsh, hypo
critical and deceitful drifts in the worldly-current as a piece of log in the flow of water.
— Daśa. Sū. 9.2.3
Fifteen Pride
1. Ignorant is he, who, out of pride, humiliates others.
— Sū. Kr. Sū. 1.13.14

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२. सेलथंभ समाणं माणं अणुपविढे जीवे ।
कालं करेइ णेरइएसु उववज्जति ।। selathambha samāņāṁ māņam aņupavitthe jive. kālam karei neraiesu uvavajjati.
--- Stha. Su. 4.2
३. सयणस्स जणस्स पिओ, णरो अमाणी सदा हवदि लोए ।
णाणं जसं च अत्थं, लभदि सकज्जं च साहेदि ॥ sayanassa jaņassa pio, naro amāṇī sadā havadi loe. ņāņam jasaṁ ca attham, labhadi sakajjar ca sāhedi.
- Bha. Ara. 1379
१६. मोह 16. MOHA
१. ममत्तं छिन्दए ताहे, महानागो व्व कंचुयं। mamattaṁ chindae tāhe, mahānāgo vya kamcuyam.
- Utta. Su. 19.86
२. सुक्कमूले जधा रुक्खे, सिच्चमाणे ण रोहति ।
एवं कम्मा न रोहंति, मोहणिज्जे खयं गते ॥ sukkamặle jadhā rukkhe, siccamāne na rohati. evam kammā na rohamti, mohanijje khayaṁ gate.
- Daśāśru. Sū. 5.14
३. सक्का वण्ही णिवारेतुं, वारिणा जलितो बहिं ।
सव्वोदही जलेणावि, मोहग्गी दुण्णिवारओ ॥ sakkā vaṇhi ņivāretur, vāriņā jalito bahis. savvodahi jalenavi, mohaggi dunnivarao.
- Rsi. 3.10

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2. Pride which is unbending like a pillar of stone drags the soul to hellish existence.
- Sthā. Sū. 4.2
3. A person who is not proud is dear to all. Such a person
alone acquires knowledge, fame and fortune and meets with success at every step.
- Bha. Ārā. 1379
Sixteen Delusion
1. Shed all attachments as a great snake that sheds off its skin.
- Utta. Sū. 19.86
2. The tree whose roots are arid will never flower, however
much it is watered; so also if delusion is conquered, the fruit of karmas will never surface.
- Daśāśru. Sū. 5. 14
3. A little water will suffice to extinguish physical fire
but the waters of all the oceans will not be enough to extinguish the fire of desires and delusion.
— Rși. 3.10

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४. सेणावइम्मि णिहए, जहा सेणा पणस्सई ।
एवं कम्माणि पणस्संति, मोहणिज्जे खयं गए ।। seņāvaimmi ņihae, jahā senā paņassaī. evaṁ kammāņi paņassarti, mohanijje khayam gae.
----- Dasasru. Su. 5.12 ५. मोहेण गब्भं मरणाइ एइ। mohena gabbhaṁ maraņāi ei.
- Aca. Su. 5.3
१७. माया 17. MAYA
१. जाणिज्जइ चिन्तिज्जइ, जम्मजरामरणसंभव दुक्ख ।
न य विसएसु विरज्जई, अहो सुबद्धो कवडगठी ।। jānijjai cintijjai, jammajarāmaranasambhava dukkha. na ya visaesu virajjai, aho subaddho kavadagathi.
___- Upadesa. 204 २. जइ वि य णिगिणे किसे चरे, जइ वि य भुंजिय मासमंतसो ।
जे इह मायाइ मिज्जई, आगंता गन्भायऽणंतसो ।। jai vi ya ņigine kise care, jai viya bhumjiya māsamartaso. je iha māyāi mijjaī, āgamtā gabbhāya’ņamtaso.
-- Su. Kr. Su. 1.2.1.9 ३. सच्चाण सहस्साणि वि, माया एक्कावि णासेदि। saccāņa sahassāņi vi, māyā ekkāvi ņāsedi.
- Bha. Ara. 1384 वंसीमूल केतण समाणं मायं अणुपविढे जीवे, कालं करेइ णेरइएसु उववज्जति। vaṁsimāla ketaņa samāṇar māyaṁ anupavitthe jive, kālaṁ karei ņeraiesu uvavajjati.
- Stha. Su.4.2

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4. Once the army chief is killed, the entire army is vanquished. So also once the delusion-producing karmas are annihilated,all other karmas are destroyed.
117
5. A person under the influence of delusion suffers in the cycle of birth and death.
Seventeen
Illusion
Daśāśru. Sū. 5.12
1. Everyone knows and thinks about the acute pains of birth, old-age and death; still none develop detachment from the sensual pleasures. Oh ! how severe is the knot of illusion.

Acā. Sū. 5.3
Upadeśa, 204
2. He who walks about unclad and grows lean, he who eats only once after months of rigorous fasting, if filled with deceit, will be born endless number of times.
Sū. Kr. Sū. 1.2.1.9
3. Illusion alone is enough to exterminate thousands of truths.
Bha. Ārā. 1384
4. Illusion, strong like the knots in a bamboo tree, drags the soul to hell.

Sthā. Sū. 4.2

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५. मायामोसं वड्डई लोभदोसा।
māyāmosar vaddhai lobhadosā.
- Utta. Su. 32.30
१८. तृष्णा 18. TRSNA
१. जहा लाहो तहा लोहो, लाहा लोहो पवड्डई ।
दोमासकयं कज्जं, कोडिए वि ण णिट्ठियं ।। jahā lāho tahā loho, lāhā loho pavaddhai. domāsakayar kajjar, kodie vi na șitthiyaṁ.
- Utta. Su. 8.17
२. जहा य अंडप्पभवा बलागा, अंडं बलागप्पभवं जहा य ।
एमेव मोहाययणं खु तण्हा, मोहं च तण्हाययणं वयंति ।। jahā ya amďappabhavā balāgā, amdam balāgappabhavam jahā ya. emeva mohāyayanaṁ khu tanhā, moham ca taṇhāyayaņam vayarti.
-- Utta. Su. 32.6
३. सुवण्णरुप्पस्स उ पव्वया भवे, सिया हु केलाससमा असंखया ।
नरस्स लुद्धस्स ण तेहि किंचि, इच्छा हु आगाससमा अणंतिया ।। suvannaruppassa u pavvayā bhave, siyā hu kelāsasamă asamkhayā. narassa luddhassa na tehi kimci, icchā hu āgāsasamā anamtiyā.
- Utta. Su. 9.48
४. पुढवी साली जवा चेव, हिरण्णं पसुभिस्सह ।
पडिपुण्णं णालमेगस्स, इह विज्जा तवं चरे ।। puhavī sālī javā ceva, hiraņņam pasubhissaha. padipuņņam ņālamegassa, iha vijjā tavar care.
--- Utta. Su. 9.49

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5. Greed increases on account of deceit and falsehood.
— Utta. Sū. 32.30
Eighteen Desire
1. The more you get, the more you want; desire increases
with every gain. What starts as two grams of gold, has a tendency to end as millions of grams ( as illustrated in the episode of Kapila Kevali ).
— Utta. Sū. 8.17
2. Just as a crane is produced from an egg and an egg from
a crane, so delusion springs from desire and desire from delusion.
— Utta. Sū. 32.6
3. If there were numberless mountains of gold and silver as
big as mount Kailāśa, they would not satisfy an avaricious man; for avarice is boundless like the sky.
- Utta. Sū. 9.48
4. Knowing that this entire earth with its crops of rice and
barley, with its gold and cattle, all put together, will not satisfy a greedy man, one should practise austerities.
— Utta. Sū. 9.49

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Pearls of Jaina Wisdom
५. लोभपत्ते लोभी समावदेज्जा मोसं वयणाए। lobhapatte lobhi samăvadejjā mosam vayaņāe.
-Aca. Su. 2.15.53
६. किमिरागरत्तवत्थ समाणं लोभमणुपविढे जीवे
कालं करेइ णेरएसु उवज्जति। kimirāgarattavattha samāņam lobhamaņupaviţthe jive kālaṁ karei ņeracsu uvajjati.
-- Sthā. Sū. 4.2
७. धोवं लधुं न खिंसए।
dhovar laddhuṁ na khissae.
- Dasa. Su. 8.29
८. लोभविजएणं संतोसं जणयइ।
lobhavijaeņaṁ santosaṁ janayai.
-
Utta. Su. 29.70
९. तित्तीए असंतीए हाहाभूदस्स घण्णचित्तस्स ।
किं तत्थ होज्ज सुक्खं सदा वि पंपाए गहिदस्स ।। tittie asantie hāhābhūdassa ghaņņacittassa. kiṁ tattha hojja sukkhas sadā vi pampāe gahidassa.
-~-~- Bha. Ara. 1145
१९. मिथ्यात्व 19. MITHYATVA
मिच्छत्तं वेदंतो जीवो, विवरीयदंसणो होइ । ण य धम्मं रोचेदि हु, महुरं पि रसं जहा जरिदो । micchattar vedamto jīvo, vivarīyadamsaņo hoi. ņa ya dhammaṁ rocedi hu, mahuram pi rasaṁ jahā jarido.
– Pañcā. 1.6

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121
5. Influenced by greed, a person resorts to untruth.
- Ācā. Sū. 2.15.53
6. Greed which sticks to the soul like a permanent dye on cloth, drags the soul to the hell.
— Sthā. Sū. 4.2
7. Do not be perturbed if you are unable to get expected profits.
— Daśa. Sū. 8.29
8. By conquering greed, contentment is achieved.
- Utta. Sū. 29.70
9. Can he obtain happiness who is always greedy, discontented, restless and mentally anguished ?
--- Bha. Arā. 1145
Nineteen Wrong Faith
1. Owing to wrong faith, the attitude of a person becomes
perverted. Religion is as unattractive to him as sweet juice to a person suffering from fever for he cannot relish it.
- Pañcā. 1.6

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122
२. मिच्छत्त- परिणदप्पा, तिव्व- कसाएण सुट्टु आविट्ठो । जीवं देहं एक्कं, मण्णंतो होदि बहिरप्पा || micchatta-parinadappa, tivva-kasāena sutthu āvittho. jīvam deham ekkam, manṇamto hodi bahirappā.
३. वेराई कुव्वई वेरी, तओ वेरेहिं रज्जई । पावोवगा य आरंभा, दुक्खफासा य अंतसो ॥
Pearls of Jaina Wisdom
४. सेलथंभसमाणं माणं अणुपविट्ठे जीवे । कालं करेइ णेरएसु उववज्जति ।।
verāyim kuvvaī verī, tao verehim rajjaī. pāvovagā ya āraṁbhā, dukkhaphāsā ya aṁtaso.
५. चउहिं ठाणेहिं संते गुणे नासेज्जाकोहणं, पडिनिवेसेणं, अकयण्णुयाए, मिच्छत्ताभिणिवेसेणं ।
――――
selathambhasamāṇaṁ māṇaṁ aṇupaviṭthe jive.
kālam karei ṇeraesu uvavajjati.
cauhim thanehim samte guṇe nāsejjākohanari, padinivesenari,
akayaṇṇuyãe, micchattābhiṇiveseṇaṁ.

Kārti. 193
६. चउहिं ठाणेहिं जीवा तिरिक्खजोणियत्ताए कम्मं पगरेंति माइल्लयाए, नियडिल्लयाए ।
अलियवयणेणं, कूडतुला कूडमाणेणं ।
Su. Kr. Su. 1.8.7

Stha. Suū. 4.2
cauhim thaṇehim jīvā tirikkhajoniyattãe kammaṁ pagaremti
maillayāe, niyadillayae.
aliyavayaṇeṇaṁ, kūḍatulā kūḍamāṇeṇaṁ.
Stha. SŪ. 4.4
Stha. Su. 4.4

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123
2. A person with wrong faith and under the influence of
strong passions considers the body and the soul to be one. Such a soul is Bahirātmā, i.e., a worldly soul.
- Kārti. 193
3. A person who is inimical is friend of none and therefore
invites enmity. This endless chain brings in its wake ceaseless misery.
- Sū. Kr. Sü. 1.8.7
4. Pride, which is unbending like a pillar of stone prevents a person from being humble and drags the soul to the hell.
-- Sthā. Sū. 4.2
5. Anger, prejudice, ungratefulness and wrong faith are the
four blemishes that destroy all the virtues present in a person.
— Sthā. Sū. 4.4
6. Deception, fraud, telling lie and malpractice in trade are
the four animal instincts which drag the soul to sub-human existence.
- Sthā. Sū. 4.4

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Pearls of Jaina Wisdom
७. जे य चंडे मिए थद्धे, दुव्वाई नियडी सढे । बुज्झइ से अविणीयप्पा, कट्टं सोयगयं जहा ॥
je ya camde mie thaddhe, duvvãi niyaḍī sadhe. bujjhai se aviņīyappā, kattham soyagayam jahā.
२०. परिग्रह
20. PARIGRAHA
१. संगनिमित्तं मारइ, भणइ अलीअं करेइ चोरिक्कं । सेवइ मेहुण मुच्छं, अप्परिमाणं कुणइ जीवो ॥
saṁganimittaṁ mārai, bhaṇai alīam karei corikkaṁ. sevai mehuna muccham, apparimāṇāṁ kuņai jīvo. Bha. Pa. 132
२. मिच्छत्तवेदरागा, तहेव हासादिया य छद्दोसा । चत्तारि तह कसाया, चउदस अब्भंतरा गंथा || बाहिरसंगा खेत्तं वत्थु धणधन्नकुप्पभांडाणि । दुपयचउप्पय जाणाणि, चेव सयणासयणे य तहा ॥
,
micchattavedarāgā, taheva hāsādiyā ya chaddosā. cattari taha kasāyā, caudasa abbhaṁtarā gaṁthā. bāhirasaṁgā khettam, vatthu dhaṇadhannakuppabhāṇḍāni. dupayacauppaya jāṇāni, ceva sayaṇāsayaṇe ya tahā. Bha. Ara. 1118, 1119
३. गंथच्चाओ इंदिय णिवारणे, अंकुसो व हथिस्स । णयरस्स खाइया वि य, इंदियगुत्ती असंगतं ॥

Daśa. Sū. 9.2.3
gamthaccão imdiya ṇivāraṇe, amkuso va hatthissa. ṇayarassa khāiyā vi ya, iṁdiyagutti asaṁgattaṁ.
Bha. Arà. 1168

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7. One who is short-tempered, ignorant, proud, harsh, hypocritical and deceitful drifts in the worldly-current as a piece of log drifting on a stream.
Twenty Possessiveness
――

125
1. It is on account of attachment that a person commits violence, utters lie, commits theft, indulges in sex and develops a yearning for unlimited hoardings.
Daśa. Sū. 9.2.3

2. Attachment leading to possessiveness is of two kinds, viz., internal and external. Internal possessions are of fourteen kinds, viz., 1.wrong faith, 2. carnal desire for woman, 3. carnal desire for man, 4. carnal desire for both, 5. derisive laughter, 6. craving for pleasures, 7. dislike for selfrestraint, 8. grief, 9. fear, 10. aversion, 11. anger, 12. pride, 13. deceit and 14. greed. External possessions are of ten kinds, viz., 1. land and farms, 2. estates and houses, 3. wealth and granary, 4. clothes, 5. utensils, 6. servants, 7. animals, 8. vehicles, 9. beds & cots and 10. furniture. Bha. Ārā. 1118, 1119 3. The renunciation of attachment is useful for controlling the sense-organs as the mahot's hook is useful for controlling an elephant and the moat for protecting a town. Certainly, for the conquest of the senses, freedom from all possessions is a must.
Bhā. Pā. 132
Bha. Ārā. 1169

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Pearls of Jaina Wisdom
४. मुच्छा परिग्गहो वुत्तो। mucchã pariggaho vutto.
- Daśa. Sū. 6.21 ५. अन्ने हरति तं वित्तं, कम्मी कम्मेहि कच्चति। anne harati taṁ vittam, kammi kammehi kaccati.
- Su. Kr. Su. 1.9.4
६. परिग्गहनिविट्ठाण वेर तेसि पवड्डई। pariggahanivitthāņa vera tesi pavaddhai.
- Su. Kr. Su. 1.9.3 ७. बाहिरचाओ विहलो, अब्भंतरगंथजुत्तस्स। bāhiracão vihalo, abbhartaragamthajuttassa.
- Bha. Pa. 13
२१. रागद्वेष 21. RĀGADVEȘA
१. रागो य दोसो वि य कम्मबीयं, कम्मं च मोहप्पभवं वयंति ।
कम्मं च जाई-मरणस्स मूलं, दुक्खं च जाई मरणं वयंति ।। rāgo ya doso vi ya kammabīyarn, kammarn ca mohappabhavan vayaṁti. kammam ca jai-maranassa mālan, dukkhan ca jai-maranam vayanti.
- Utta. Su. 32.7
२. रागे दोसे य दो पावे, पावकम्म-पवत्तणे ।
जे भिक्खू रुंभई निच्चं, स न अच्छइ मंडले ॥ rāge dose ya do pāve, pāvakamma-pavattane. je bhikkhũ rumbhai niccarn, sa na acchai mandale.
-- Utta. Sū. 31.3

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4. Attachament is possessiveness.
--
5. When adverse situation arises, others take away the accumulated wealth, whilst the doer must suffer the consequences of his evil deeds.
127
Daśa. Sü. 6.21
Su. Kr. Sū. 1.9.4
6. Persons deeply engrossed in amassing wealth cause more and more enmity.
Sū. Kr. Sü. 1.9.3
7. The external renunciation of a person is of no avail, if his inner self is knotted with possessiveness.
Twenty One
Attachment and Aversion

1. Attachment and aversion are the root causes of Karma and Karma originates from delusion, Karma is the root cause of birth and death and these (birth and death) are said to be the source of misery.

Bhā. Pā. 13
2. Attachment and aversion are two evils which lead the soul to commit sinful acts. The ascetic who always resists them do not suffer from worldly sojourn.
Utta. Sū. 32.7
Utta. Sü. 31.3

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Pearls of Jaina Wisdom
३. न वि तं कुणइ अमित्तो, सुट्ट वि य विराहिओ समत्थो वि ।
जं दो वि अनिग्गहिया, करंति रागो य दोसो य ।। na vi tar kuņai amitto, sutthu vi ya virāhio samattho vi. jaí do vi aniggahiyā, karamti rāgo ya doso ya.
___ - Ma. Sa. 198
४. तं जइ इच्छसि गंतुं, तीरं भवसायरस्स घोरस्स।
तो तव-संजम-भंडं, सुविहिय! गिण्हाहि तूरंतो ।। tam jai icchasi gamtum, tīram bhavasāyarassa ghorassa. to tava-samjama-bhamdam, suvihiya ! ginhāhi tūrarto.
- Ma. Sa. 202
५. कम्मासव-दाराई, निरुभियव्वाई इंदियाई च ।
हंतव्वा य कसाया, तिविहं-तिविहेणं मुक्खत्थ ।। kammāsava-dārāim, nirubhiyavvāim imdiyāiń ca. haṁtavvā ya kasāyā, tiviham-tivihenam mukkhattha.
-- Ma. Sa. 619
६. एगओ विरई कुज्जा, एगओ य पवत्तणं ।
असंजमे नियत्तिं च, संजमे य पवत्तणं ।। egao viraim kujjā, egao ya pavattanam. asamjame niyattim ca, samjame ya pavattanam.
-- Utta. Su31.2
७. खीरे दूसिं जधा पप्पं, विणासमुवगच्छति ।
एवं रागो व दोसो य, बंभचेर विणासणो । khīre dūsim jadhā pappam, viņāsamuvagacchati. evar rāgo va doso ya, bambhacera viņāsaņo.
- Rsi. 3.7
८. जतिभागगया मत्ता, रागादीणं तहा चयो कम्मे। jatibhāgagayā mattā, rāgādīņam tahā cayo kamme.
-- Br. Bhā. 2515

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3. Even the most offended and powerful enemy does not cause as much harm as uncontrolled attachment and aversion do.
129
4. If you desire to cross the terrible ocean of worldly existence, Oh virtuous one, better you quickly board the boat of austerity and self-restraint.
――――
Ma. Sa. 198
5. To attain liberation, one must block all passages of karmic influx through the three modes of activity (i.e., mind, speech and body) and conquer the sense-organs and passions. One should neither commit sin, nor cause it to be done, nor approve of the sinful activities of others.

Ma. Sa. 202
Ma. Sa. 619 6. One should desist from one thing and practise another; one should give up sinful activities and practise self control. Utta. Su. 31.2

7. Just as a little sourness curdles the milk, so also attachment and aversion destroy the continence of an ascetic. - Rși. 3.7
8. Karmic bondage is low, medium or intense in direct proportion to the degree of attachment.
- Br. Bha. 2515

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Pearls of Jaina Wisdom
२२. चार कषाय
22. CARA KASAYA १. कोहं माणं च मायं च; लोभं च पापवड्वणं ।
वमे चत्तारि दोसे उ, इच्छन्तो हियमप्पणो ।। koham māņaṁ ca māyaṁ ca, lobhaṁ ca pāpavaddhanam. vame cattāri dose u, iccharnto hiyamappaño.
- Dasa. Su. 8.37 २. उवसमेण हणे कोहं, माणं मद्दवया जिणे ।
मायं च अज्जुवभावेणं, लोभं संतोसओ जिणे ॥ uvasameņa hane kohaṁ, mānam maddavayā jīņe. māyaṁ ca ajjuvabhāvenam, lobhaṁ santosao jine
- Daśa. Sū. 8.39 ३. साहरे हत्थ पाये य, मणं पंचेदियाणि य ।
पावगं च परिणाम, भासादोसं च तारिसं ॥ sāhare hattha päye ya, maņaṁ parceṁdiyāņi ya. pāvagaṁ ca pariņāmam, bhāsādosaṁ ca tārisam.
- Su. Kr. Su. 1.8.17
४. से जाणमजाणं वा, कट्ट आहम्मियं पयं ।
संवरे खिप्पमपाणं, बीयं तं न समायरे ॥ se jāņamajāņam vā, kastu āhammiyaṁ payam. samvare khippamappāņam, bīyam tam na samāyare.
__--- Dasa. Su. 8.31
५. कसाया अग्गिणो वुत्ता, सुयसीलतवो जलं ।
सुयधाराभिहया सन्ता, भिन्ना हु न डहंति मे ।। kasaya aggino vutta, suyasilatavo jalam. suyadhārābhihayā samtā, bhinnā hu na daharti me.
- Utta. Su. 23.53 ६. होदि कसाउम्मत्तो, उम्मत्तो तध ण पित्तउम्मत्तो। hodi kasāummatto, ummatto tadha ņa pittaummatto.
- Bha. Ara. 1331

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Twenty Two
Four Deadly Passions 1. Anger, pride, deceit and greed are the four powerful enemies
which stimulate sinful deeds. One who desires the welfare of his self should renounce these four flaws.
— Daša. Sû. 8.37
2. Conquer anger by forgiveness, pride by humility, deceit by straight-forwardness and greed by contentment.
— Daśa. Sū. 8.39
3. An aspirant should keep his mind, five sense-organs, hands
and feet under his control and save himself from falling prey to evil thoughts and the use of evil language.
-- Sū. Kr. Sū. 1.8.17
4. When a sinful deed is committed whether intentionally
or unintentionally, one should immediately desist from that with a resolve not to repeat it.
— Daśa. Sū. 8.31
5. I experience peace when the fire of the four deadly passions
is extinguished by the water of scriptural knowledge, noble conduct and austerity.
- Utta. Sū. 23.53
6. Truly speaking, a person becomes more insane by passions than by biological imbalances.
- Bha. Ārā. 1331

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Pearls of Jaina Wisdom
७. दुक्खं हवं जस्स न होइ मोहो, मोहो हओ जस्स न होइ तण्हा । तण्हा हया जस्स न होइ लोहो, लोहो हओ जस्स न किंचणाई |
dukkham hayaṁ jassa na hoi moho, moho hao jassa na hoi taṇhā.
taṇhā hayā jassa na hoi loho, loho hao jassa na kiṁcaṇāiṁ.
८. कोहो पीईं पणासेइ, माणो विणय नासणो । माया मित्ताणि नासेइ, लोभो सव्व विणासणो ||
koho piim paṇāsei, māņo viņaya nāsaṇo. māyā mittāṇi nasei, lobho savva viņāsaṇo.
९. कोहं माणं निगिण्हित्ता, मायं लोभं च सव्वसो इंदियाई वसे काउं, अप्पाणं उवसंहरे ||
१०. अणथोवं वणथोवं, अग्गीथोवं कसायथोवं च । न हु भे वीससियव्वं, थोवं पि हु तं बहु होइ ॥
Utta. Sü. 32.8
kohaṁ māņaṁ nigiņhittā, māyaṁ lobhaṁ ya savvaso. indiyäim vase kāum, appāṇam uvasaṁhare.

Daśa. Sū. 8.38
aṇathovaṁ vaṇathovam, aggīthovaṁ kasāyathovaṁ ca. na hu bhe visasiyavvam, thovam pi hu tam bahu hoi. Ava. Ni. 120

Utta. Sū. 22.47
११. संसारस्स उ मूलं कम्मं, तस्स वि हुंति य कसाया।
saṁsārassa u mūlaṁ kammam, tassa vi huṁti ya kasāyā.
Aca. Ni. 189

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133
7. He who has got rid of delusion has his misery destroyed;
he who has got rid of desire has his delusion destroyed, he who has got rid of greed has his desire destroyed and he who owns nothing has his greed destroyed.
- Utta. Sū. 32.8
8. Anger spoils good relations, pride destroys humility, deceit destroys amity and greed destroys everything.
— Daśa. Sū. 8.38
9. By conquering the four passions - anger, pride, deceit and
greed and subduing the senses, absorb yourself in the contemplation of the self.
-- Utta. Sū. 22.47
10. One should not be complacent with a small debt, a slight
wound, a spark of fire and insignificant passion, because what is insignificant now may soon become uncontrollable.
- Ava. Ni. 120
11. Karma is the root cause of worldly sojourn and passions are the cause of karma.
- Ācā. Ni. 189

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Chapter VI CONQUEST OF MIND
The mind is like a furious elephant which is very difficult to control. It can be controlled only by the goad of right knowlege.
To purify the mind, one should always concentrate on righteous meditation ( Dharma-Dhyāna). The mind should be constantly engaged in right reflections and kept away from evil thoughts.
It is said, "A Ta o ni Arui HERT:1” i. e., mind is the cause of both bondage and liberation.
Mind should be trained to make use of the senses, body, wealth, etc. for the welfare of the self and humanity. If the mind is affected by attachment and passions, it results in the bondage of the soul in the worldly sojourn. But if the mind is freed from attachment and passions, it leads to emancipation.

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२३. मन
23. MANA १. पहावंतं निगिण्हामि, सुयरस्सी-समाहियं ।
न मे गच्छइ उम्मग्गं, मग्गं च पडिवज्जई ।। pahāvamtaim niginhami, suyarassi-samāhiyam. na me gacchai ummaggaṁ, maggaṁ ca paờivajjai.
- Utta. Su. 23.56
२. मणो साहसिओ भीमो, दुट्ठसो परिधावई ।
तं सम्मं तु निगिण्हामि, धम्मसिक्खाइ कन्थगं ।। maņo sāhasio bhimo, dutthaso paridhăvai. taṁ sammam tu nigiņhāmi, dhammasikkhāi kanthagar.
- Utta. Sū 23.58
३. अणेग चित्ते खलु अयं पुरिसे ।
केयणं अरिहइ पूरइत्तए ।। anega citte khalu ayam purise. keyaņam arihai pūraittae.
- Aca. Su. 1.3.2.7
४. सुहमे सल्ले दुरुद्धरे।
suhume salle duruddhare.
-- Su. Kr. Su. 1.2.2.11
५. अकुसलमण निरोहो, कुसलमण उदीरणं चेव । akusalamaņa niroho, kusalamaņa udiraņam ceva.
- Vya. Bhā. 77
६. जह मक्कडओ खणमवि मज्झत्थो अच्छिउंन सक्केइ ।
तह खणमवि मज्झत्थो, सिएहि विणा न होइ मणो । jaha makkadao khaṇamavi majjhattho acchiur na sakkei. taha khanamavi majjattho, siehiṁ viņā na hoi mano.
-Bha. Pa.84

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Twenty Three
Mind
1. I control the horse which gallops by the bridle of know
ledge; being controlled it does not go astray and moves on the right path.
- Utta. Sū. 23.56
2. The mind is that fierce, unruly and dreadful horse which
runs hither and thither in all directions. I control it by the discipline of Dharma so that it becomes a well-trained kanthaka*-steed.
-- Utta. Sū. 23.58
3. The mind of man is fickle. He wants to fulfill all his desires which is as impossible as filling a sieve with water.
— Ācā. Cü. 1.3.2.7
4. Difficult it is to remove the acute thorns of perversion from the mind.
- Sū. Kr. Sü 1.2.2.11
5. Relinquish all inauspicious thoughts from the mind and let auspicious thoughts flow in from all directions.
- Vya. Bhā. 77
6. Just as a monkey cannot remain still even for a single
moment, so also the mind cannot remain free from evil thoughts even for a single moment.
--- Bhā. Pā. 84 * Kanthaka : The horse of Buddha is called Kanthaka.

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138
Pearls of Jaina Wisdom
७. मणुस्सहिदयं पुणिणं, गहणं दुव्वियाणकं। maņussahidayam puniņam, gahaņam duvviyāņakam.
- Rsi. 4.6
८. मणंसलिले थिरभूए, दीसइ अप्पा तहा विमले। maņaṁsalile thirabhue, disai appā tahā vimale.
--- Ta. Sa. 41
मणसंजमो णाम अकुसल मणनिरोहो, कुसलमण उदीरणं वा। manasamjamo ņāma akusala mañaniroho, kusalamaņa udīranam vā.
--- Daśa. Cū. 1
१०. मणं परिजाणइ से णिग्गंथे।
maņam parijāņai se nigganthe.
-Aca. Su. 2.3.15.1
११. आरण्णवो वि मत्तो हत्थी णियमिज्जदेवरत्ताए।
जह तह णियमिज्जदिसो णाणवरत्ताएमणहत्थी ।। ārannavo vi matto hatthi niyamijjade varattāe. jaha taha șiyamijjadi so ņāņavarattāe maņahatthi.
__- Bha. Ara. 763
१२. जह्मि य वारिदमेत्ते सव्वे संसारकारया दोसा ।
णासंति रागदोसादिया हु सज्जो मणुस्सस्स ।। jahmi ya vāridamette savve saṁsārakārayā dosā. ņāsamti rāgadosādiyā hu sajjo maņussassa.
- Bha. Ara. 138

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7. As the mind of man is unfathomable, it is difficult to apprehend it.
— Rși. 4.6
8. When the mind becomes stable like the water of a clear pond, then the reflection of the soul can be seen in it.
- Ta. Sā. 41
9. Restraint of mind is perfected when it is free from inauspicious thoughts and full of auspicious thoughts.
-- Daśa. Cū. 1
10. An ascetic ( Nirgrantha) is one who has complete mastery over his mind.
— Ācā. Sū. 2.3.15.1
11. The frenzied elephant is controlled and held captive by
the chains, so also the unstable mind is controlled and held captive by the chains of knowledge
- Bha. Ārā. 763
12. Only when the mind is under control, can attachment
and aversion, which are the causes of worldly sufferings, be destroyed.
— Bha. Ārā. 138

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Page #179

Chapter VII KARMA
The doctrine of karma is one of the most significant tenets of Indian thought. It has profoundly influenced the life of the people in India. Every event in the life of an individual occurs due to the karmas accumulated in his previous births.
According to Jainism, karma is an aggregate of material particles, very fine and imperceptible to the senses. These material particles, through the activities of body, mind and speech get into the soul and are tied to it according to the modifications of the soul consisting of passions. Thus the Karma leads the soul to worldly bondage. As long as it is associated with karma, the soul can never be liberated.
The most important achievement of Lord Mahāvīra in the spiritual field was the establishment of karma in place of the creator God. He stressed the importance of self-efforts and purity of conduct in place of devotion to God. He said :
"सुचिण्णा कम्मा सुचिण्णफला भवंति ।
दुचिण्णा कम्मा दुचिण्णफला भवंति ॥" i. e., auspicious karmas bring beneficial results and evil karmas bring harmful results.
( Aupa. Sū. 56 )

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२४. कर्म-सूत्र 24. KARMA-SUTRA
१. जमिणं जगई पुढो जगा, कम्मेहिं लुप्पंति पाणिणो ।
सयमेव कडेहिं गाहइ, नो तस्स मुच्चेज्जऽपुट्ठयं ।। jamiņam jagai puḥho jagā, kammehim luppamti pāņiņo. sayameva kadehim gāhai, no tassa muccejja'putthayaṁ.
- Su. Kr. Su. 1.2.4 २. सव्वे सयकम्मकप्पिया, अव्वत्तेण दुहेण पाणिणो । हिंडंति भयाउला सढा, जाइ-जरामरणोहिऽभिट्ठया ।। savve sayakammakappiyā, avvatteņa duheņa pāņiņo. hindamti bhayāula sadhā, jai-jaramaranohi'bhidduya.
__ - Su. Kr. Su. 1.2.3.18 ३. अट्ठ कम्माई वोच्छामि, आणुपुव्विं जहक्कम ।
जेहिं बद्धो अयं जीवो, संसारे परियट्टई ।। attha kammāim vocchāmi, āņupuvvim jahakkamam. jehim baddho ayam jivo, samsāre pariyattai.
___ - Utta. Su. 33.1 ४. नाणस्सावरणिज्जं, दंसणावरणं तहा ।
वेयणिज्जं तहा मोहं, आउकम्मं तहेव य ॥ नामकम्मं च गोयं च, अंतरायं तहेव य । एवमेयाई कम्माई, अट्ठव उ समासओ ।। nānassāvaranijjam, darsanăvaranam tahā. veyanijjam tahā moham, āukammam taheva ya. nāmakammam ca goyarn ca, artarāyam taheva ya. evameyāim kammāim, attheva u samāsao.
- Utta. Su. 33.2,3 ५. जं जं समयं जीवो, आविसइ जेण जेण भावेण ।
सो तंसि-तमि समए, सुहासुहं बंधए कम्मं ।। jam jar samayam jivo, āvisai jena jena bhāveņa. so tamsi-tanmi samae, suhāsuhaun bandhae kammarn.
-Upadesa. 24

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Twenty Four Doctrine of Karma
1. Influenced by their own karmas, all beings wander in the
wheel of Saṁsāra and suffer according to their previously acquired karmas. Without experiencing the fruit of the acquired karmas, they will never be liberated.
Sü. Ks. Sū. 1.2.4 2. All living beings owe their present form of existence to
their own karmas. Unable to express the endless sufferings that they undergo, they take various forms in the fourfold existence and remain fearful of birth, old age and death.
— Sü. Kr. Sū. 1.2.3.18 3. The karmas, bound by which the soul wanders in the cycle of birth and death, are eight in number; they are as follows:
- Utta. Sū. 33.1
4. (i) Knowledge obscuring ( jñānāvaraṇīya), (ii ) vision
obscuring ( darśanāvaraniya ), ( iii ) feeling producing ( vedaniya), (iv) deluding (Mohanīya), (v) longevity determining ( Āyu ), ( vi ) form determining ( Nāma ), (vii ) status determining (Gotra) and 8. power obscuring (Antarāya).
- Utta. Sū. 33.2,3
5. Whenever a soul experiences this or that mental state at
that very time it gets bound by a corresponding auspicious or inauspicious karma.
- Upadeśa. 24

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Pearls of Jaina Wisdom
६. कम्मं चिणंति सवसा, तस्सुदयम्मि उ परव्वसा होति ।
रुक्खं दुरूहइ सवसो, विगलइ स परव्वसो तत्तो ।। kammar ciņamti savasā, tassudayammi u paravvasā homti. rukkhar durūhai savaso, vigalai sa paravvaso tatto.
--- Br. Bha. 2989
७. कम्मवसा खलु जीवा, जीववसाई कहिंचि कम्माई।
कत्थइ धणिओ बलवं, धारणिओ कत्थइ बलवं ।। kammavasā khalu jīvā, jīvavasāim kahimci kammāim. katthai dhaņio balavar, dhāraṇio katthai balavaṁ.
--Br. Bhā. 2690
८. कायसा वयसा मत्ते, वित्ते गिद्धे य इत्थिस ।
दुहओ मलं संचिणइ, सिसुणागु व्व मट्टियं ।। kāyasā vayasā matte, vitte giddhe ya itthisu. duhao malam samciņai, sisuņāgu vva mattiyam.
- Utta. Su. 5.10
९. न तस्स दुक्खं विभयन्ति नाइयो, न मित्तवग्गा न सुया न बंधवा ।
एक्को सयं पच्चणुहोइ दुक्खं, कत्तारमेव अणुजाइ कम्मं ।। na tassa dukkhaṁ vibhayanti näiyo, na mittavagga na suyā na baṁdhavā. ekko sayam paccaņuhoi dukkham, kattārameva anujāi kammaṁ.
- Utta. Su. 13.23
१०. चित्तं न दूषयितव्यम्।
cittar na düşayita vyamn.
- Su. Kr. Cu. 1.2.2
११. रत्तो बंधदि कम्मं, मुंचदि जीवो विरागसंपण्णो। ratto barndhadi kammar, mumcadi jīvo virāgasampaņņo.
- Sa. Sa. 150

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6. Just as a person is free while climbing a tree but becomes
powerless when he starts falling ( due to carelessness ), so also the soul is free while accumulating the karma, but is helpless when karma ripens.
— Br. Bhā. 2989
7. At times (i. e., at the time of fruition ) the living beings
are controlled by karmas while at other times (i.e., at the time of action ) the karmas are controlled by the living beings. Just as sometimes (while lending the money ) the creditor is in a stronger position but at the time of returning it, the debtor is in a stronger position.
- Br. Bhā. 2690 8. Whoever is careless about his physical activities and
speech and covetous of wealth and woman, accumulates karmic dirt of attachment and aversion in two ways just as an earthworm collects mud by both ways (by its body and mouth ).
- Utta. Sū. 5.10 9. Neither one's kith and kin, nor one's friends and relatives
can share the burden of one's sorrow. One has to bear the sufferings all alone, because the karmas pursue the doer only.
— Utta. Sū. 13.23
10. Let not your mind be vitiated.
- Sū. Kr. Cū. 1.2.2
11. Attachment binds the soul; detachment frees the soul.
- Sa. Sā. 150

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146
१२. जं जारिसं पुव्वमकासि कम्मं, तव आगच्छति संपराए ।
jaṁ jārisaṁ puvvamakāsi kammaṁn, taheva agacchati saṁparãe.
Pearls of Jaina Wisdom
१३. ण हि णिरवेक्खो चागो, ण हवदि भिक्खुस्स आसयविसुद्धी । अविसुद्धस्स य चित्ते, कहं णु कम्मक्खओ बिहिओ होदि ।।
na hi niravekkho cãgo, na havadi bhikkhussa āsayavisuddhi. avisuddhassa ya citte, kahaṁ ņu kammakkhao bihio hodi. Pra. Sa. 3.20
१४. जह खलु झुसिरं कट्टं, सुचिरं सुक्कं लहुं डहइ अग्गी । तह खलु खवंति कम्मं, सम्मचरणे ठिया साहू || jaha khalu jhusiraṁ kaṭṭhaṁ, suciram sukkam lahum dahai aggi. taha khalu khavamti kammam, sammacarane thiyā sāhu.
१६. सुचिण्णा कम्मा सुचिण्णफला भवंति । दुचिण्णा कम्मा दुचिण्णफला भवंति ।।
SūŪ. Kr. SūŪ. 1.5.2.23
१५. णं य वत्थुदो दु बंधो, अज्झवसाणेण बंधोत्थि ।
ṇa ya vatthudo du baṁdho, ajjhavasāṇeṇa baṁdhotthi.
Sa. Sa. 265
१७. जहा दड्डाण बीयाणं, ण जायंति पुणंकुरा । कम्मबीएस दड्ढेसु, न जायंति भवंकुरा ||
suciņņā kammā suciņṇaphalā bhavamti. duciņņā kammā duciņṇaphalā bhavaṁti.

―
Aca. Ni. 234
jahā daddhāṇa bīyāṇaṁ, ṇa jāyaṁti puṇaṁkurā. kammabiesu daḍḍhesu, na jāyaṁti bhavaṁkurā.
Aupa. Sū. 71

- Daśaśru. Sū. 5.7.15

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12. Past Karmas will catch you definitely in the future.
-- Sū. Ks. Sū 1.5.2.33
13. As long as there is no renunciation ( absolutely ) free from
( any ) expectation, the ascetic cannot attain purification of mind; how can he annihilate the karma, when he is of impure mind ?
— Pra. Sā. 3.20
14. Just as fire quickly destroys an old, dry and hollow log of
wood, so also an aspirant practising right conduct quickly destroys the accumulated karma.
- Ācā. Ni. 234
15. Bondage is not due to materials but it is due to attachment and aversion.
- Sa. Sā. 265
16. Auspicious karmas bring beneficial results and evil karmas bring in harmful results.
— Aupa. Sū. 71
17. Once the seed is burnt, it does not sprout (out ) again, so
also once the karmas are destroyed, the sprouting (of these karmic seeds ) in the from of birth and death will never take place.
- Daśāśru. Sū. 5.7.15

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Pearls of Jaina Wisdom
१८. जो सो मणप्पसादो, जायइ सो निज्जरं कुणति। jo so manappasādo, jāyai so nijjaraṁ kuņati.
- Vya. Bhā. 6.190 १९. जतिभागगया मत्ता, रागादीणं तहा चयो कम्मे। jatibhāgagayā mattā, rāgādīņam tahā cayo kamme.
__--- Br. Bhā. 2515
२०. दोसा जेण निरंभंति, जेण खिज्जंति पुव्वकम्माई ।
सो सो मोक्खोवाओ, रोगावत्थासु समणं व ॥ dosā jeņa nirumbhamti, jeņa khijjarti puvvakammāií. so so mokkhovão, rogāvatthāsu samanar va.
-- Br. Bha. 3331
२१. कडाण कम्माण ण मोक्ख अथि।
kadāņa kammāņa na mokkha atthi.
- Utta. Su. 4.3

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18. Those thoughts which purify the mind result in Nirjarā (annihilation of karmas ).
-- Vya. Bhā. 6.190
19. Karmic bondage will be less, medium or intense according to the degree of attachment of a person.
– Br. Bhā. 2515
Any spiritual practice by which the attachment is reduced and the accumulated karmas are annihilated, is the path of emancipation as only that method of treatment is useful which cures the patient.
– BỊ. Bhã. 3331
21. None can escape the effect of their own past karmas.
- Utta. Sū. 4.3

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Chapter VIII REFLECTIONS
Mind, body and speech are the three channels of activity. The activities may either be auspicious or inauspicious and this depends upon one's reflections or contemplations. As is the reflection, so is the kind of activity.
Maharși Patañjali in Yogadarśana has compared the reflections to the current of the river and said
चित्तनदी नाम उभयतो वाहिनी। i. e., the river of consciousness flows in both directions upward ( auspicious ) as well as downward ( inauspicious ). The river flows in the direction of the current, so is the case with reflections. If the reflections are auspicious then one progresses on the path of righteousness and experiences supreme bliss.
Lord Mahāvīra says, “an aspirant who has purified his soul by meditating on these reflections is compared to a sailing ship; just as a ship crosses the ocean so also the aspirant crosses the ocean of birth and death and is released from all misery.
( Sū. Kr. Sū. 1.15.5 )

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152
२५. अनुप्रेक्षा ( भावना )
25. ANUPREKṢĀ (BHĀVANĀ)
१. झाणोवरमेऽवि मुणी, णिच्चमणिच्चाइभावणापरमो । होइ सुभावियचित्तो, धम्मज्झाणेण जो पुव्विं ॥
Pearls of Jaina Wisdom
jhānovarame’vi muni, niccamaniccaibhāvanāparamo. hoi subhāviyacitto, dhammajjhāṇeṇa jo puvvim.
५.
२. अद्भुवमसरणमेगत्त- मन्नतसंसारलोयमसुइत्तं । आसवसंवरणिज्जर-धम्मं बोधिं च चिंतिज्ज ॥
addhuvamasaraṇamegatta-mannatasaṁsäraloyamasuittaṁ.
३. भावणाजोगसुद्धप्पा, जले णावा व अहिया । नावा व तीरसंपन्ना, सव्वदुक्खा तिउट्टइ ||
४. भावरहिओ न सिज्झइ ।
āsavasaṁvaraṇijjara-dhammam bodhim ca cimtijja.
Bha. Ara. 1715
bhāvarahio na sijjhai.
- Dhyāna. 65
bhāvaṇājogasuddhappā, jale ṇāvā va ahiyā. nāvā va tīrasaṁpannā, savvadukkhā tiuṭṭai.
---

- Su. Kr. Su. 1.15.5

परिणामादो बंधो, मुक्खो जिणसासणे दिट्ठो ।
pariņāmādo baṁdho, mukkho jiņasāsaṇe dittho.
Bha. Pa. 4
Bhā. Pa. 116

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153
Twenty Five Reflections
1. An ascetic desirous of emancipation should first practise
righteous meditation ( Dharma Dhyāna) and thereafter for ever reflect upon the twelve-fold reflections, viz., fleeting nature of things, helplessness of all relations and material establishments and others as laid down.
-- Dhyāna. 65
2. The twelve-fold reflections to be contemplated are:(i) The
ephemeral nature of all things, (ii) The utter helplessness of being in face of death, (iii) The loneliness of each individual in the transmigratory cycle, (iv) The nature of self as distinct from body, (v) The cycle of birth and death, (vi) The nature of the constituents of the universe, (vii) Impurity of the body, ( viii ) Inflow of karma, ( ix ) Stoppage of karma, ( x ) Dissociation of karma, (xi) The exposition of Dharma and (xii) Rarity of enlightenment.
- Bha. Āra. 1715 3. An aspirant who has purified his soul by meditating on
these reflections is compared to a sailing ship. Just as a ship crosses an ocean, so also the aspirant crosses the ocean of birth and death and is released from all miseries.
- Sū. Kr. Sū. 1.15.5 4. A person who is devoid of sublime thoughts can never accomplish perfection.
- Bhā. Pā. 4
5. The Jaina faith stipulates that bondage and liberation depend on the thought process of the soul.
- Bhā. Pā. 116

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Pearls of Jaina Wisdom
६. छिंदंति भावसमणा, झाण- कुठारेहिं भव-रुक्खं ।
chimdarnti bhāvasamana, jhāna- kuthārehim bhava-rukkhari.
Bhā. Pa. 122
"
७. तहिं तहिं सुयक्खायं से य सच्चे सुआहिए । सया सच्चेण संपण्णे, मेत्तिं भूएहि कप्पए ।
tahim tahim suyakkhāyaṁ, se ya sacce suāhie. sayā sacceṇa sampanne, mettim bhuehi kappae.
-
२६. अनित्य - भावना
26. ANITYA-BHĀVANĀ
१. अच्चेइ कालो तूरंति राइओ, न यावि भोगा पुरसाण णिच्चा । उविच्च भोगा पुरिसं चयंति, दुमं जहा खीणफलं व पक्खी ॥
accei kālo tūraṁti rãio,
na yāvi bhoga purasāṇa ṇiccā. uvicca bhogā purisaṁ cayaṁti, dumam jahā khīṇaphalaṁ va pakkhi.
SŪ. Kr. SŪ. 1.15.3

२. डहरा वुड्ढा य पासह, गब्भत्था वि चयंति माणवा । सेणे जह वट्टयं हरे, एवं आउखयम्मि तुट्टई ॥
――――
dahara vuddha ya pāsaha, gabbhatthā vi cayaṁti māṇavā. sene jaha vattayam hare, evam äukhayammi tuṭṭai.
-
Utta. SŪ. 13.31
- SŪ. Kr. Sū. 1.2.1.2
३. कामे पत्थेमाणा अकामा जंति दुग्गई ।
kāme patthemāṇā akāmā jaṁti duggaiṁ.

Utta. SŪ. 9.53

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6. The ascetics being noble in thought and spirit cut the tree of transmigration with the axe of meditation.
- Bhā. Pā. 122
7. All the thoughts expounded by the liberated ones are true.
A person, whose self is filled with noble thoughts, always speaks the truth and is friendly towards all creatures.
- Sū. Kr. Sū. 1.15.3
Twenty Six Reflections on Impermanence
1. Time is flecting and the nights are ticking by. The worldly
pleasures are transient. Just as the birds abandon the tree when it become barren, so also the worldly temptations desert a person who becomes incompetent.
- Utta. Sū. 13.31
2. Just as a hawk pounces upon the partridge and makes it
bereft of life, so also when the life-span of a person comes to an end, death snatches him from life. Young and old, even the child in the womb, are not spared by death.
---- Sū. Ks. Sū. 1.2.1.2
3. Even in the absence of involvement mere desire for sensual pleasures binds one to a lower existence.
— Utta. Sū. 9.53

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४. उवणिज्जइ जीवियमप्पमायं, वण्णं जरा हरई नरस्स रायं ।
पंचालराया ! वयणं सुणाहि, मा कासि कम्माई महालयाई ॥ uvanijjai jiviyamappamāyam, vaņņam jarā haraiṁ narassa rāyaḥ. parcālarāyā ! vayaņaṁ suņāhi, mā kāsi kammāiṁ mahālayāim.
- Utta. Su. 13.26
५. सामग्गिंदिय रुवं आरोग्गं जोव्वणं बलं तेजं ।
सोहग्गं लावण्णं सुरधणुमिव सस्सयं ण हवे ।। sāmaggimdiya ruvam āroggam jovvaņam balam tejam. sohaggam lāvannaṁ suradhaņumiva sassyam na have.
-Ku. A.4
६. जं किंचि वि उपण्णं, तस्स विणासो हवेइ णियमेव ।
परिणामसरूवेण वि, ण य किंचि वि सासयं अत्थि ॥ jam kimci vi uppaņņam, tassa viņāso havei șiyameva. pariņāmasarūveņa vi, na ya kimci vi sāsayas atthi.
- Dvā. A. 4.
७. जलबुब्बसारिच्छं, धण-जोव्वणजीवियं पि पेच्छंता ।
मण्णंति तो वि णिच्चं, अइबलिओ मोहमाहप्पो ।। jalabubbasāriccham, dhana-jovvanajiviyam pipecchamta. mannaṁti to vi niccaṁ, aibalio mohamāhappo.
- Dva. A. 21
८. जीवियं चेव रूवं च, विज्जुसंपायचंचलं ।
जत्थ तं मुज्झसि रायं, पेच्चत्थं नाव बुज्झसि ॥ jiviyaṁ ceva rūvar ca, vijjusampāyacamcalar. jattha tar mujjhasi rāyar, peccatthaṁ nāva bujjhasi.
- Utta. SU. 18.13

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4. Life is inexorably advancing towards death. Old age is
constantly depriving man of youthfulness and charm. Oh king of Pāñcāla ! listen to me, do not indulge in cardinal sins.
- Utta. Su. 13.26
5. All the senses, beauty, health, youth, vigour, magnificence,
fortune and elegance are not eternal but illusory and ephemeral like a rainbow.
- Ku. A. 4
6. It is the natural law that whatever originates has to face
extinction definitely. From this point of continued mutation nothing is permanent and everlasting.
- Dvā. A. 4
7. It is surprising that although man sees wealth, youth and
life to be transient and perishable like water bubbles, he views them as everlasting. Such is the forceful power of delusion.
-- Dvā. A. 21
8. Transient like a stroke of lightning are life and beauty
which you love so much. Oh king ! why don't you comprehend what will benefit you in life hereafter ?
- Utta. Sū. 18.13

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२७. अशरण-भावना 27. AŚARAŅA-BHĀVANĀ
१. जहेह सीहो व मियं गहाय, मच्चू नरं नेइ हु अंतकाले ।
न तस्स माया व पिया व भाया, कालम्मि तम्मंसहरा भवंति ।। jaheha sīho va miyaṁ gahāya, maccū narar nei hu aṁtakāle. na tassa māyā va piyā va bhāyā, kālammi tammaṁsaharā bhavasti.
- Utta. Sh. 13.22 २. वित्तं पसवो य नाइयो, तं बाले सरणं ति मनई ।
एए मम तेसु वी अहं, नो ताणं सरणं न विज्जई ।। vittaṁ pasavo ya nãiyo, tas bāle saraṇam ti mannai. e-e mama tesu vi aham, no tānam saranam na vijjai.
- Su. Kr. Su. 1.2.3.16
३. अब्भागमियम्मि वा दुहे, अहवोवक्कमिए भवंत ए।
एगस्स गई य आगई, विदुमंता सरणं न मनई ॥ abbhāgamiyammi vä duhe, ahavovakkamie bhavarta e. egassa gai ya āgas, vidumamtā saranaṁ na mannai.
- Su. Kr. Su. 1.2.3.17 ४. सव्वं जगं जइ तुहं, सव्वं वा वि धणं भवे ।
सव्वं पि ते अपज्जत्तं, नेव ताणाय तं तवे ।। savvam jagar jai tuhaṁ, savvar vā vi dhanaṁ bhave. savvaṁ pi te apajjattam, neva tāņāya tam tave.
– Utta. Sū. 14.39
५. माया पिया ण्हुसा भाया, भज्जा पुत्ता य ओरसा ।
नालं ते मम ताणाय, लुप्पंतस्स सकम्मुणा ।। māyā piyā nhusā bhāyā, bhajjā puttā ya orasā. nālaṁ te mama tāņāya, luppartassa sakammuņā.
-- Utta. Su. 6.3

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Twenty Seven
Reflections on Helplessness
➖➖➖
1. At the cessation of life, death grabs one's life, as the lion at one scoop takes away a deer. Mother or father or relanone can come to one's rescue at this crucial hour. Utta. Su. 13.22
tives
2. He is unwise who deems wealth, possessions and relatives to be his protectors and believes that they belong to him and he belongs to them. But in adversity, neither can they protect nor offer him shelter.
159
Sū. Kr. Sũ. 1.2.3.16
3. When a person is in distress, he alone bears that affliction. When his life-span comes to an end, he must depart and return alone. The wise believe that there is nothing to protect him.
Sū. Kṛ. Sū. 1.2.3.17
4. If the entire universe belongs to you and all its treasures are yours, they still can neither satisfy your craving nor do they have the capacity to give you shelter.

5. A wise person should reflect thus, "Mother, father, daughter-in-law, brother, wife, sons and relatives none can rescue me from the afflictions caused by my own karmic deeds."

Utta. Sū. 14.39
―――
Utta. Sü. 6.3

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६. नत्थि केइ परमाणुपोग्गलमेत्ते वि पएसे । जत्थं णं अयं जीवे न जाए वा, न मए वा वि ॥ natthi kei paramāṇupoggalamette vi paese. jattham nam ayam jīve na jāe vā, na mae vā vi.
७. चिच्चा वित्तं च पुत्ते य, णाइयो य परिग्गहं । चिच्चाणं अतगं सोयं, णिरवेक्खो परिव्वए ||
ciccă vittam ca putte ya, ṇāiyo ya pariggahaṁ. ciccāṇaṁ atagaṁ soyam, ņiravekkho parivvae.
――

- Sū. Kr. Su. 1.9.7
२८. संसार - भावना 28. SAṀSĀRA-BHĀVANĀ
Bha. Su. 12.7
१. सुडुवि मग्गिजंतो, कत्थ वि केलीइ नत्थि जह सारो । इंदिअविसएसु तहा, नत्थि सुहं सुट्टु वि गविट्ठ ॥ sutthuvi maggijaṁto, kattha vi kelïi natthi jaha sāro. indiavisaesu tahā, natthi suhaṁ sutthu vi gavittham.
Bha. Pa. 144
२. खणमित्तसुक्खा बहुकालदुक्खा, पगामदुक्खा अणिगामसुक्खा | संसारमोक्खस्स विपक्खभूया, खाणी अणत्थाण उ कामभोगा || khanamittasukkhā bahukāladukkhā,
pagāmadukkhā aṇigāmasukkhā.
saṁsāramokkhassa vipakkhabhūyā, khāṇī aṇatthāṇa u kāmabhogā.
३. जह कच्छुल्लो कच्छं, कंडयमाणो दुहं मुणइ सुक्खं । मोहाउरा मणुस्सा, तह कामदुहं सुहं बिंति ।। jaha kacchullo kacchum, kandayamāṇo duham munai sukkham. mohāurā maṇussā,
taha kāmaduhaṁ suhaṁ bimti.

Utta. Su. 14.13
- Upadeśa. 212

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6. In this entire world there is not a single space-point where this soul has not experienced birth and death.
Bha. Su. 12.7
161
7. Renouncing his wealth, sons, relatives and possessions, leaving sorrow that never ceases, the wise should wander about without any worldly interests.
Twenty Eight
Reflections on the Cycle of Birth and Death
Su. Kr. Su. 1.9.7
1. Even after thorough experimentation, one cannot find any essence in a plantain tree, so also one can never find true happiness from sensory pursuits.

2. Sensuous enjoyments yield momentary pleasures but cause prolonged misery. By their very nature, they give maximum sorrow and minimum happiness. They are an obstacle to emancipation and a veritable mine of evils.
Utta. Sū. 14.13

Bhā. Pa. 144
3. A person suffering from itches finds pleasure in scratching of his body resulting in immense pain later on. Similarly, an infatuated person erroneously considers the sensuous enjoyment as a source of happiness.
Upadeśa. 212

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४. जाणिज्जइ चिंतिज्जइ, जम्म-जरा-मरणसंभवं दुक्खं ।
न ये विसएसु विरज्जई, अहो सुबद्धो कवडगंठी । janijjai cimtijjai, jamma-jara-maranasambhavam dukkham. na ye visaesu virajjai, aho subaddho kavadaganthi.
- Upadesa. 204 ५. सारीर-माणसा चेव, वेयणाओ अणन्तसो ।
मए सोढाओ भीमाओ, असई दुक्खभयाणि य ॥ sarira-manasa ceva, veyanao anamtaso. mae sodhāo bhimão, asais dukkhabhayāni ya.
- Utta. Su. 19.46 ६. जम्मं दुक्खं जरा दुक्खं, रोगाणि मरणाणि य ।
अहो दुक्खो हु संसारो, जत्थ कीसंति जंतुणो ।। jammaṁ dukkham jarā dukkham, rogāņi maraņāņi ya. aho dukkho hu saṁsāro, jattha kisaṁti jartuņo.
-- Utta.Su. 19.16
७. पुरिसोरम पावकम्मुणा, पलियंतं मणुयाण जीवियं ।
सन्ना इह काममुच्छिया, मोहं जंति नरा असंवुडा ॥ purisorama pāvakammuņa, paliyaṁtaṁ maņuyāņa jiviyaṁ. sannā iha kāmamucchiyā, moham jaṁti narā asamvuda.
- Su. Kr. Su. 1.2.1.10
८. अधुवे असासयम्मि, संसारम्मि दुक्खपउराए ।
किं णाम होज्ज तं कम्मयं, जेणाऽहं दुग्गई ण गज्छेज्जा ।। adhuve asāsayammi, saṁsārammi dukkhapaurāe. kim ņāma hojja tam kammayam, jena'ham duggaim na gacchejja.
- Utta. Su. 8.1 जरामरणवेगेणं बुज्झमाणाण पाणिणं । धम्मो दीवो पइट्ठा य, गई सरणमुत्तमं ।। jarāmaraṇavegenaṁ bujjhamāņāņa pāņiņam. dhammo dīvo paitthā ya, gai saranamuttamaí.
- Utta. Su. 23.68

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4. The embodied soul knows about and reflects upon the
afflictions caused by birth, old-age and death, but is unable to refrain from the sensual pleasures which cause suffering. Oh ! such is the power of the knot of delusion.
-- Upadeśa. 204
5. The soul has experienced intense physical and mental ago
nies for infinite times and has suffered much anguish and fears.
- Utta. Sū. 19. 46
6. Birth is misery, old age is misery and so are disease and
death. All the living beings pass through nothing but suffering in this worldly existence.
- Utta. Sū. 19.16
7. Oh noble one ! refrain from all sinful deeds. Human life is
transient and will soon come to an end ( make the most of life's gains ). Those who are engrossed in lust and sensual pleasures will, for want of control, be deluded.
-- Sū. Kr. Sü. 1.2.1.10
8. By which acts can I escape from taking birth in undesirable
existences in this unstable and changing world so full of misery?
- Utta. Sū. 8.1
9. For living beings, who are floating in the currents of old
age and death, Dharına is the one and only island, the bedrock, the refuge and the most excellent shelter.
- Utta. Sū. 23.68

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१०. सपरं बाधासहियं, विच्छिण्णं बंधकारणं विसमं ।
जं इंदियेहिं लद्धं, तं सोक्खं दुक्खमेव तहा ।। saparam bādhāsahiyam, vicchiņņam bamdhakāraṇam visamaṁ. jaṁ indiehiṁ laddham, tam sokkham dukkhameva tahā.
-~- Pra. Sa. 1.76 ११. तिमिरहरा जइ दिट्ठी, जणस्स दीवेण णत्थि कायव्वं ।
तह सोक्खं सयमादा, विसया किं तत्थ कुव्वंति ॥ timiraharā jai ditthi, jaṇassa diveņa Ņatthi kāyavvam. taha sokkhaṁ sayamādā, visayā kiṁ tattha kuvvaṁti.
-Pra. Sa. 1.67
२९. एकत्व-भावना
29. EKATVA-BHĀVANĀ अन्नस्स दुक्खं अन्नो न परियाइयइ । पत्तेयं जायति पत्तेयं मरइ ।। annassa dukkhaṁ anno na pariyāiyai. patteyam jāyati patteyam marai.
- Su. Kr. Su. 2.1.13
२. न तस्स दुक्खं विभयंति नाइयो, न मित्तवग्गा न सुया न बंधवा ।
एक्को सयं पच्चणुहोइ दुक्खं, कत्तारमेव अणुजाइ कम्मं ।। na tassa dukkham vibhayamti nāiyo, na mittavaggă na suya na baṁdhavā. ekko sayam paccaņuhoi dukkham, kattārameva anujāi kammaṁ.
-- Utta. Sū. 13.23 ३. एगो अहमंसि, ण मे अत्थि कोइ,
ण वाऽहमवि कस्स वि । ego ahamamsi, na me atthi koim, na vā'hamavi kassa vi.
-Aca. Su. 1.8.6

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10. Pleasure derived through sense-organs is dependent on
external factors, prone to distrubances, terminable, a cause of bondage and conflicts and is not a source of happiness but misery only.
-- Pra. Sā. 1.76
11. What light can a lamp give to a person whose vision itself
is capable of destroying darkness ? In the same way when the soul is a fountain of happiness and bliss, what joy can sensual pleasures give it?
- Pra. Sā. 1. 67
Twenty Nine Reflections on Solitariness
1. None can share another person's sorrows. Every being is born alone and dies alone.
- Sū. Kr. Sū. 2.1.13
2. Man has to bear his sorrow all alone. Neither his friends
nor sons nor his relatives can share his sufferings because karma follows only the doer.
--- Utta. Sū. 13.23
3. I am one and alone. Nobody is mine nor do I belong to any body.
— Ācā. Sū. 1.8.6

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४. एगब्भूओ अरण्णे वा, जहा उ चरइ मिगो ।
एवं धम्मं चरिस्सामि, संजमेण तवेण य ।। egabbhūo aranne vā, jahā u carai migo. evar dhammaṁ carissāmi, samjameņa taveņa ya.
- Utta. Su. 19.7
५. चिच्चा दुपयं च चउप्पयं च, खेत्तं गिहं धण्ण धणं च सव्वं ।
सकम्मबीओ अवसो पयाइ, परं भवं सुंदरं पावगं वा ।। ciccă dupayaṁ ca cauppayaṁ ca, khettaṁ gihaṁ dhanna dhanam ca savvam. sakammabio avaso payāi, paraṁ bhavaṁ sundaram pāvagam vā.
-Utta. Su. 13.24
६. पावं करेदि जीवो, बंधवहेदुं सरीरहे, च ।
णिरयादिसु तस्स फलं, एक्को सो चेव वेदेदि ।। pāvaṁ karedi jīvo, bamdhavaheduṁ sarīraheduí ca. ņirayādisu tassa phalam, ekko so ceva vededi.
- Bha. Ara. 1747
३०. अन्यत्व-भावना
30. ANYATVA-BHĀVANĀ १. अन्ने खलु कामभोगा अन्नो अहमंसि ।
से किमंग पुण वयं अण्णमण्णेहिं कामभोगेहि मुच्छामो ॥ anne khalu kāmabhogā anno ahamaṁsi. se kimamga puna vayaṁ annamannehiṁ kāmabhogehi mucchāmo.
- Su. Kr. Su. 2.1.50
२. एगमप्पाणं संपेहाए धुणे सरीरगं । egamappāņam sampehāe dhune sarīragań.
-~-Aca. Su. 1.4.3

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4. Just as a wild animal roams about all alone in a forest, so
I shall practise right conduct myself by observing austerities and self-control.
-- Utta. Sū. 19.77
5. Leaving behind bipeds, quadrupeds, fields, houses, wealth,
foodgrains and everything against his will and accompanied only by his karmic deeds, the soul enters a new existence, either a good or a bad one.
-- Utta. Sū. 13.24
6. For the sake of his relatives and his material body a per
son commits sins in this world; but at the time of reckoning he has to bear the consequences of these sins in hell all alone.
- Bha. Ārā. 1747
Thirty Reflections on the Otherness of the Body
1. The sensual pleasures are different and I am different, why then should I be attracted to things that are different ?
-- Sū. Kr. Sū. 2.1.50
2. The monk should annihilate the Karmic body by contemplating upon the self as different from the mundane body.
– Ācā. Sā. 1.4.3

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३. इह खलु कामभोगा णो ताणाए वा णो सरणाए वा ।
पुरिसे वा एगया पुव्विं कामभोगे विप्पजहइ, कामभोगा वा एगया पुव्विं पुरिसं विप्पजहन्ति ।। iha khalu kāmabhogā no tānāe vā no saraņāe vā. purise vă egayā puvvim kāmabhoge vippajahai, kāmabhogā vā egayā puvviṁ purisaṁ vippajahamti.
__ - Su. Kr. Su. 2.1.13
४. दाराणि य सुया चेव, मित्ता य तह बंधवा ।
जीवंतमणुजीवंति, मयं नाणुव्वयंति य ।। dārāņi ya suyă ceva, mittā ya taha baṁdhavā. jivaṁtamaņujivamti, mayam nāņuvvayamti ya.
- Utta. Su. 18.14
५. नीहरंति मयं पुत्ता, पियरं परमदुक्खिया ।
पियरो वि तहा पुत्ते, बंधू रायं ! तवं चरे । nihararti mayaṁ puttā, piyaram paramadukkhiyā. piyaro vi taha putte, bamdhā rāyam ! tavam care.
-- Utta. Su. 18.15
३१. अशुचि-भावना
31. ASUCI-BHAVANA १. इमं सरीरं अणिच्चं, असुई असुइसंभवं ।
असासयावासमिणं, दुक्खकेसाण भायणं ।। imaṁ sarīraṁ aņiccam, asuir asuisambhavam. asāsayāvāsamiņaí, dukkhakesāņa bhāyaṇam.
--- Utta. Sū. 19.13
२. माणुसत्ते असारम्मि, वाहिरोगाण आलए ।
जरामरणपत्थम्मि, खणं पि न रमामहं ।। māņusatte asārammi, vähirogāņa ālae. jarāmaranaghatthammi, khanaṁ pi na ramămaham.
- Utta. Su. 19.15

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169
3. The sensual pleasures are unable to guard and give shelter
to man and protect him. At times man abandons the sensual pleasures and departs and at other times the material pleasures desert man and leave him in the lurch.
- Sū. Kr. Sū. 2.1.13
4. Wives and sons, friends and relatives live with a person as long as he is alive. None accompanies him after his death.
---- Utta. Sū. 18.14
5. When a person dies, his body is repudiated and taken to
the cremation ground by his sorrowful sons and so will parents do when their sons and relatives die. Oh King ! understand this and practise austerities.
— Utta. Sū. 18.15
Thirty One Reflections on the Impurity of the Body
1. This body is ephemeral, impure and of impure origin. Be
ing subject to all kinds of sorrows and sufferings, it cannot be the eternal abode of the soul.
- Utta. Sū. 19.13
2. And this vain human body, an abode of illness and dis
ease, which is swallowed up by old age and death does not please me even for a moment.
— Utta. Sū. 19.15

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३. देहादो वदिरित्तो, कम्मविरहिओ अणंतसुहणिलयो ।
चोक्खो हवेइ अप्पा, इदि णिच्चं भावणं कुज्जा ।। dehādo vadiritto, kammavirahio anamtasuhānilayo. cokkho havei appā, idi niccaṁ bhāvanaṁ kujjā.
--- Ku. A.46
४. असासए सरीरम्मि, रइं नोवलभामहं ।
पच्छा पुरा व चइयव्वे, फेणबुब्बुयसन्निभे ।। asāsae sarīrammi, raim novalabhāmahań. pacchā purā va caiyavve, phenabubbuyasannibhe.
- Utta. Su. 19.14
३२. आस्त्रव-भावना
32. ASRAVA-BHAVANA १. जे आसवा ते परिस्सवा, जे परिस्सवा ते आसवा ।
जे अणासवा ते अपरिस्सवा, जे अपरिस्सवा ते अणासवा ।। je āsavā te parissavā, je parissavā te āsavā. je aṇāsavā te aparissavā, je aparissavā te aṇāsavā.
__-Aca. Su. 1.4.2
२. आसवदारेहिं सया, हिंसाईएहि कम्ममासवइ ।
जह नावाइ विणासो, छिद्देहि जल उयहिमज्झे । āsavadārehim sayā, hiṁsāiehi kammamāsavai. jaha nāvāi viņāso, chiddehi jala uyahimajjhe.
-- Raja. 1.4.9.16
३. जहा आसाविणिं णावं, जाइअंधे दुरूहिया ।
इच्छेज्जा पारमागंतुं, अंतराय विसीयइ ।। jahā āsāviņim ņāvam, jāiaṁdhe durūhiyā. icchejjā päramāgastum, aṁtarāya visīyai.
- Su Kr. Su. 1.1.2.31

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3. (A man should always) reflect upon the soul as distinct from this perishable body, devoid of karmas and a fountain of infinite bliss; indeed, the soul is supreme.
-
4. I feel no pleasure in this transitory body which I must leave sooner or later and which is like a foam or a bubble.
Utta. Sū. 19.14
Thirty Two Reflections on the Inflow of Karma
171
1. The cause of bondage when properly comprehended becomes the cause of emancipation and vice-versa. The cause of inflow or stoppage of karma at times may not serve the purpose of inflow or stoppage (for the inflow or stoppage of karma is essentially determined by the thought process of the soul).

Ku. A. 46
Acā. Sū. 1.4.2 2. There is a continuous inflow of karma through the doors of influx like violence etc. which enmesh the soul and engulf it in the ocean of birth and death just as a boat with holes sinks in the sea due to the inflow of water.
Rāja. 1.4.9.16
―――――――

――
3. An ignorant aspirant is like a person born blind who gets into a leaky boat, and is drowned before reaching the shore.
Sū. Kr. Sü. 1.1.2.31

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Pearls of Jaina Wisdom
४. खणमित्तसुक्खा बहुकालदुक्खा । khanamittasukkhā bahukāladukkhā.
- Utta. Su. 14.13 ५. जस्स खलु दुप्पणिहिआणि इंदियाइं तवं चरंतस्स ।
सो हीरइ असहीणेहिं सारही व तुरंगेहिं ।। jassa khalu duppaņihiāņi imdiyāim tavas carastassa. so hirai asahīņehiņ sārahi va turamgehiṁ.
- Dasa. Ni. 298 ६. जम्मसमुद्दे बहुदोसवीचिये दुक्खजलचराकिण्णे ।
जीवस्स परिब्भमणं कम्मासवकारणं होदि ।। jammasamudde bahudosaviciye dukkhajalacarākiņņe. jīvassa paribbhamaņaṁ kammāsavakāraṇam hodi.
-- Ku. A.56 ७. ण कम्मुणा कम्म खवेंति बाला, अकम्मुणा कम्म खवेंति धीरा ।
na kammunā kamma khaverti bālā, akammuņā kamma khavesti dhïrā.
- Su. Kr. Su. 1.12.15 ८. मिच्छत्ताविरदी वि य, कसाय-जोगा य आसवा होति । micchattāviradi vi ya, kasāya-jogā ya āsavā hosti.
--- Jayadhavalā 1.9.54 ९. रागो जस्स पसत्थो, अणुकंपासंसिदो य परिणामो।
चितम्हि णस्थि कलुसं, पुण्णं जीवस्स आसवदि ।। rāgo jassa pasattho, aņukampāsaṁsido ya pariņāmo. cittamhi natthi kalusam, puņņam jīvassa āsavadi.
-~- Pancā. 135 ३३. संवर-भावना
33. SAMVARA-BHĀVANĀ १. तिउट्टइ उ मेहावी, जाणं लोगंसि पावगं ।
तुटुंति पावकम्माणि, नवं कम्ममकुव्वओ ।। tiuttai u mehavi, janam logamsi pavagam. tuttaṁti pāvakammāņi, navaṁ kammamakuvvao.
--- Su. Kr. Su. 1.15.6

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173
4. Sensual enjoyments yield momentary pleasures but cause prolonged misery.
— Utta. Sū. 14.13 5. An aspirant who has fallen prey to sensual enjoyments and
vices is like a traveller who is unable to control his horse and fails to reach his desired destination.
— Daśa. Ni. 298
6. Due to the influx of karmas the living beings wander end
lessly in the fathomless ocean of birth and death full of waves of blemishes and creatures of misery.
— Ku. A. 56
7. The ignorant cannot destroy the karmas but the wise annihilates them completely by self-restraint.
— Sū. Kr. Sū. 1.12.15
8. False faith, vowlessness, passions and yoga ( three channels of mind, body and speech ) are the sluice of karma.
-- Jaidhavalā 1.9.54 9. There is influx of auspicious karmas for a person who is
compassionate to all living beings, whose mind is blemishless and whose love embraces the whole universe.
- Pañcā. 135
Thirty Three Reflections on the Stoppage of Karma 1. The wise knows the viciousness of the world and destroys
the evils. When he stops the influx of the karmas the previously accumulated ones too are drained.
- Sū. Ks. Sū. 1.15.6

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२. रुधिय छिद्दसहस्से, जलजाणे जह जलं तु णासवदि ।
मिच्छत्ताइअभावे, तह जीवे संवरो होइ ।। rumdhiya chiddasahasse, jalajāņe jaha jalaṁ tu ņāsavadi. micchattāiabhāve, taha jive samvaro hoi.
-- Naya. 155
३. अवि अप्पणो वि देहम्मि, नायरंति ममाइयं । avi appaņo vi dehammi, nāyararti mamāiyam.
- Dasa. Su. 6.22
४. कुसीलवड्ढणं ठाणं, दूरओ परिवज्जए । kusīlavaddhanam thāņam, dūrao parivajjae.
- Dasa. 6.59
५. सुहपरिणामो पुण्णं, असुहो पावं ति हवदि जीवस्स। suhapariņāmo punņam, asuho pāvam ti havadi jīvassa.
- Panca. 132
६. मिच्छत्ताविरदीहिं य कसायजोगेहिं जं च आसवदि ।
दंसणविरमणणिग्गहणिरोधणेहिं तु णासवदि ।। micchattāviradihim ya kasāyajogehim jaṁ ca āsavadi. daṁsaņaviramaņaņiggahaņirodhanehim tu ņāsavadi.
- M. 241
७. भोगेहिं य निरवयक्खा , तरंति संसारकंतारं । bhogehim ya niravayakkhā, tararti saṁsārakaṁtārań.
___ - Jnata. 1.6
८. सद्देसु अ रूवेसु अ, गंधेसु रसेसु तह य फासेसु ।
न वि रज्जइ न वि दुस्सइ, एसा खलु इंदिअप्पणि ही ॥ saddesu a rūvesu a, gårdhesu rasesu taha ya phāsesu. na vi rajjai na vi dussai, esā khalu iṁdiappani hi.
-- Daśa. Ni. 295

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175
2. When thousands of holes in the ship are plugged, there is
no inflow of water in it; similarly when false faith is given up, the influx of karmic bondage is arrested.
- Naya. 155
3. A detached monk is free from all attachments, even of his body.
— Daśa. Sū. 6.22
4. An aspirant should keep away from all those associations that generate misconduct.
- Daśa. Sū. 6.59
5. An auspicious thought process of the soul secures merit while an inauspicious thought process causes demerit.
- Pañcā. 132
6. The influx of karmas caused by false faith, vowlessness,
passions and yoga is restricted by having right faith, taking the vows, practising forgiveness and by controlling the body, mind and speech.
Mū. 241
7. A person who is indifferent to sensual pleasures traverses the forest of birth and death.
-- Iñātā. 1.6
8. Self control of only such a person is praiseworthy who has
neither attachment nor aversion of any kind, be it in sound, form, smell, taste or touch.
- Daśa. Ni. 295

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Pearls of Jaina Wisdom
९. पच्चखाणेणं इच्छानिरोहं जणयइ ।
इच्छानिरोहं गए य णं जीवे सव्वदव्वेसु विणीयतण्हेसीइभूए विहरइ ॥ paccakhānenaṁ icchāniroham janayai. icchānirohar gae ya ņam jīve savvadavvesu vinīyataṇhesiibhūe viharai.
- Utta. Sū. 29.14
१०. जो पुण विसयविरत्तो, अप्पाणं सव्वदो वि संवरइ ।
मणहरविसएहितो, तस्स फुडं संवरो होदि ।। jo puna visayaviratto, appāņaṁ savvado vi saṁvarai. maņaharavisaehisto, tassa phudaí samvaro hodi.
-Dvā. A. 101
११. संवरफलं तु णिव्वाणमिति संवरसमाधिसंजुत्तो ।
णिच्चुज्जुत्तो भावय संवर इणमो विसुद्धप्पा ।। saṁvaraphalar tu ņivvāņamiti samvarasamādhisamjutto. niccuijutto bhāvaya samvara inamo visuddhappẽ.
- Mu.743
३४. निर्जरा-भावना
34. NIRJARĀ-BHĀVANĀ १. धुणिया कुलिय व लेववं ।
किसए देहमणासणाइहिं ।। dhuņiyā kuliya va levavaṁ. kisae dehamaņāsaņāihim.
- Su. Kr. Su. 1.2.1.14
२. तवणारायजुत्तेणं, भित्तूणं कम्मकंचुयं ।
मुणी विगयसंगामो, भवाओ परिमुच्चए । tavaņārāyajutteņam, bhittūņaṁ kammakaṁcuyar. muni vigayasamgamo, bhavao parimuccae.
- Utta. Su. 9.22

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all
9. An aspirant by practising self-denial shuts, as it were, the doors of the Asrava; prevents desires rising in him and by prevention of desires he becomes indifferent and cool towards all subjects.
177
10. A person having renounced all sensual pleasures and keeping himself away from all alluring things, so long dear to him, stops the inflow of Karmas.
Utta. Sū. 29.14
11. Emancipation results from cessation of the influx of karmic bondage. Hence a noble soul desirous of stopping the influx should contemplate upon stopping the inflow of karma. -Mu. 743
- Dvā. A. 101
Thirty Four
Reflections on the Dissociation of Karma

1. Just as a coated wall becomes thin when the coat is removed so also the karmic body is emaciated by austerities.
Sü. Kr. Su. 1.2.1.14

2. When the arrow of penance pierces the armour of karma, the monk wins the battle of transmigration and is released from the cycle of birth and death.
Utta. Sü. 9.22

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178
३. कसेहि अप्पाणं । जरेहि अप्पाणं ।।
४.
५.
kasehi appāṇaṁ. jarehi appāṇaṁ.
Pearls of Jaina Wisdom
अप्पो बंधो जयागं, बहुणिज्जर तेण मोक्खो तु ।
appo baṁdho jayāṇam, bahunijjara tena mokkho tu.
Ni. Bhā. 3335
६. जह णं वयमावन्नं, फासा उच्चावया फुसा ।
न तेसु विणिहणेज्जा, वाएणेव महागिरी ||
-
जहा महातलागस्स, सन्निरुद्धे जलागमे । उस्सिंचणाए तवणाए, कमेणं सोसणा भवे ॥ एवं तु संजयस्सावि, पावकम्म निरासवे । भवकोडिसंचिय कम्मं, तवसा णिज्जरिज्जइ ॥ jahā mahātalāgassa, sanniruddhe jalagame. ussimcaṇāe tavaṇāe, kameņam sosaṇā bhave. evaṁ tu samjayassāvi, pāvakamma nirāsave. bhavakoḍisamciya kammaṁ, tavasā ņijjarijjai.
७. भोगी भोगे परिच्चयमाणे महाणिज्जरे,
महापज्जवसाणे भवइ ॥
Aca. Su. 1. 4.3.32
jaha ṇaṁ vayamāvannaṁ, phāsā uccāvayā phusā. na tesu vinihannejjā vāeneva mahāgiri.

Utta. Sū. 30.5,6
Su. Kr. Sü. 1.11.37
bhogi bhoge pariccayamāṇe mahāṇijjare, mahāpajjavasāṇe bhavai.
३५. दुर्लभबोधि भावना
35. DURLABHABODHI - BHAVANA
१. संबुज्झह किं न बुज्झह, संबोही खलु पेच्च दुल्लहा । णो हूवणमन्ति राइओ, णो सुलभं पुणरावि जीवियं ॥ sambujjhaha kim na bujjhaha, sambohi khalu pecca dullahā. no hūvaṇamanti' rãio, no sulabhaṁ puṇarāvi jīviyaṁ.
Su. Kr. Su. 1.2.1.1

Bha. SŪ. 7.7

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179
3. Restrain yourself and annihilate all karmas.
- Ācā. Sū. 1.4.3.32
4. For an endeavouring aspirant the karmic bondage becomes
less and less as the annihilation of karma increases more and more. Consequently, he is very soon emancipated.
-- Ni. Bhā. 3335 5. Just as the water of a huge pond is gradually drained when
its inlets of water supply are blocked and the previously accumulated water is either drained out or evaporated, in the same way karmas of an ascetic that have accumulated in innumerable births are annihilated by blocking the entrance of sinful deeds through austerities.
-- Utta. Sū. 30.5,6
6. Just as a mountain remains unmoved by gusty winds so
also a person absorbed in the self remains unmoved by pleasant or unpleasant and favourable or unfavourable circumstances.
-- Sū. Kr. Sū. 1.1.37 7. There is intense destruction of karmas when a person ca
pable of enjoying the sensual pleasures forsakes them and certainly he attains the greatest benefit of emancipation.
— Bha. Sū. 7.7
Thirty Five Reflections on Rarity of Enlightenment 1. Understand this and why not? It is rare to obtain right un
derstanding afterwards ( after death ). The nights that once pass do not return. Similarly it is not easy to obtain human birth once again.
- Sū. Kr. Sū. 1.2.1.1

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180
२. इह माणुस्सए ठाणे धम्ममाराहिउं णरा ।
iha māṇussae thāṇe dhammamārāhiuṁ ṇarā.
Pearls of Jaina Wisdom
३. संबुज्झहा जंतवो माणुसत्तं दद्धुं भयं बालिसेण अलंभो । एतदुक्खे जरिए व लोए, सकम्मुणा विप्परियासुवेति ॥ sambujjhahā jaṁtavo māņusattaṁ, datthum bhayaṁ bāliseṇa alaṁbho. egaṁtadukkhe jarie va loe, sakammuṇā vippariyāsuveti.
- Sū. Kr. Su. 1.15.15
४. इत्तो विद्धंसमाणस्स, पुणो संबोहि दुल्लभा । दुल्लभाओ तहच्चाओ, जे धम्मट्ठे वियागरे ॥
itto viddhaṁsamāṇassa, puņo saṁbohi dullabhā. dullabhão tahaccão, je dhammatthaṁ viyāgare.
SŪ. Kr. SŪ. 1.7.11
३. जरा जाव न पीलेइ, वाही जाव न वड्डइ । जाविंदिआ न हायंति, ताव धम्मं समायरे ॥

Sü. Kr. Sü. 1.15.18
३६. धर्म - भावना
36. DHARMA-BHĀVANĀ
१. जा जा वच्चइ रयणी, न सा पडिणियत्तई । अहम्मं कुणमाणस्स, अफला जंति राइओ ॥
jā jā vaccai rayaṇī, na sā paḍiniyattaī. ahammaṁ kuṇamāṇassa, aphalā jaṁti rāio.
-
२. जा जा वच्चइ रयणी, न सा पडिणियत्तई । धम्मं च कुणमाणस्स, सफला जंति राइओ || jā jā vaccai rayaṇī, na sā paḍiniyattaī. dhammam ca kuṇamāṇassa, saphalā jaṁti rãio.
Utta. Sū. 14.24
jarā jāva na pīlei, vāhī jāva na vaḍdhai. jāvindiā na hāyaṁti, tāva dhammaṁ samāyare.

Utta SŪ. 14.25
Daśa. Sū. 8.36

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2. Dharma can be practised only in human form. (Hence human life should be utilised properly).
Su. Kr. Sü. 1.15.15
3. Wake up man! Birth in lower existences is full of fear. Hence, understand the rarity of human birth and seek selfrealisation. The universe is full of sorrow and sufferings like a man caught by fever. An ingnorant person seeking happiness from his deeds (violence etc.) meets only with misery.
Sū. Kr. Sū. 1.7.11
4. A person who does not utilise well his human birth cannot acquire it once again. Without the human form, enlightenment is difficult. Neither can he get such mental disposition which will be appropriate for practising right conduct.
181
Su. Kr. Su. 1.15.18
Thirty Six
Reflections on Dharma
1. The days and nights that pass will never return. They bear no fruit for him who does not abide by Dharma.
Utta. Sü. 14.24

2. The days and nights that pass will never return. They bear fruit only for him who abides by Dharma.
—
3. One should practise Dharma before old age creeps up, the senses become feeble and he falls a prey to all kinds of diseases.

Utta. Su. 14.25
Daśa. Sū. 8.36

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४. माताहिं पिताहिं लुप्पति, णो सुलभा सुगई वि पेच्चओ । __एयाइं भयाइं पेहिया, आरंभा विरमेज्ज सुव्वते ।। mātāhim pitāhim luppati, no sulabhā sugai vi peccao. eyāim bhayāim pehiyā, āraṁbhā viramejja suvvate.
__ - Su. Kr. Su. 1.2.1.3 ५. सउणी जह पंसुगुंडिया, विहुणिय धंसयइ सियं रयं ।
एवं दविओवहाणवं, कम्मं खवइ तवस्सि माहणे ।। sauni jaha pańsugundiyā, vihuniya dharsayai siyaṁ rayaṁ. evam daviovahanavam, kammaṁ khavai tavassi māhane.
- Su. Kr. Su. 1.2.1.15 ६. लब्भंति विमला भोए, लब्भंति सुरसंपया ।
लब्भंति पुत्त मित्तं च, एगो धम्मो न लब्भइ ।। labbhaṁti vimalā bhoe, labbharti surasampayā. labbharti putta mittaṁ ca, ego dhammo na labbhai.
-- Prāstāvika
७. जस्सत्थि मच्चुणा सक्खं, जस्स वऽत्थि पलायणं ।
जो जाणइ न मरिस्सामि, सो हु कंखे सुए सिया ।। jassatthi maccuna sakkham, jassa va'tthi palayanam. jo jāņai na marissāmi, so hu karkhe sue siyā.
- Utta. Su. 14.27
८. इमं च मे अंत्थि इमं च नत्थि, इमं च मे किच्चमिमं अकिच्चं ।
तं एवमेवं लालप्पमाणं, हरा हरंति त्ति कहं पमाओ ।। imam ca me atthi imaṁ ca natthi, imaṁ ca me kiccamimaṁ akiccaṁ. tam evamevaṁ lālappamāṇam, harā harasti tti kaham pamāo.
- Utta. Su. 14.15

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4. A person who is attached to his parents and others cannot
acquire a noble birth in his next life. Knowing these causes of dangers, one should take vows and give up all vicious acts, which lead to violence.
-- Sū. Kr. Sū. 1.2.1.3
5. Just as a bird flutters its wings and removes the dust by
shaking itself, so the spiritual aspirant engrossed in austerities, annihilates the accumulated karmas of previous births.
-- Sū. Kr. Sū. 1.2.1.15
6. Easily obtainable are the enchanting pleasures of the world
and the affluence of the gods, easy also it is to get sons and friends, but difficult it is to beget Dharma.
-- Prāstāvika
7. He who can call death his friend, who can escape from its
clutches, and who is sure never to die — he only can decide to postpone his duties till tommorrow.
- Utta. Sū. 14.27
8. "I have this and I have not that, this I must do and this I
should not do”, even while a man fondles such thoughts, death lays its jaws on him. Why then should a person be indolent?
- Utta. Sū. 14.15

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Chapter IX THE PATH OF RIGHTEOUSNESS
(DHARMA)
The aim of Dharma is the manifestaion of divine qualities in a person. Dharma enables him to comprehend the true nature of his soul in order to get freed from karmic impurities. Thus a bonded soul (Jīvātmā) becomes an enlightened one (Antarātmā) and supreme soul ( Paramātmā). Dharma is not merely rituals of idolization and adoration. It is actually the essential nature of soul, which is realized through right conduct associated with right faith and right knowledge. It is rightly said that the path of Dharma really rests in insight, critical knowledge and noble conduct and all the other paraphernalia are just external symbols.
The light of Dharma should be reflected in our day to day activities. Upadhyaya Amar Muni says, “the light of Dharma should guide the aspirant at every step in his life. It is not possible that Dharma in a religious place is different from what it is at the shop or market place. Mahāvīra's Dharma does not allow this duality in conduct.” ( Pannā Samikkhae Dhammaṁ, of Amar Muni, Published by Sanmati Jnanapeeth, Agra, Part I, p. 196 )

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३७. धर्म 37. DHARMA
१. धम्मो मंगलमुक्किट्ठ, अहिंसा संजमो तवो ।
देवा वि तं नमसंति, जस्स धम्मे सया मणो ।। dhammo mamgalamukkittham, ahiṁsā samjamo tavo. devā vi taṁ namaṁsasti, jassa dhamme sayā maņo.
-Dasa. Su. 1.1
२. धम्मो वत्थुसहावो, खमादिभावो य दसविहो धम्मो ।
रयणत्तयं च धम्मो, जीवाणां रक्खणं धम्मो ।। dhammo vatthusahāvo, khamādibhāvo ya dasaviho dhammo. rayaņattayam ca dhammo, jivāņāṁ rakkhanaṁ dhammo.
- Dva. A.478
३. उत्तमखम-मद्दवज्जवं सच्च-सउच्चं च संजमं चेव ।
तव-चागमकिंचण्हं, बम्ह इदि दसविहं होदि ।। uttamakhama-maddavajjavaṁ sacca-sauccaṁ ca samjamaṁ ceva. tava-cāgamakimcanham, bamha idi dasaviham hodi.
- Ku. A. 70
४. जे य कंते पिए भोए, लद्धे वि पिट्ठी कुव्वई ।
साहीणे चयई भोए, से हु. चाइत्ति वुच्चई ।। je ya kamte pie bhoe, laddhe vi pitthi kuvvai. sāhīņe cayai bhoe, se hu cāitti vuccai.
— Daśa. Sū. 2.3
५. जो सहस्सं-सहस्साणं, मासे मासे गवं दए ।
तस्सावि संजमो सेओ, अदितस्स वि किंचणं ।। jo sahassam-sahassanam, mase mase gavam dae. tassāvi samjamo seo, adimtassa vi kimcanar.
- Utta. Su. 9.40

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Thirty Seven Righteousness
1. Righteousness ( Dharma) is supremely auspicious. Its con
stituents are non-violence, self-restraint and austerity. Even the celestials revere him who is rooted in Dharma.
— Dasa. Sū. 1. 1
2. The essential nature of any substance is Dharma. The ten
virtues like forgiveness and others are the ten characteristics of Dharma. The triple jewels, i.e., right faith, right knowledge and right conduct constitute the Dharma and giving protection to living creatures is also Dharma.
— Dvā. A. 478 3. Supreme forgiveness, supreme humility, supreme straight
forwardness, supreme truthfulness, supreme purity, supreme self-restraint, supreme austerity, supreme renunciation, supreme detachment, and supreme continence are the ten characteristics of Dharma.
- Ku. A. 70
4. He alone can be said to have truly renounced (the world)
who has turned his back on all available, desirable, beloved and dear objects which are entirely his own.
- Daśa. Sū. 2.3
5. Greater is he who restrains himself, though giving no alms,
than he who gives thousands and thousands of cows every month but restrains not himself.
- Utta. Sū. 9.40

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६. धम्मेणं चेव वित्तिं कप्पेमाणा विहरंति । dhammeņaṁ ceva vittim kappemāņa viharaṁti.
- Su. Kr. Su. 2.2.39 ७. पण्णा समिक्खए धम्म, तत्तं तत्तविणिच्छयं । paņņā samikkhae dhammaṁ, tattaṁ tattaviņicchayam.
___ - Utta. Su. 23.25 ८. असंगिहीयपरिजणस्स संगिण्हणयाए,
अब्भुट्टेयव्वं भवति । asaṁgihīyaparijanassa samginhaņayāe, abbhuttheyavvam bhavati.
--- Sthā. Sū. 8
९. भारिया धम्मसहाइया, धम्मविइज्जिया।
धम्माणुरागरत्ता, समसुहदुक्खसहाइया ।। bhāri yā dhammasahāiyā, dhammaviijjiyā. dhammāņurāgarattā, samasuhadukkhasahäiyā.
-Upā. Su. 7.22.7 १०. संति एगेहिं भिक्खुहि, गारत्था संजमुत्तरा ।
गारत्येहिं य सव्वेहिं, साहवो संजमुत्तरा ।। saṁti egehim bhikkhuhim, gāratthā samjamuttarā. gāratthehim ya savvehim, sāhavo samjamuttarā.
- Utta. Sū. 5.20 ११. सोही उज्जुअभूयस्स, धम्मो सुद्धस्स चिट्ठई । sohi ujjuabhūyassa, dhammo suddhassa citthai.
- Utta. Su. 3.12 १२. नाणेणं दंसणेणं च, चरित्तेणं तवेण य ।
खंतीए मुत्तीए य, वड्डमाणो भवाहि य ॥ ņāņeņa daṁsaņeņaṁ ca, caritteņa; taveņa ya. khaṁtie muttie ya, vaddhamāņo bhavāhi ya.
- Utta. Su. 22.26

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6. Noble is that householder who earns his livelihood by fair
means.
— Sū. Kr. Sū. 2.2.39
7. The highest wisdom makes it possible for one to recognise Dharma and ascertain the reality of things.
— Utta. Sū. 23.25
8. One should always be prepared to give shelter to the shelterless and help to the helpless.
-- Sthā. Sū. 8
9. An ideal wife is one who helps the cause of Dharma, is
absorbed in Dharma and shares her husband's pleasure and pain equally.
— Upā. Sū. 7.22.7
Some householders are superior to certain monks in selfrestraint but the ascetics practising right conduct are superior to all house-holders in self-restraint.
— Utta. Sū. 5.20
11. He who is simple is pure and Dharma abides with him who is pure.
- Utta. Sū. 3.12
12. May you prosper with the aid of knowledge, faith, right conduct, austerity, forbearance and perfection.
- Utta. Sū. 22.26

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190
१३. माणुसत्तं भवे मूलं, लाभो देवगई भवे । मूलच्छेएण जीवाणं, णरगतिरिक्खत्तणं धुवं ॥
māṇusattaṁ bhave mūlaṁ, lābho devagai bhave. mūlaccheeņa jīvāṇaṁ, ṇaragatirikkhattaṇaṁ dhuvaṁ. Utta. Su. 7.16
१४. धम्मो दयाविसुद्धो ।
dhammo dayāvisuddho.
१५. अप्पाहारस्स दंतस्स, देवा दंसेति ताइणो ।
appāhārassa daṁtassa, devā daṁseti tāiņo.
Pearls of Jaina Wisdom
१. दसविहे समणधम्मे पण्णत्ते, तं जहा
१६. चत्तारि धम्मदारा-खंती, मुत्ती, अज्जवे, मद्दवे ।
cattāri dhammadārā-khaṁtī, mutti, ajjave, maddave.
Stha. Sū. 4.4
३८. श्रमण-धर्म
38. ŚRAMANA-DHARMA
-
खंती, मुत्ती, अज्जवे, मद्दवे, लाघवे, सच्चे, संजमे, तवे, चियाए, बंभचेरवासे ।

Daśaśru. Su. 5.4
Bo. Pa. 25
dasavihe samaṇadhamme panṇatte, taṁ jahā – kharti, mutti, ajjave, maddbve, lāghave, sacce, sarjame, tave, ciyāe, bambhaceravāse.
२. अट्ठ पवयणमायाओ, समिई गुत्ती तहेव य । पंचेव य समिईओ, तओ गुत्तीओ आहिआ ॥
attha pavayaṇamāyão, samiī guttī taheva ya. paṁceva ya samiīo, tao guttio āhiā.

Sthā. Sū. 10
Utta. Sū. 24.1

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13. Human birth is capital, proper utilisation of this capital begets heavenly world; improper utilisation engenders subhuman existences.
14. Purity in compassion is Dharma.
191
Utta. Su. 7.16
15. Even the celestials desire to meet that monk who has diet regimen and conquered his senses.
Daśāśru. Sū. 5.4
16. Forgiveness, contentment, simplicity and modesty — these form the four gateways of righteousness.
Thirty Eight
Code of Conduct for Monks

Bo. Pă. 25

1. The Śramana Dharma is of ten kinds, viz., forgiveness, freedom from greed, simplicity, modesty, humility, truthfulness, self-restraint, austerity, renunciation and celibacy. Sthā. Sü. 10
―
Sthā. Sū. 4.4
2. The eight articles of creed ( Pravacana Mātā) for the monks are the vigilances (Samitis) and restraints (Guptis), there are five Samitis and three Guptis.
Utta. Su. 24.1

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Pearls of Jaina Wisdom
३. इरियाभासेसणाऽऽदाणे, उच्चारे समई इय ।
मणगुत्ती वयगुत्ती, कायगुत्ती य अट्ठमा ।। iriyābhāsesaņā’dāne, ucсāre samai iya. managuttī vayagutti, kāyagutti ya atthamā.
- Utta. Su. 24.2
४. अप्पपिण्डासि-पाणासि, अप्पं भासेज्ज सुव्वए । appapindasi-pānāsi, appam bhāsejja suvvae.
- Su. Kr. Su. 1.8.25
५. जहा दुमस्स पुप्फेसु, भमरो आवियइ रसं ।
ण य पुष्पं किलामेइ, सो य पीणेइ अप्पयं ।। एमे ए समणा मुत्ता, जे लोए संति साहुणो । विहंगमा व पुप्फेसु, दाणभत्तेसणे रया ।। jahā dumassa pupphesu, bhamaro āviyai rasaṁ. na ya puppham kilamei, so ya pinei appayam. eme e samaņā muttă, je loe saṁti sāhuņo. vihamgamă va pupphesu, dāņabhattesaņe rayā.
- Daśāśru. Sū. 1.2.3
६. निम्ममे निरहंकारे, वीयरागे अणासवे ।
संपत्ते केवलं नाणं, सासयं परिणिव्वुए । nimmame nirahamkare, viyarage anāsave. sampatte kevalaṁ nāņaṁ, sāsayaṁ pariņivvue.
- Utta. Su. 35.21
७. सरीरमाहु नाव त्ति, जीवो वुच्चइ नाविओ ।
संसारो अण्णवो वुत्तो, जं तरंति महेसिणो ।। sarīramāhu nāva tti, jivo vuccai nāvio. saṁsāro annavo vutto, jam taraṁti mahesiņo.
- Utta. Su. 23.73

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3. The five vigilances ( Samitis ) are : to be vigilant while
walking ( Iryā samiti), conversing ( Bhāṣā samiti), begging for alms ( Eşaņā samiti), upkeep of things necessary for religious conduct ( Ādāna samiti) and careful disposal of wastes ( Uccăra samiti). The three restraints ( Guptis ) are : perfect mind control ( Mano-gupti), ideal restraint of speech ( Vāk-gupti ) and exemplary control over body ( Kaya-gupti ).
– Utta. Sū. 24.2
4. A self-restrained aspirant eats, drinks and talks less.
— Sū. Kr. Sū. 1.8.25
5. Just as a bee gathers honey from many flowers and satis
fies itself without harming them, so also the detached monks, who are free from all possessions, get their food from different householders without being a burden to them.
- Daśäśru. Sū. 1.2.3
6. Absence of attachment, absence of egoism and freedom
from passions enable the detached monk to obtain the supreme knowledge and eternal liberation.
- Utta. Sū. 35.21
7. The body is called the boat, the soul is the oarsman and the
cycle of birth and death is the ocean which is crossed by the great sages.
- Utta. Sū. 23.73

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Pearls of Jaina Wisdom
इहलोगणिरावेक्खो, अप्पडिबद्धो परम्मि लोयम्हि । जुत्ताहार-विहारो, रहिदकसाओ हवे समणो ।। ihalogaộirāvekkho, appadibaddho parammi loyamhi. juttāhāra-vihāro, rahidakasão have samaņo.
- Pra. Sa. 3.26 ९. आगमहीणो समणो, णेवप्पाणं परं वियाणादि । āgamahiņo samaņo, nevappāņam paraṁ viyāṇadi.
- Pra. Sa. 3.33 १०. आगमचक्खू साहू, इंदियचक्खूणि सव्वभूदाणि । āgamacakkhū sāhū, imdiyacakkhūņi savvabhūdāņi.
- Pra. Sa. 3.34 ११. जं अण्णाणी कम्म, खवेदि भवसयसहस्स-कोडीहिं ।
तं णाणी तिहिं गुत्तो, खवेदि उस्सासमेत्तेण ।। jam annani kamman, khavedi bhavasayasahassa-kodihim. tam nani tihim gutto, khavedi ussasamettena.
-Pra. Sa. 3.38 १२. तण-कणए समभावा, पव्वज्जा एरिसा भणिया । tana-kanae samabhāvā, pavvajja erisa bhaniya.
- Bo. Pa. 47 १३. न रसट्ठाए भुंजिज्जा, जवणट्ठाए महामुणी । na rasatthāe bhumjijjā, javaṇatthāe mahāmuni.
-Utta. Su. 35.17 १४. सामन्नमणुचरंतस्स कसाया जस्स उक्कडा होति ।
मन्नामि उच्छुफुल्लं व निप्फलं तस्स सामन्नं ॥ sāmannamaņucaramtassa kasāyā jassa ukkaņā homti. mannāmi ucchuphullaṁ va nipphalar tassa samannam.
___ - Da. Ni. 301 खंती अ मद्दवऽज्जव-विमुत्तया तह अदीणय-तितिक्खा । आवस्सगपरिसुद्धी अ होंति भिक्खुस्स लिंगाई ।। khaṁti a maddava’ijava-vimuttayā taha adīņaya-titikkhā. āvassagaparisuddhi a homti bhikkhussa limgāiṁ.
- Dasa. Ni. 349
१५.

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8. A true monk is one who has no yearnings, who is indiffer
ent to this world and the hereafter, whose diets and movements are proper and who is free from passions.
- Pra. Sā. 3.26
9. The monk who is lacking in scriptural knowledge neither knows his self nor the things other than his self.
- Pra. Sā. 3.33 10. Unlike other persons, the self-realised monk sees through the eyes of the Āgamas.
- Pra. Sā. 3.34 11. The karmic bondage destroyed by an un-enlightened soul
by practising austerities in crores of births, is achieved only in one breath by an awakened soul practising the three restraints.
- Pra. Sā. 3.38 12. He who looks at both straw and gold alike, is said to be truly initiated.
- Bo. Pā. 47 13. A great monk eats only for the sustenance of life and not for the pleasure of it.
-- Utta. Sū. 35.17 Even after becoming a monk, if the passions like anger etc. are not controlled, his monkhood is useless like the flower of sugarcane plant.
— Daśa. Ni. 301
14.
15.
The exaltation of forgiveness, humility, simplicity, greedlessness, modesty, forbearance and the faithful observation of the prescribed code of conduct are the hall mark of a monk.
- Daśa. Ni. 349

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196
१६. वीयरागयाए णं नेहाणुबंधणाणि, तहाणुबंधणाणि य वुच्छिंदइ ।
vīyarāgayãe ṇaṁ nehāṇubaṁdhaṇāṇi, taṇhāṇubaṁdhaṇāṇi ya vucchimdai.
१७. सारदसलिलं व सुद्धहियया, विहग इव विप्पमुक्का, वसुंधरा इव सव्व फासविसहा ।
sāradasalilaṁ va suddhahiyayā,
vihaga iva vippamukkā, vasuṁdhara iva savva phāsavisahā.
Pearls of Jaina Wisdom
१९ मुहादाई मुहाजीवी, दो वि गच्छन्ति सुग्गई ।
१८. तित्तगं व कडुअं व कसायं, अंबिलं व महुरं लवणं वा । एयलद्धमन्नत्थ पउत्तं, भहु- घयं व भुंजिज्ज संजए || tittagaṁ va kaḍuaṁ va kasāyaṁ, ambilaṁ va mahuraṁ lavaṇaṁ vā. eyaladdhamannattha pauttaṁ, bhahu-ghayam va bhuṁjijja samjae.
२१. पूयणट्ठा जसोकामी, माण-सम्माणकामए ।
muhādāī muhājīvī, do vi gacchaṁti suggaiṁ.
-
२०. अलाभोत्ति न सोइज्जा, तवोत्ति अहिसायए । alabhotti na soijjā, tavotti ahisāyae.

Utta. Sū. 29.45
Su. Kr. Su. 2.2.21
Daśaśru. Sū. 5.1.97
Daśaśru. Sū. 5.1.100

बहुं पवई पावं, मायासल्लं च कुव्वइ ॥ pūyanatthā jasokāmī māna-sammānakāmae. bahum pasavaī pāvaṁ, māyāsallaṁ ca kuvvai.
Daśaśru. Sū. 5.2.6
Daśaśru. Su. 5.2.35

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16. By detachment and being free from aversion, one cuts off the ties of attachment and desire.
197
17. The heart of the monk is as pure as the autumnal waters, as free as the birds and as enduring as the earth.
Sū. Kṛ. Sū. 2.2.21
Utta. Sū. 29.45
18.
A restrained monk accepts whatever food is prepared for the householders and offered to him as if it were butter and honey irrespective of its being hot, bitter, pungent, salty, sweet or sour.
Daśāśru. Sū. 5.1.97
19.
A laity who gives alms selflessly and a detached monk both beget a noble birth.

Daśāśru. Sū. 5.1.100
20.
If a monk doesn't get the ideal food he should not be grieved but look upon it as an opportunity to observe austerity.
Daśāśru. Sū. 5.2.6
21. A monk who hankers after honour, fame, status and respect indulges in sinful acts, and still in order to preserve these untarnished, he seeks to hide his acts.
Daśāśru. Sū. 5.2.35

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२२. अणुमायं पि मेहावी, मायामोसं विवज्जए ।
Pearls of Jaina Wisdom
aṇumāyaṁ pi mehāvī, māyāmosaṁ vivajjae.
२३. खुहं पिवासं दुस्सेज्जं, सीउन्हं अरइं भयं । अहियासे अव्वहिओ, देहदुक्खं महाफलं ।। khuhaṁ piväsaṁ dussejjaṁ, sīuṇhaṁ araiṁ bhayaṁ. ahiyase avvahio, dehadukkhaṁ mahāphalaṁ.
Daśaśru. SŪ. 5.2.49
२४. ण वि ता अहमेव लुप्पए, लुप्पंति लोगंसि पाणिणो । एवं सहिएऽहिपासए, अणिहे से पुट्ठेऽहियासए ||
ita vi tā ahameva luppae, luppamti logamsi pāņino. evam sahie’hipāsae, anihe se putthe 'hiyāsae.
२५. हत्थसंजए
पायसंजए, वायसंजए
SŪ. Kr. SŪ. 1.2.1.13 संजइदिए । अज्झप्परए सुसमाहिअप्पा, सुत्तत्थं च विआणइ जे स भिक्खू ॥ hatthasaṁjae pāyasaṁjae, vāyasaṁjae saṁjaimdie. ajjhapparae susamāhiappā, suttatthaṁ ca viāṇai je sa bhikkhu.
na jāimatte, na ya rūvamatte, na labhamatte na sueņamatte. mayāņi savvāņi vivajjaittā, dhammajjhāṇarae ya je sa bhikkhū.

२६. न जाइमत्ते न य रूवमत्ते, न लाभमत्ते न सुएणमत्ते । मयाणि सव्वाणि विवज्जइत्ता, धम्मज्झाणरए य जे स भिक्खू ॥
Daśa. Su. 8.27

Daśa. SŪ. 10.15
२७. सव्वेहिं भूएहिं दयाणुकंपी, खंतिक्खमे संजयबंभयारी । सावज्जजोगं परिवज्जयंतो, चरेज्ज भिक्खू सुसमाहिइंदिए || savyehim bhüehiṁ dayāṇukaṁpī, khamtikkhame samjayabaṁbhayārī. sävajjajogam parivajjayaṁto, carejja bhikkhū susamāhiiṁdie.
-
Daśa. Sū. 10.19
Utta. Sū. 21.13

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22. An enlightened monk does not indulge even a little in deceit and untruth.
199
- Daśāśru. Sū. 5.2.49
23. A monk bears hunger, thirst, discomfort, cold, heat, fear and anguish with an unperturbed mind. Toleration of suffering caused to the body because of this will entail him great benefits.
Daśa. Su. 8.27
24. "It is not myself alone who suffers but all creatures in the world too suffer", thus a wise man should ruminate and patiently bear the afflictions that befall him, without giving way to his passions.
Sū. Kr. Sü. 1.2.1.13
25. A true monk is one whose limbs, speech and senses are under his control, who is forever immersed in the contemplation of the self, and who understands the true spirit of the scriptures.
26.
A true monk is one who is not proud of his own lineage, beauty, gains and scriptural knowledge. Thus discarding all pride, he ramains deeply immersed in the spiritual contemplation.

Daśa. Sü. 10.15

27. A true monk should have compassion on all beings, he should be of a forbearing nature, restrained and chaste. He should abstain form everything sinful and live with his senses under control.
Daśa. Sū. 10.19
Utta. Sü. 21.13

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Pearls of Jaina Wisdom
२८. सव्वगंथविमुक्को, सीईभूओ पसंतचित्तो अ ।
जं पावइ मुत्तिसुहं, न चक्कवट्टी वितं लहइ ।। savvagaṁthavimukko, sīībhūo pasartacitto a jaṁ pāvai muttisuhaí, na cakkavatti vi taṁ lahai.
- Bha. A. 1182 ३९. श्रमण कौन ?
39. ŚRAMAŅA-KAUNA ? १. न वि मुंडिएण समणो, न ओंकारेण बंभणो ।
न मुणी रण्णवासेणं, कुसचीरेण न तावसो ।। na vi muṁdieņa samaņo, na oskāreņa barbhaņo. na muni rannavāseņaṁ, kusacīreņa na tāvaso.
--- Utta. Sū. 25.31 २. समयाए समणो होइ, बंभचेरेण बंभणो ।
नाणेण य मुणी होइ, तवेणं होइ तावसो ।। samayāe samaņo hoi, baṁbhacereņa bambhaņo. nānena ya muni hoi, tavenam hoi tavaso.
- Utta. Su. 25.32 ३. गुणेहि साहू अगुणेहिऽसाहू, गिण्हाहि साहू गुण मुंचऽसाहू ।
क्यिाणिया अप्पगमप्पएणं, जो रागदोसेहिं समो स पुज्जो ।। gunehi sāhu aguņehi'sāhū, ginhāhi sāhū guna muṁca'sāhū. viyāniyā appagamappaenam, jo rāgadosehiṁ samo sa pumjo.
- Daśāśru. Sū. 9.3.11 ४. लाभालाभे सुहे दुक्खे, जीविए मरणे तहा ।
समो जिंदापसंसासु, तहा माणावमाणओ ।। lābhālābhe suhe dukkhe, jivie marane tahā. samo nimdāpasaṁsāsu, tahā māņāvamāņao.
- Utta. Su. 19.91

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28. A monk who is totally detached, calm and serene in his
mind, attains that blissful emancipation which even a Cakravarti ( universal monarch ) cannot ever have.
-- Bha. Ā. 1182
Thirty Nine Who is a śramana ?
1. One does not become a monk by merely tonsuring, nor a
Brāhmaṇa by reciting the Onkāra Mantra, nor a Muni by living in the forest, nor a hermit by wearing clothes woven out of the kusa grass.
- Utta. Sū. 25.31
2. A person becomes a monk by equanimity, a Brāhmaṇaby
his celibacy, a Muniby his knowledge and a hermit by his austerities.
- Utta. Sū. 25.32
3. A person becomes monk by his virtues and a pseudo-monk
by absence of virtues; therefore master all the virtues of a monk and be free from all the vices of one who is not a monk. A person who knowing his self through the self maintains equanimity towards attachment and aversion is worthy of veneration.
- Daśāśru. Sū. 9.3.11
4. A true monk maintains equanimity in his success and fail
ure, happiness and misery, life and death, blame and praise and honour and dishonour.
- Utta. Sū. 19.91

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५. कम्मुणा बंभणो होइ, कम्मुणा होइ खत्तिओ । वइस्सो कम्पुणा होइ, सुद्दो हवइ कम्पुणा ||
Pearls of Jaina Wisdom
kammuṇā baṁbhano hoi, kammuņā hoi khattio. vaisso kammuņā hoi, suddo havai kammuṇā.
१. समत्तदंसणाई, पइदियहं जइजणा सुणेई य । सामायारि परमं जो, खलु तं सावगं बिंति ॥
४०. श्रावक ( गृहस्थ ) धर्म 40. ŚRĀVAKA (GRHASTHA ) DHARMA
samattadarisaṇāī, paidiyahaṁ jaijaṇā suņei ya. sāmāyāri paramaṁ jo, khalu taṁ savagaṁ biṁti. - Sāvaya. 2
२. पंचेव अणुव्वयाइं गुणव्वयाइं च हुंति तिन्नेव । सिक्खावयाई चउरो सावगधम्मो दुवालसहा ||
paṁceva aṇuvvayäiṁ guṇavvayāiṁ ca huṁti tinneva. sikkhavayaim cauro savagadhammo duvālasahā.
Sävaya. 6
३. इत्थी जूयं मज्जं, मिगवं वयणे तहा फरुसया य ।
'दंडफरुसत्तमत्थस्स दूसणं सत्त वसणाई ||
Utta. Sū. 25.33
itthī jūyam majjam, migavaṁ vayaṇe tahā pharusayā ya. damḍapharusattamatthassa dūsaṇaṁ satta vasaṇāiṁ.
- Br. Bhā. 940
४. मांसासणेण वड्डूइ दप्पो, दप्पेण मज्जमहिलसई ।
जूयं पि रमइ तो तं, पि वण्णिए पाउणए दोसे ।।

māṁsāsaņeṇa vaddhai dappo, dappena majjamahilasaï. jūyam pi ramai to tam, pi vannie pāuṇae dose.
Vasu. śrā. 88

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5. According to one's deeds, one becomes a Brāhmaṇa or a Ksatriya or a Vaiśya or a Sudra.
- Utta. Sū. 25. 33
Forty Code of Conduct for Householders
1. A 'Śrāvaka' is one who is endowed with right faith and
who listens everyday the preachings of the monks about right conduct.
-- Sāvaya. 2
2. The five primary vows ( Aņuvratas ), the three meritori
ous vows ( Guņavratas ) and the four disciplinary vows (Śikṣāvratas) are the twelve kinds of vows prescribed for a householder.
- Sāvaya. 6
3. The seven vices ( from which a householder should
abstain ) are : 1. sexual contact with another woman, 2. gambling, 3. taking intoxicants, 4. hunting, 5. uttering harsh words, 6. giving disproportionate punishment and 7. misappropriation of other's property.
— Br. Bhā. 940 4. Consumption of meat arouses one's passions; this leads
him to taking intoxicants and indulging himself in gambling. Thus he falls a prey to all the above vices.
-- Vasu. Śrā. 88

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५. पाणिवह-मुसावाए, अदत्त-परदारनियमणेहिं च ।
अपरिमिइच्छाओऽवि य, अणुव्वयाइं विरमणाई । panivaha-musāvāe, adatta-paradaraniyamanehim ca. aparimiicchāo'vi ya, anuvvayaim viramanaim.
- Atur. Pra.3
६. गारं पि य आवसे नरे, अणुपुव्वं पाणेहिं संजए ।
समया सव्वत्थ सुव्वए, देवाणं गच्छे स लोगयं ।। gāraṁ pi ya āvase nare, anupuvvaṁ pāņehiṁ samjae. samayā savvattha suvvae, devāņam gacche sa logayaṁ.
- Su. Kr. Su. 1.2.3.13
७. सामाइयंमि उ कए, समणो इव सावओ हवइ जम्हा । sāmāiyarmi u kae, samaņo iva sāvao havai jamhā.
- Vi. Bhā. 2690
८. धम्मो अत्थो कामो, भिन्ने ते पिंडिया पडिसवत्ता ।
जिणवयणं उतिन्ना, अवसत्ता होंति नायव्वा ।। dhammo attho kāmo, bhinne te pimdiyā padisavattā. jiņavayanaṁ utinnā, avasattä homti nāyavvā.
- Daśa. Ni. 262
९. गिहवासे वि सुव्वए।
gihavāse vi suvvae.
- Utta. Su. 5.24
१०. कयवयकम्मो तह सीलवं, गुणवं च उज्जुववहारी ।।
गुरु सुस्सूसो पवयण-कुसलो खलु सावगो भावे ।। kayavayakammo taha silavam, guṇavaṁ ca ujjuvavahārī. guru sussüso pavayana-kusalo khalu sāvago bhāve.
__ - Dharma-ratna-prakarana 33

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5. The five primary vows ( Aņuvratas ) are partial abstinence
from violence, untruth, stealing, carnality and possessiveness.
- Ātur. Pra. 3
6. A person, even leading the life of a house-holder, has a
merciful and fair attitude to all beings, treats everyone as equal, acquires a celestial birth.
- Sū. Kr. Sū. 1.2.3.13
7. While observing the vow of equanimity ( Sāmāyika ), a house-holder becomes equal to a saint.
- Vi. Bhā. 2690
8. Some view righteousness, wealth and pleasure as differ
ent and contradictory; Jaina faith, however, propounds that if these are imbibed in the true spirit then they will only be complementary.
- Daśa. Ni. 262
9. By adhering to the vows, even a house-holder can be pious.
- Utta. Sū. 5.24
10. A true 'Srāvaka'is one who observes the vows, practises
noble conduct, engages himself in scriptural and self-study, is simple and modest, serves the spiritual master and is at ease in discourses.
- Dharma-ratna-prakarana 33

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४१. अहिंसा 41. AHIMSA
१. एवं खु णाणिणो सारं, जं न हिंसइ कंचणं ।
अहिंसा समयं चेव, एयावंतं वियाणिया ।। eyaṁ khu ņāņiņo sāram, jam na himsai kaṁcanar. ahiṁsā samayaṁ ceva, eyāvaṁtaṁ viyāniyā.
- Su. Kr. Su. 1.11.10
२. पढमं नाणं तओ दया, एवं चिट्ठइ सव्वसंजए ।
अन्नाणी किं काही, किं वा नाही सेय पावगं ।। padhamaṁ nāņaṁ tao dayā, evam citthai savvasaṁjae. annāņi kiṁ kāhī, kim vā nāhī seya pāvagas.
– Daśa. Sū. 4.10
३. तुमंसि णाम सच्चेव (तं चेव) जं हंतव्वं ति मण्णसि ।
तुमंसि णाम सच्चेव जं अज्जावेयव्वं ति मण्णसि । तुमंसि णाम सच्चेव जं परियावेयव्वं ति मण्णसि । तुमंसि णाम सच्चेव जं परिघेत्तव्वं ति मण्णसि । तुमंसि णाम सच्चेव जं उद्दवेयव्वं ति मण्णसि । अंजू चेय पडिबुद्धजीवी। तम्हा ण हंता ण वि घायए । अणुसंवेयणमप्पाणेणं जं हंतव्वं णाभिपत्थए । tumaṁsi ņāma sacceva ( taṁ ceva ) jar hartavvam ti
mannasi. tumassi ņāma sacceva jaṁ ajjāveyavvaṁ ti maņņasi. tumaṁsi ņāma sacceva jam pariyāveyavvaṁ ti mannasi. tumaṁsi ņāma sacceva jaṁ parighettavvaí ti mannasi. tumassi ņāma sacceva jaṁ uddaveyavvaṁ ti mannasi. amjū ceva padibuddhajīvī. tamhā ņa harta ņa vi ghāyae. aņusamveyaṇamappāņeņam jar hartavvam ņābhipatthae.
-Aca. 1.5.5.101

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Forty One Non-violence
1. Not to kill any living being is the quintessence of all wis
dom. Certainly, one has to understand that non-violence and equality of all living beings are essentials of Dharma.
--- Sū. Kr. Sū. 1.11.10
2. Knowledge of the living and non-living alone will enable
one to be compassionate towards all living creatures. Knowing this, all aspirants proceed from knowledge to eternal virtues. What can an ignorant do ? How does he know what is noble and what is evil ?
- Daśa. Sū. 4.10 3. Oh, man ! think that the being whom you want to kill is
none else but you, he too experiences happiness and sorrow just like you. Think about this — the being whom you wish to govern and enslave is none else but you. Also think about this -- the being whom you wish to hurt and harm is none else but you, the being whom you want to punish and drive away is also none else but you. An ingenuous and self-disciplined one, who lives upto these sentiments, therefore, neither harms nor kills any living beings nor does he cause them to be harmed and killed by others. One has to bear the consequences of one's actions. Hence never desire to harm any living being.
— Ācā. Sū. 1.5.5.101

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४. सव्वे पाणा पियाउया, सुहसाया, दुक्खपडिकूला ।
अप्पियवहा पियजीविणो, जीविउकामा सव्वेसिं जीवियं पियं ।। savve pāņa piyāuyā, suhasāyā, dukkhapadikūlā. appiyavahā piyajīviņo, jiviukāmā savvesiṁ jiviyam piyaṁ.
- Aca. Su. 1.2.3.63 न य वित्तासए परं। na ya vittāsae paraṁ.
- Utta. Su. 2.20 ण विरुज्झेज्ज केणई। ņa virujjhejja keņai.
- Su. Kr. Su. 1.15.13 मित्तिं भूएहिं कप्पए। mittim bhuehiṁ kappaye.
- Utta. Sū. 6.2 ५. तुंगं न मंदराओ, आगासाओ विसालयं नत्थि ।
जह तह जयंमि जाणसु धम्ममहिंसासमं नत्थि ।। tumgam na maṁdarāo, āgāsāo visālayaṁ natthi. jaha taha jayammi jāņasu, dhammamahimsāsamaṁ natthi.
- Bha. Pa.91
४२. सत्य
42. SATYA १. विसस्सणिज्जो माया व, होइ पुज्जो गुरु व्व लोअस्स ।
सयणु व्व सच्चवाई, पुरिसो सव्वस्स होइ पिओ ।। visassaņijjo māyā va, hoi pujjo guru vva loassa. sayaņu vva saccavāi, puriso savvassa hoi pio.
- Bha. A. 840 २. सच्चं लोगम्मि सारभूयं,
गंभीरतरं महासमुद्दाओ। saccaṁ logammi sārabhūyaṁ, gambhírataraṁ mahāsamuddão.
— Praśna. 2.2

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4. All living beings love life, they wish to relish pleasure;
loath misery, shun annihilation; enjoy life and love to live long. In short, life is dear to all beings.
- Ācā. Sū. 1.2.3.63
Hence one should not inflict pain on any creature.
- Utta. Sū. 2.20
Nor have any feeling of antipathy or enmity.
--- Sū. Kr. Sū. 1.15.13
One should be friendly twoards all creatures.
- Utta. Sū. 6.2
5. Nothing is higher than Mount Meru nor anything more
expansive than the sky. Similarly know that no Dharma is equal to Ahimsā in this world.
— Bha. Pa. 91
Forty Two Truthfulness
1. A person who speaks the truth becomes trustworthy like
a mother, venerable like a preceptor and dear to everyone like a kinsman.
— Bha. A. 840
2. Truth is the quintessence in this world. Truth is more tranqil and deeper than the deepest ocean.
— Praśna. 2.2

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३. जहा हि अंधे सह जोतिणावि,
रूवाइं णो पस्सति हीणनेत्ते । jahā hi aṁdhe saha jotiņāvi, rūvāim ņo passati hiņanette.
- Su. Kr. Su, 1.12.8
४. तं सच्चं खु भगवं । taṁ saccaṁ khu bhagavam.
--- Praśna. Sū. ( Saṁvaradvāra ), 2
५. सच्चस्स आणाए उवट्ठिए से मेहावी मारं तरइ । saccassa āņāe uvatthie se mehāvi māram tarai.
-Aca. Su. 1.3.66 ६. मुसावाओ य लोगम्मि, सव्व-साहूहिं गरहिओ ।
अविस्सासो य भूयाणं, तम्हा मोसं विवज्जए । musavāo ya logammi, savva-sahuhim garahio. avissāso ya bhūyāṇam, tamhā mosam vivajjae.
- Daśa. Sū. 6.13
७. सहिओ दुक्खमत्ताए पुट्ठो णो झंझाए । sahio dukkhamattāe puttho ņo jhamjhāe.
-Aca. Su. 1.3.3
८. पापस्सागमदारं असच्चवयणं भणंति हु जिणिंदा । pāpassāgamadāram asaccavayaņaṁ bhanaṁti hu jiņimdā.
- Bha. A. 489
९. सच्चमि वसदि तवो, सच्चमि संजमो तह वसे सेसा वि गुणा ।
सच्चं णिबंधणं हि य, गुणाणमुदधीव मच्छाणं ।। saccami vasadi tavo, saccami samjamo taha vase sesā vi guņā. saccaṁ nibhaṁdhaņaṁ hi ya, guņāņamudadhīva macchāņań.
- Bha. A. 842

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3. Just as a blind man unable to see anything despite the presence of light, so also an ignorant person cannot have a vision of the truth in spite of the presence of the scrip
tures.
Sū. Kṛ. Sū. 1.12.8
4. Truth is God.
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Praśna. Sū. ( Samvaradvāra) 2
5. A wise person who treads the path of truth transcends death.
6. In this world falsehood is comdemned by all the saints. A person who utters a lie is trusted by none. Hence one should give up falsehood.
Acā. Sū. 1.3.66

7. A person who practises truthfulness remains unmoved in the face of severe trials and tribulations.
Daśa. Sū. 6.13
Acā. Sū. 1.3.3
8. The Lord Jinendra has said that falsehood is the door through which sins step in.

9. Truthfulness is the abode of austerity, self-restraint and all other virtues. Indeed, truthfulness is the source of all noble qualities as the ocean is that of fishes.
Bha. A. 489
Bha. A. 842

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४३. अस्तेय ( अचौर्य ) 43. ASTEYA ( ACAURYA)
१. इच्छामुच्छा तण्हागेहि असंजमो कंखा ।
हत्थलहुत्तणं परहडं तेणिक्कं कूडया अदत्तं ।। icchāmucchā tanhāgehi asarjamo kamkhā. hatthalahuttanaṁ parahadam teņikkaṁ kūdayā adattam.
- Praśna. 1.3.10 २. अदत्तादाणं अकित्तिकरणं अणज्जं साहुगरहणिजं ।।
पियजणमित्तजणभेद-विप्पीतिकारकं रागदोसबहुलं ।। adattādāņaṁ akittikaranaṁ anajjaṁ sāhugarahanijaṁ. piyajanamittajanabheda-vippītikārakaṁ rāgadosabahulam.
__-- Prasna. 1.3.9 ३. चित्तमंतमचित्तं वा अप्पं वा जइ वा बहुं ।
दंतसोहणमित्तंपि उग्गहं सि अजाइया ।। cittamaṁtamacittaṁ vă appaṁ vā jai vā bahuí. damtasohaņamittampi uggaham si ajāiyā.
-Dasa. Su. 6.14 ४. लोभे य बढिदे पुण कज्जाकजं णरो ण चिंतेदि ।
तो अप्पणो वि मरणं अगणितो चोरियं कुणइ ।। lobhe ya badhdhide puņa kajjākajjaṁ naro na cistedi. to appaņo vi maranam aganimto coriyam kuņai.
- Bha. A. 857 ५. वज्जिज्जा तेनाहडतक्कर-जोगं विरुद्धं रज्जं च ।
कूडतुल-कूडमाणं, तप्पडिरुवं च ववहारं ।। vajjijjā tenāhadatakkara-jogam viruddhaṁ rajjaṁ ca. kudatula-kudamānam, tappadirāvam ca vavahāram.
- Sāvaya. 268 ६. लोभाविले आययई अदत्तं। lobhāvile āyayai adattaṁ.
- Utta. Su. 32.29

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213
Forty Three Non-stealing
1. Attraction for other's property, attachment, greed, non
restraint, desire, stealing, malpractices in trade and commerce and taking other's articles without their permission form part of various types of stealing.
--- Praśna. 1.3.10
2. As theft is the cause of disrepute, noble people do not
indulge in it. It is decried by all saints. It creates enmity amongst friends and relatives. It procures much attachment and avarice.
- Praśna. 1.3.9 3. A mendicant should not take anything animate or inani
mate, whether cheap or expensive, not even a toothpick without the permission of the owner.
— Daśa. Sū. 6.14
4. Under the influence of greed, a man fails to discriminate
between good and evil and indulges in theft without caring even for his own life.
— Bha. Ā. 857
5. Buying stolen property, smuggling goods, disobeying the
rules of law, use of false weights and measures and adulteration - all these are classified as theft.
- Sāvaya. 268
6. Only when a person falls prey to greed, he is tempted to steal another's property.
--- Utta. Sū. 32.29

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४४. ब्रह्मचर्य
44. BRAHMACARYA १. जीवो बंभा जीवम्मि, चेव चरिया हविज्ज जा जदिणो ।
तं जाण बंभचेरं, विमुक्कपरदेह तित्तिस्स ।। jivo bambhā jīvammi, ceva cariyā havijja jä jadiņo. tam jana bambhaceram, vimukkaparadeha tittissa.
- Bha. A.878 २. सद्दे रूवे य गंधे य, रसे फासे तहेव य ।
पंचविहे कामगुणे, निच्चसो परिवज्जए । sadde rūve ya gaṁdhe ya, rase phāse taheva ya. pascavihe kāmagune, niccaso parivajjae.
- Utta. Sū. 16.10 ३. सव्वंगं पेच्छंतो, इत्थीणं तासु भुयदि दुब्भावं ।
सो बम्हचेरभावं, सुक्कदि खलु दुद्धरं धरदि । savvarga peccharto, itthiņaṁ tāsu bhuyadi dubbhāvaṁ. so baṁhacerabhāvam, sukkadi khalu duddharam dharadi.
-Ku. A. 11.80
४. जउकुंभे जोइउवगूढ़े, आसुऽभितत्ते णासमुवयाइ ।
एवित्थियाहिं अणगारा, संवासेण णासमुवयंति ॥ jakumbhe joiuvagūdhe, asu’bhitatte ņāsamuvayāi. evitthiyahiṁ anagārā, samvāseņa ņāsamuvayarti.
- Su. Kr. Su. 1.4.1.27 वत्थगंधमलंकारं, इत्थीओ सयणाणि य । अच्छंदा जे न भुंजंति, न से चाइ त्ति वुच्चइ ।। जे य कंते पिए भोए, लद्धे वि पिट्ठीकुव्वइ । साहीणे चयई भोए, से हु चाइ त्ति वुच्चइ ।। vatthagaṁdhamalaṁkāram itthio sayaņāņi ya. acchamdā je na bhurjasti, na se cāi tti vuccai. je ya kamte pie bhoe, laddhe vi pitthīkuvvai. sāhīņe cayai bhoe, se hu cāi tti vuccai.
-Dasa. Su. 2.2.3

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215
Forty Four Celibacy
1. The soul verily is Brahma, so the activity regarding the
self of an ascetic, who refrains from seeking enjoyment through other's body ( i.e., sexual enjoyment ) is called Brahmacarya ( celibacy).
-- Bha. Ā. 878 2. A celibate should always give up the sensual pleasures of sound, sight, smell, taste and touch.
- Utta. Sū. 16.10
3. He observes the most difficult but pious virtue of celi
bacy, who is neither infatuated nor attracted even after observing feminine charms.
- Ku. A. 11.80
4. Just as a jar filled with lac when subjected to fire melts
quickly and is destroyed, so does a monk who indulges in sexual contacts with women loses his character.
- Sū. Kr. Sū. 1.4.1.27
5. He who is unable to enjoy apparels, perfume, jewellery,
women and cosy cushions because of their non-availability is not a true ascetic. On the other hand, a person who turns his back to all worldly pleasures easily available and dear to him is a true renouncer.
- Daśa. Sū. 2.2.3

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६. मोक्खाभिकंखिस्स उ माणवस्स, संसारभीरुस्स ठियस्स धम्मे ।
नेयारिसं दुत्तरमत्थि लोए, जहित्थिओ बालमणोहराओ ।। mokkhābhikaṁkhissa u māņavassa, saṁsārabhirussa thiyassa dhamme. ņeyārisam duttaramatthi loe, jahitthio bālamanoharão.
-- Utta. Su. 32.17
७. एए य संगे समइक्कमित्ता, सुदुत्तरा चेव भवंति सेसा ।
जहा महासागरमुत्तरित्ता, नई भवे अवि गंगासमाणा ।। ee ya sarge samaikkamittā, suduttarā ceva bhavarti sesā. jahā mahāsāgaramuttarittā, nai bhave avi gamgāsamānā.
- Utta. Su. 32.18
८. रसा पगामं न निसेवियव्वा, पायं रसा दित्तिकरा नराणं ।
दित्तं च कामा समभिद्दवंति, दुमं जहा साउफलं व पक्खी ।। rasā pagāmaṁ na niseviyavvā, pāyar rasă dittikarā narāṇam. dittaṁ ca kāmā samabhiddavasti, dumam jahā sāuphalaṁ va pakkhi.
- Utta. Su. 32.10 ९. जहा दवग्गी पउरिंधणे वणे, समारुओ नोवसमं उवेइ ।
एविंदयग्गी वि पगामभोइणो, न बंभयारिस्स हियाय कस्सई ।। jahā davaggi paurimdhane vaņe, samāruo novasamaṁ uvei. evimdayaggi vi pagāmabhoiņo, na bambhayārissa hiyāya kassai.
- Utta. Su. 32.11
१०. तेल्लोक्काडविडहणो, कामग्गी विसयरुक्खपज्जलिओ ।
जोव्वणतणिल्लचारी, जं ण डहइ सो हवइ धण्णो ।। tellokkāļaviņahaņo, kāmaggi visayarukkhapajjalio. jovvanataņillacārī, jaṁ na dahai so havai dhanņo.
- Bha. A. 1115

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217
6. To a man who longs for liberation, who is afraid of the
Saṁsāra and lives according to Dharma, even for him nothing in this world offers so many difficulties as the attraction of women who lure the mind of the ignorant.
- Utta. Sū. 32.17
7. One who has overcome sensual attachments, can over
come all other temptations of his life as easily as a person who has crossed the great ocean, will not face any difficulty in crossing the river like Ganges,
- Utta. Sū. 32.18
8. One should not relish tasty foods for they stimulate the
passions. Just as birds flock towards a tree laden with fruits so also a person is impassioned by taking tasty food.
- Utta. Sū. 32.10
9. Just as a forest conflagration is difficult to be extinguished
in the presence of the winds, so also the senses of a person who relishes tasty food are not easily calmed. Hence, a celibate should not eat excessive food.
— Utta. Sū. 32.11
10. The fire of lust when kindled by the fuel of desires destroys
the forest of the three worlds. Blessed is he whose youth remains unsullied by this fire.
- Bha. A. 1115

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११. जह सीलरक्खयाण, पुरिसाणं णिदिदाओ महिलाओ ।
तह सीलरक्खयाणं, महिलाणं णिदिदा पुरिसा ।। jaha sīlarakkhayāņa, purisāņaṁ şimdidāo mahilão. taha sīlarakkhayāṇam, mahilāņam şimdidā purisā.
- Bha. A. 988 १२. किं पुण गुणसहिदाओ, इत्थीओ अत्थि वित्थडजसाओ ।
णरदोगदेवदाओ, देवेहिं वि वंदणिज्जाओ ।। kim puņa gunasahidão, itthio atthi vitthadajasão. naradogadevadao, devehim vi vamdanijjao.
- Bha. A. 995 १३. विणय-सील-तव-नियमगुणसमूहं तं बंभं भगवंतं ।
गह-गण-नक्खत-तारगाणं वा जहा उडुपती ।। vinaya-sila-tava-niyamagunasamāham tam baṁbhaṁ bhagavaṁtaṁ. gaha-gana-nakkhata-tāragānam vā jahā udupati.
-Prasna. 2.4.27 १४. वाऊ व जालमच्चेइ, पिया लोगंसि इथिओ ।
इथिओ जे ण सेवंति, आदिमोक्खा हु ते जणा । vāū va jālamaccei, piyā logaṁsi itthio. itthio je na sevaṁti, ādimokkhā hu te jaņā.
- Su. Kr. Su. 1.15.8-9 १५. जहा णई वेयरणी, दुत्तरा इह सम्मता ।
एवं लोगंसि णारीओ, दुत्तरा अमईमया ।। jahā ņai veyarani, duttarā iha sammatā. evaṁ logaṁsi ņārio, duttarā amaīmayā.
- Su. Kr. Su. 1.3.4.16 १६. देव-दाणव-गंधव्वा, जक्ख-रक्खस-किनरा ।
बंभयारिं नमसंति, दुक्करं जे करंति तं ।। deva-dāņava-gamdhavvā, jakkha-rakkhasa-kinnarā. baṁbhayārim namassaṁti, dukkaraṁ je karaṁti tań.
- Utta. Su. 16.16

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11. For men observing Celibacy the company of women is not permitted and for women observing celibacy the company of men is condemned.
Bha. A. 988
12. There are many virtuous women who are famous for their purity and chastity. They are like the goddesses on this earth and even revered by gods.
- Bha. A. 995
13. Just as the moon is unsurpassed and outshines the planets and stars so also of all the qualities, viz. modesty, chastity, penance, vows and others, celibacy is the greatest. Celibacy is the God Himself.
219
14. Just as the wind passes through the flames of fire so also a spiritual aspirant overcomes the charms of beautiful women and supersedes their attractions. They are first to get liberated.
Sü. Kr. Su. 1.15.8.9
15. Just as the river Vaitaraṇī ( the river in heaven) is difficult to cross so also for an ignorant person, it is very difficult to conquer over the passions for women.
Su. Kr. Su. 1.3.4.16
1. Celestials

16. The Devas', Dānavas2, Gandharvas3, Yakṣas3, Rākṣasas3 and Kinnaras3 pay homage to a celibate monk who stands rooted in the difficult vow of celibacy.
2. Demons
Praśna. 2.4.27
—

Utta. Sü. 16.16
3. Demi-Gods.

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४५. अपरिग्रह 45. APARIGRAHA
कसिणं पि जो इमं लोयं, पडिपुण्णं दलेज्ज इक्कस्स । तेणाऽवि से ण संतुस्से, इइ दुप्पूरए इमे आया ।। kasiņam pi jo imam loyam, paờipuņņas dalejja ikkassa. teņā’vi se na sartusse, ii duppūrae ime āyā.
- Utta. Su. 8.16
२. थावरं जंगमं चेव, धणं धण्णं उवक्खरं ।
पच्चमाणस्स कम्मेहिं, णालं दुक्खाठ मोयणे ।। thāvarar jamgamam ceva, dhanaṁ dhannam uvakkharam. paccamāṇassa kammehim, ņālaṁ dukkhāu moyane.
- Utta. Sū. 6.6
३. खेत्तं वत्थु हिरणं च, पुत्तदारं च बंधवा ।
चइत्ता णं इमं देहं, गंतव्वमवस्स मे ॥ khetta vatthuộ hirannaṁ ca, puttadāraṁ ca baṁdhavā. caittā ņam imaṁ deham, gamtavvamavassa me.
- Utta. Su. 19.17
४. वित्तं सोयरिया चेव, सव्वमेयं न ताणइ ।
संखाए जीवियं चेव, कम्मुणा उ तिउट्टइ ।। vittaṁ soyariyā ceva, savvameyaṁ na tāņai. sarmkhāe jiviyam ceva, kammunā u tiuttai.
- Su. Kr. Su. 1.1.5
५. जो बहुमुल्लं वत्थु, अप्पमूलेण व गिण्हेदि ।
बीसरियं पि न गिण्हदि, लाभे यूथे हि तूसेदि । jo bahumullaṁ vatthuṁ, appamūleņa ņeva giņhedi. bisariyaṁ pi na ginhadi, lābhe yüthe hi tüsedi.
-Dva. A.335

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Forty Five
Non-possession
1. Even if this whole world full of wealth is given to a man, he will not be contented, for it is very difficult to satisfy the desires of an avaricious man.
221
2. Wealth, movable and immovable possessions, garnerage and other domestic articles cannot relieve a person from bondage caused by one's own karmas.
Utta. Sū. 8.16

3. One should reflect thus, "One day I have to abandon all the wealth and property, treasures and fortunes, relatives and friends and even this body and to depart from this world."

Utta. Sū. 6.6
4. A person who knows that wealth and relatives are incapable of protecting him and that life is ephemeral, liberates himself from the karmic bondage.
Su. Kr. Su. 1.1.5
Utta. Sū. 19.17
5. A noble house-holder is one who does not buy valuable goods on much below their cost price, does not take possession of lost properties and remains satisfied by earning reasonable profits.
――
Dvā. A. 335

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६. वित्तेण ताणं न लभे पमत्ते, इमम्मि लोए अदुवा परत्था । दीवप्पणट्टे व अनंतमोहे, णेयाउयं दद्रुमदट्टुमेव ॥ vitteņa tāṇaṁ na labhe pamatte, imammi loe aduvā paratthā. divappaṇatthe va aṇaṁtamohe, ṇeyauyam datthumadatthumeva.
Pearls of Jaina Wisdom
७. जे पावकम्मेहि धणं मणुसा, समाययंती अमई गयाह । पहाय ते पास पर्यट्टिए गरे, वेराणुबद्धा णरयं उवेंति । je pāvakammehi dhaṇam maṇusā, samāyayaṁti amaiṁ gayāha. pahāya te pāsa payatție nare, verāṇubaddhā ṇarayaṁ uveṁti.
८. आउक्खयं चेव अबुज्झमाणे, ममाइ से साहसकारी मंदे । अहो य राओ परितप्पमाणे, अट्ठे सु मूढ़े अजरामरे व्व ॥
aukkhayaṁ ceva abujjhamāṇe, mamāi se sähasakārī maṁde. aho ya rão paritappamāṇe, atthe su mudhe ajarāmare vva.

९. वियाणिया दुक्खविद्धणं घणं, ममत्तबंधं च महब्भयावहं । सुहावहं धम्मधुरं अणुत्तरं, धारेह निव्वाणगुणावहं महं || viyāṇiyā dukkhavivaddhaṇam dhaṇam, mamattabamdhamn ca mahabbhayāvahaṁ. suhavahaṁ dhammadhuram aṇuttaram, dhāreha nivvāṇaguṇāvahaṁ mahaṁ.
Utta. Sū. 4.5
SŪ. Kr. SŪ. 1.10.18

Utta. Sü. 4.2
Utta. SŪ. 19.99

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6. Wealth cannot protect an imprudent person in this birth
and the next. Just as an extinguished lamp cannot light the path so also a person who is deluded cannot tread the right path.
- Utta. Sū. 4.5
7. Ignorant persons who earn money through evil deeds, fall
ing into the snares of their passions and subject themselves to the resentment of others, leave all the wealth here and go to hell.
- Utta. Sū. 4.2
8. An imprudent person engrossed in violence does not un
derstand that the life is perishable and being attached with worldly objects dare to commit the sin. He toils day and night. That rash and foolish one takes for granted himself as imperishable and tries to earn more and more wealth.
- Sū. Kr. Sū. 1.10.18
9. Knowing that wealth is the cause of misery, the fetter of
egoism and the source of many dangers, one should establish himself in Dharma which is gratifying, unequalled, unsurpassed and which generates those qualities which yield the fruit of emancipation.
- Utta. Sū. 19.99

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४६. तप
46. TAPA
१. विसयकसाय - विणिग्गह- भावं काऊण झाणसज्झाए । जो भावइ अप्पाणं, तस्स तव होदि णियमेण ॥
Pearls of Jaina Wisdom
visayakasāya-viniggaha-bhāvam kāūna jhānasajjhāe. jo bhāvai appāṇaṁ, tassa tava hodi niyamena.
Adh. Sa. 18.156
५.
२. सो तवो दुविहो वुत्तो, बाहिरब्धंतरो तहा । बाहिरो छव्विहो वुत्तो, एवमब्भंत तवो ॥
so tavo duviho vutto, bahirabbhamtaro tahā. bahiro chavviho vutto, evamabbhamtaro tavo.
३. अणसणमूणोयरिया, भिक्खायरिया य रसपरिच्चाओ । कायकिलेसो संलीणया य, बज्झो तवो होड़ ||
-
४. सो नाम अणसणतवो, जेण मणोऽमंगलं न चिंतेइ । जेण न इंदियहाणी, जेण य जोगा न हायंति ॥
aṇasaṇamūṇoyariyā, bhikkhāyariyā ya rasapariccão. kāyakileso samlīṇayā ya, bajjho tavo hoi.
बलं थामं च पेहाए, सद्धामारुग्गमप्पणो ।
खेत्तं कालं च विन्नाय, तहऽप्पाणं निजुंजए ||

-

Utta. Sū. 30.7
―――――――
so nāma aṇasaṇatavo, jeņa mano'mamgalam na cimtei.
jena na imdiyahāṇī, jeṇa ya jogā na hāyaṁti.
Utta. Sū. 30.8
balam thamam ca pehãe, saddhāmāruggamappaṇo. khettaṁ kālam ca vinnaya, taha'ppāṇaṁ nijumjae.
Daśa. Sū. 8.35
Ma. Sa. 134

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225
Forty Six Austerity
1. He who controls the senses and passions and concentrates
on the self through meditation and scriptural study observes austerity definitely.
-- Adh. Sā. 18.156
2. Austerities are of two kinds : external and internal. Exter
nal austerities are of six kinds and internal also are of six kinds.
— Utta. Sū. 30.7
3. External austerities are: 1. fasting, 2. eating less than one's
normal diet, 3. seeking alms, 4. abstention from tasty food, 5. mortification of the body and 6. solitude.
– Utta. Sū. 30.8
4. That fasting is true when the person observing it does not
entertain any inauspicious thought, when his senses do not become weak and when the activities of his mind, speech and body remain unimpaired.
- Ma. Sa. 134
5. A person should practise fasting only after taking into con
sideration his physical strength, prowess, devotion, state of health and the knowledge of time and place.
- Daśa. Sū. 8.35

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Pearls of Jaina Wisdom
६. जहा महातलागस्स, सन्निरुद्धे जलागमे । उस्सिंचणाए तवणाए, कमेणं सोसणा भवे ॥ एवं तु संजयस्सावि, पावकम्म- निरासवे | भवकोडीसंचियं कम्मं, तवसा णिज्जरिज्जई ||
jahā mahātalāgassa, sanniruddhe jalāgame. ussimcaṇāe tavaṇāe, kameṇaṁ sosaṇā bhave. evam tu samjayassāvi, pāvakamma-nirāsave. bhavakoḍīsaṁciyaṁ kammaṁ, tavasā nijjarijjaī. Utta. Sü. 30.5,6
७. जो जस्स उ आहारो, तत्तो ओमं तु जो करे । जहन्नेणेगसित्थाई, एवं दव्वेण ऊ भवे ॥
jo jassa u āhāro, tatto omar tu jo kare. jahanneņegasitthāī, evaṁ davveņa ū bhave.
८. पायच्छित्तं विणओ, वेयावच्चे तहेव सज्झाओ । झाणं च विउस्सग्गो, एसो अब्भितरो तवो ॥ pāyacchittaṁ viņao, veyāvacce taheva sajjhão. jhānam ca viussaggo, eso abbhimtaro tavo.

-
९. नाणं च दंसणं चेव, चरितं च तवो तहा । एयं मग्ग- मणुप्पत्ता, जीवा गच्छंति सुग्गईं ॥
nāṇaṁ ca daṁsaṇaṁ ceva, carittam ca tavo tahā. eyam magga manuppatta, jīvā gacchanti suggaim. Utta. Sū. 28.3

Utta. Sū. 30.15
-
१०. सक्खं खुदीसइ तवोविसेसो, न दीसई जाइविसेस कोई ।
sakkham khu dīsai tavoviseso, na dīsai jāivisesa koī. Utta. SŪ. 12.37

Utta. SŪ. 30.30
--

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6. As a large tank, when its supply of water has been blocked, gets gradually drained by consumption and evaporation so do the karmas of a self-restrained monk accumulated over millions of births get annihilated by austerities, if there is no fresh influx of karmas.
227
Utta. Sü. 30.5,6
7. A person who controls his intake of food, by consuming at least a morsel less than his appetite, performs Dravya Unodarī.*
Utta. Sū. 30.15
8. Internal austerities are (of six kinds): 1. expiation of sins, 2. reverence, 3. service, 4. scriptural study, 5. meditation and 6. renunciation.
Utta. Sū. 30.30
9. Persons who tread the path of knowledge, faith, conduct and austerity get higher existence.
Utta. Sū. 28.3
10. The importance of austerity is obvious but what is the importance of caste?
Utta. Sü. 12.37
* Ūnodarī ( eating less than normal diet) is a type of fasting which is gradually intensified by fixing a decreasing number of morsels of food to be consumed.

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Pearls of Jaina Wisdom
११. तवो जोई जीवो जोइठाणं, जोगा सुया सरीरं कारिसंगं ।
कम्मेहा संजम जोग संती, होमं हुणामि इसिणं पसत्थं ।। tavo joi jīvo joithāṇam, jogā suyā sarīram kārisaṁgam. kammehä samjama joga saṁti, homaṁ huņāmi isiņam pasattham.
- Utta. Su. 12.44
१२. तप्यते अणेण पावं कम्ममिति तपो ।
tapyate aņeņa pāvaṁ kammamiti tapo.
-Ni. Cu.46
१३. इंदियाणि कसाये य, गारवे य किसे कुरु ।
णो वयं पसंसामो, किसं साहु सरीरगं ।। imdiyāņi kasāye ya, gārave ya kise kuru. no vayam pasaṁsāmo, kisaṁ sāhu sarīragań.
-Ni. Bhā. 3758
१४. तवेण वोदाण जणयइ ।
taveņa vodāņa jaņayai.
- Utta. Su. 29.28
१५. नो इहलोगट्ठयाए, तवमहिट्ठिज्जा ।
नो परलोगट्ठयाए, तवमहिट्ठिज्जा ।। नो कित्ति-वण्ण-सद्द-सिलोगट्ठयाए तव महिट्ठिज्जा । नऽन्नत्थ निज्जरट्ठयाए तवमहिट्ठिज्जा । no ihalogatthayāe, tavamahitthijja. no paralogatthayāe, tavamahitthijjā. no kitti-vaņņa-sadda-silogatthayãe tava mahitthijjā. na’nnattha nijjaratthayāe tavamahitthijjā.
- Daśāśru. Sū. 9.4.4

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11. I perform the sacrifice which has been regarded as the greatest by the sages wherein austerity is the fire, the self is the hearth, right exertion is the sacrificial ladle, karma is the fuel, self-restraint and tranquillity are the oblations. · Utta. Sū. 12.44
12. The practice of austerity cleanses all sins.
13.
229
We do not extol the emaciated body of the aspirant observing fasts. Truly speaking, one must emaciate or destroy the longings of sensual pleasures, passions and the ego. Ni. Bhā. 3758
14. By observing austerity one acquires the power to destroy the karmas and purify his soul.

Ni. Cū. 46
―
15. One should not practise austerities for this life or the hereafter. Also one should not do the same for praise, status, fame or name. One should practise austerities only to destroy the karmas.

Utta. Sū. 29.28
Daśāśru. Sū. 9.4.4

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४७. क्षमा
47. KSAMA १. कोहेण जो ण तप्पदि, सुर-णर-तिरिएहि कीरमाणे वि ।
उवसग्गे वि रउद्दे, तस्स खमा णिम्मला होदि ।। kohena jo na tappadi, sura-nara-tiriehi kiramāne vi. uvasagge vi raudde, tassa khamā ņimmalā hodi.
- Karti. 364
खामेमि सव्वे जीवा, सव्वे जीवा खमंतु मे । मित्ती मे सव्वभूएसु, वेरं मझं न केणइ ।। khāmemi savve jīvā, savve jīvā khamartu me. mitti me savvabhūesu, veram majjhaṁ na keņai.
- Āva. Sü. 4.5.
३. जइ किंचि पमाएणं, न सुटु भे वट्टियं मए पुव्विं ।
तं मे खामेमि अह, निस्सल्लो निक्कसाओ अ । jai kimci pamāenań, na sutthu bhe vattiyaṁ mae puvvim. taṁ me khāmemi aha, nissallo nikkasao a.
__- Br. Bhā. 1368
४. कोहविजए णं खंतिं जणयइ ।
kohavijae naṁ khaṁtiṁ janayur.
- Utta. Su. 29.67
५. खमावणयाए णं पल्हायणभावं जणयइ । khamāvaņayāe ņam palhāyaṇabhāvaṁ jaņayai.
- Utta. Su. 29.19 ६. रागेण व दोसेण व जं मे अकदण्हुयं पमादेण ।
जो मे किंचिवि भणिओ तमहं सम्मं खमाबेमि ॥ rāgeṇa va doseņa va jam me akadanhuyam pamādeņa. jo me kiṁcivi bhanio tamahaṁ sammaṁ khamābemi.
- Mu. 58

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231
Forty Seven Forgiveness
1. His forbearance is perfect, who does no get excited with
anger even when terrible afflictions are caused to him by celestials, human beings and animals.
- Kārti. 364
2. I forgive all living beings, may all living beings forgive
me. I cherish friendliness towards all and harbour enmity towards none.
- Āva. Sū. 4.5
3. Renouncing all passions and delusion with a pure heart, I
beg your forgiveness if I have not been prudent in my behaviour towards you due to inadvertence.
-- Bs. Bhā. 1368
4. When anger is conquered, the spirit of forgiveness springs in the soul.
-- Utta. Sū. 29.67
5. The soul experiences infinite happiness by forgiveness.
-- Utta. Sü. 29.19
6. I beg pardon from one and all if due to attachment and
aversion I have been ungrateful to them or if my speech has been inappropriate and objectionable.
- Mū. 58

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४८. समभाव
48. SAMABHAVA १. ण सक्का ण सोउं सद्दा, सोतविसयमागया ।
रागदोसा उ जे तत्थ, ते भिक्खू परिवज्जए । ņa sakkā ņa souṁ saddā, sotavisayamāgayā. rāgadosā u je tattha, te bhikkhū parivajjae.
-Ava. Cu. 2.15.72 २. ण सक्का रूवमट्ट, चक्खविसयमागयं ।
रागदोसा उ जे तत्थ, ते भिक्खू परिवज्जए ।। ņa sakkā rūvamaddatthum, cakkhuvisayamāgayaṁ. rāgadosā u je tattha, te bhikkhū parivajjae.
- Ava. Cu. 2.15.73 ३. ण सक्का गंधमग्घाउं, णासाविसयमागयं ।
रागदोसा उजे तत्थ, ते भिक्खू परिवज्जए । na sakkā gaṁdhamagghāuí, ņāsāvisayamāgayaṁ. rāgadosā u je tattha, te bhikkhū parivajjae.
-Ava. Cu. 2.15.74 ४. ण सक्का रसमस्साउं, जीहाविसयमागयं ।
रागदोसा उजे तत्थ, ते भिक्खु परिवज्जए ।। ņa sakkā rasamassāur, jihāvisayamāgayaṁ. rāgadosā u je tattha, te bikkhū parivajjae.
-Ava. Cu. 2.15.75 ५. ण सक्का फासमवेएउं, फासं विसयमागयं ।
रागदोसा उ जे तत्थ, ते भिक्खू परिवज्जए । ņa sakkā phāsamaveeur, phāsam visayamāgayar. rāgadosā u je tattha, te bhikkhū parivajjae.
- Ava. Ch. 2.15.76 ६. चारित्तं खलु धम्मो, धम्मो जो सो समो त्ति णिट्ठिो ।
मोहक्खोह विहीणो, परिणामो अप्पणो हु समो ॥ cārittaṁ khalu dhammo, dhammo jo so samo tti ņiddittho. mohakkhoha vihīņo, pariņāmo appaņo hu samo.
- Pra. Sa. 1.7

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Forty Eight Equipoise
1. Sound is the object of ears. Difficult it is not to hear when one hears something. A monk renounces attachment and aversion of whatever he hears.
Ava. Cu. 2.15.72
2. Sight is the object of eyes. Difficult it is not to see when one sees something. A monk renounces attachment and aversion of whatever he sees.
―
3. Smell is the object of nose. Difficult it is not to smell when one smells something. A monk renounces attachment and aversion of whatever he smells.

- Ava. Cu. 2.15.73
233
―
ce
4. Taste is the object of tongue. Difficult it is not to taste when one eats or drinks something. A monk renounces attachment and aversion of whatever he tastes.
Ava. Cu. 2.15.75
www
5. Touch is the object of body. Difficult it is not to feel the touch when one touches something. A monk renounces attachment and aversion of whatever he touches.
Ava. Cũ. 2.15.76
Ava. Cu. 2.15.74
6. Right conduct is really what constitutes religion which, in turn, is pointed out as equanimity. Equanimity is that contemplating state of the soul which is free from delusion and agitation.

―――
Pra. Sā. 1.7

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७. समणो समसुह-दुक्खो, भणिदो सुद्धोवोगो त्ति। samano samasuha-dukkho, bhanido suddhovogo tti..
- Pra. Sa. 1.14
८. समभावः सामाइयं । samabhāvaḥ sāmäiyar.
- Su. Kr. Cu. 1.2.2 जस्स ण विज्जदि रागो, दोसो मोहो व सव्वदव्वेसु । णासवदि सुहं असुहं समसुहदुक्खस्स भिक्खुस्स ।। jassa na vijjadi rāgo, doso moho va savvadavvesu. ņāsavadi suhaṁ asuham, samasuhadukkhassa bhikkhussa.
– Pañcā. 142 दुज्जण-वयणचडक्कं, णिटुर-कडुयं सहति सप्पुरिसा । dujjana-vayanacadakkam, nitthura-kaduyam saharnti sappurisa.
- Bha. Pa. 107
१०.
११. सव्वं जगं तू समयाणुपेही,
पियमप्पियं कस्सइवि णो करेज्जा । savvam jagam tū samayāņupehi, piyamappiyaṁ kassaivi no karejjā.
- Su. Kr. Su. 1.10.7 १२. समभावो समाइयं, तण-कंचण-सत्तु-मित्तविसओ त्ति ।
निरभिस्संगं चित्तं, उचियपवित्तिप्पहाणं च ।। samabhavo samaiyam, tana-kamcana-sattu-mittavisao tti. nirabhissaṁgar cittar, uciyapavittippahāņaí ca.
-Ni. Cu.2846 १३. सद्देसु अ रूवेसु अ, गंधेसु रसेसु तह य फासेसु ।
न वि रज्जइ न वि दुस्सइ, एसा खलु इंदिअप्पणिही ।। saddesu a rūvesu a, gardhesu rasesu taha ya phăsesu. na vi rajjai na vi dussai, esā khalu imdiyappaņihi.
- Dasa. Ni. 295

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7. A monk is said to be absorbed in pure consciousness if he is indifferent to joy and sorrow.
8. Sāmāyika is equanimity.
235
9. There is no inflow of auspicious and inauspicious karmas for a person who has neither attachment nor aversion for any object, who is not deluded and who is indifferent to joy and sorrow.
Pra. Sã. 1.14
――
Su. Kr. Cü. 1.2.2
10. Noble persons patiently bear the harsh, wounding and humiliating utterences of the wicked.

Pañcā. 142
11. Looking at all people with an impartial mind, one should not do anything either to favour or to harm them.
Sū. Kṛ. Sū. 1.10.7

Bhā. Pā. 107
12. To treat as equal a piece of straw and gold, a friend and a foe, as also to develop a mind devoid of attachment and progressively inclined towards virtuous conduct, this is what constitutes sāmāyika.
Ni. Cù. 2846
13. A person is said to have conquered his senses if he has neither attraction nor aversion for the sensual pleasures of sound, form, smell, taste and touch.
Dasa. Ni. 295

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४९. अनासक्ति
49. ANASAKTI १. जीवियं णाभिकंखेज्जा, मरणं णो वि पत्थए ।
दुहओ वि ण सज्जेजा, जीविए मरणे तहा ।। jïviyaṁ ņābhikarkhejjā, maraṇam no vi patthae. duhao vi na sajjeja, jivie marane tahā.
-Aya. Su. 1.8.8.4
२. न लिप्पई भवमझे वि संतो, जलेण वा पोक्खरिणीपलासं ।
na lippai bhavamajjhe vi sasto, jaleņa vā pokkhariņīpalāsam.
--- Utta. Su. 32.47 ३. इह लोए निप्पिवासस्स, नत्थि किंचि वि दुक्करं । iha loe nippivāsassa, natthi kimci vi dukkaram.
-- Utta. Sü. 19.45 ४. रूवेसु जो गिद्धिमुवेइ तिव्वं, अकालियं पावइ से विणासं ।
रागाउरे से जह वा पयंगे, आलोयलोले समुवेइ मच्चु ।। rūvesu jo giddhimuvei tivvaṁ, akāliyam pāvai se viņāsar. rāgāure se jaha vā payamge, āloyalole samuvei maccum.
- Utta. Sū. 32.24 ५. णहि णिरवेक्खो चागो, ण हवदि भिक्खुस्स आसयविसुद्धी ।
अविसुद्धस्स य चित्ते, कहणु कम्मक्खओ विहिओ ।। nahi ņiravekkho cāgo, na havadi bhikkhussa āsayavisuddhi. avisuddhassa ya citte, kahaņu kammakkhao vihio.
-Pra. Sa. 3.20 ६. न वेरग्गं ममत्तेणं । na veraggar mamatteņam.
- Br. Bhā. 3385 ७. आसं च छंदं च विगिंच धीरे। āsaṁ ca chaṁdaṁ ca vigiặca dhīre.
- Aca. Su. 1.2.4.86

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237
Forty Nine Non-attachment
1. A spiritual aspirant should neither cherish a desire to live
nor long for death. He should remain neutral and have no attachment for life as well as death.
- Ācā. Sū. 1.8.8.4
2. A person who is detached, though living in the world, is
not affected by it, just as the leaf of the lotus is not moistened by water.
— Utta. Sū. 32.47
3. Nothing is impossible in this world for a person who is free from all desires.
— Utta. Sū. 19.45
4. He who is passionately fond of beauty will come to un
timely ruin; just as an impassioned moth drawn by the lure of light rushes into death.
– Utta. Sū. 32.24
5. As long as there is no renunciation ( absolutely ) free from
(any ) expectation, the monk cannot have purification of mind; how can he annihilate the karmas, when he is impure in mind ?
- Pra. Sā. 3.20
6. A person who has attachment, cannot renounce the world.
— Br. Bhā. 3385
7. Serene one! give up all expectations, desires and prodigality.
- Ācā. Sā. 1.2.4.86

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८. णाणी रागप्पजहो हि सव्वदव्वेसु कम्म-मज्झगदो ।
णो लिप्पदि रजएण दु, कद्दममज्झे जहा कणयं ।। अण्णाणी पुण रत्तो हि सव्व दव्वेसु कम्म-मज्झगदो । लिप्पदि कम्मरयेण दु, कद्दममज्झे जहा लोहं ॥ ņāņi rägappajaho hi savvadavvesu kamma-majjhagado. ņo lippadi rajaeņa du, kaddamamajjhe jahā kanayam. annāņi puņa ratto hi savva davvesu kamma-majjhagado. lippadi kammarayeņa du, kaddamamajjhe jahā lohar.
- Sa. Sa. 218-219
५०. आर्जव-धर्म 50. ĀRJAVA-DHARMA
१. जो चिंतेइ ण वंकं, ण कुणदि वंकं ण जंपदे वंकं ।
ण य गोवदि णियदोसं, अज्जव-धम्मो हवे तस्स ।। jo ciṁtei ņa varkar, ņa kunadi vaṁkaṁ na jampade varkar. ņa ya govadi niyadosam, ajjava-dhammo have tassa.
-Dvā. A. 396
२. जइ वि य णिगिणे किसे चरे, जइ वि य भुंजिय मासमंतसो ।
जे इह मायाइ मिज्जई, आगंता गब्मायऽअणंतसो ।। jai vi ya nigine kise care, jai vi ya bhumjiya māsamartaso. jo iha māyai mijjai, āgamta gabbhāya'anamtaso.
- Su. Kr. Su. 1.2.1.9
३. मासे मासे उ जो बालो, कुसग्गेणं तु भुंजए ।
न सो सुअक्खाय-धम्मस्स, कलं अग्घइ सोलसिं ॥ māse māse u jo bālo, kusaggeņaṁ tu bhumjae. na so suakkhaya-dhammassa, kalam agghai solasim.
- Utta. Su. 9.44

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8. Just as gold fallen in the sludge remains untainted, so also
a self-realised person while doing his worldly duties is not tainted by the karmas. On the other hand, just as iron gets rusty when it falls in the sludge so also an ignorant person who is full of attachment while performing his duties, is bound by karmas.
- Sa. Sā. 218-219
Fifty Straight-forwardness
1. He who does not think crookedly, does not act crookedly
does not speak crookedly and does not hide his own weaknesses, observes the virtue of straight-forwardness.
- Dvā. A. 396
2. Even if a person walks about unclad and mortifies his flesh
by observing austerities and fasts for months together, if filled with deceit, he will be born endless number of times.
-- Sū. Kļ. Sū. 1.2.1.9
3. If an ignorant person observes fasts for months and takes
just a morsel of food to break each fast, he still will not be equal to the sixteenth part of the religious order proclaimed by the Jinas.
- Utta. Sū. 9.44

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४. मायाविजएणं अज्जवं जणयइ । māyāvijaeņaṁ ajjavam janayai.
_ - Utta. Su. 29.69 ५. जह बालो जंपतो, कज्जमकज्जं च उज्जुयं भणइ ।
तं तह आलोइज्जा, मायामयविप्पमुको उ ॥ jaha bālo jampaṁto, kajjamakajjar ca ujjuyam bhaņai. taṁ taha āloijjā, māyāmayavippamuko u.
-Maha. Pra.22 ६. एगमविमायी मायं कट्ट आलोएज्जा ।
जाव पडिवज्जेजा अत्थि तस्स आराहणा ।। egamavimāyī māyam kattū āloejjā. jāva padivajjejā atthi tassa ārāhaņā.
- Sthā. Su. 8 ५१. मार्दव-धर्म
51. MARDAVA-DHARMA १. कुल-रूव-जादि-बुद्धिसु, तव-सुद-सीले गारवं किंचि ।
जो ण वि कुव्वदि समणो, मद्दवधम्मं हवे तस्स ।। kula-rāva-jadi-buddhisu, tava-suda-sile garavam kimci. joņa vi kuvvadi samaņo, maddavadhammaṁ have tassa.
- Ku. A.72 जो अवमाणकरणं, दोसं परिहरइ णिच्चमाउत्तो । सो णाम होदि माणी, ण दु गुणचत्तेण माणेण ॥ jo avamāņakaraṇam, dosam pariharai ņiccamāutto. so ņāma hodi māņi, na du gunacatteņa māņena.
- Bha.A. 1429 ३. से असई उच्चागोए, असई णीयागोए । णो हीणे । णो आइरिते ।
णो पीहए । इति संखाय, के गोयावाई ? के माणावाई ? कंसि वा एगे गिज्झे? se asaim uccāgoe, asaim niyagoe. no hine. no airitte. ņo pīhae. iti sarkhāya, ke goyāvāi ? ke māņāvāi ? kaṁsi vā ege gijjhe ?
-Aca. Su. 1.2.3.49-50

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4. By conquering deceit, a person gains humility.
- Utta. Sū. 29.69
5. Just as a child speaks of his good and bad acts in an inno
cent manner, similarly, one ought to confess one's guilt with a mind free from deceit and pride.
- Mahā. Pra, 22
6. A person who atones for the misdeeds carelessly done by him, is a true aspirant.
- Sthā. Sū. 8
Fifty One
Modesty 1. A monk who does not flaunt even slightly his family
lineage, looks, caste, learning, austerity, scriptural knowledge and character practises humility.
- Ku. A. 72
2. He truly commands respect who is always cautious not to
insult others. A person who merely boasts but has no virtues cannot command respect.
— Bha. Ā. 1429
3. Every person has been born several times in high caste as
well as in low caste; hence none is either high or low. After knowing this, who will feel proud of taking birth in respectable or high caste ? And who will evince attachment to any particular caste ?
-- Ācā. Sū. 1.2.3.49-50

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४. माणविजएणं मद्दवं जणयइ ।
māņāvijaeņaṁ maddavam janayai.
-- Utta. Su. 29.68
५. माणी विस्सो सव्वस्स, होदि कलह-भय-वेर-दुक्खाणि ।
पावदि माणी णियदं, इह-परलोए य अवमाणं ।। māņi visso savvassa, hodi kalaha-bhaya-vera-dukkhāni. pavadi mani niyadam, iha-paraloe ya avamānam.
- Bha. A. 1377
५२. आकिञ्चन्य-धर्म 52. AKINCANYA-DHARMA
१. अहमिक्को खलु सुद्धो, दंसणणाणमइयो सदाऽरूवी ।
ण वि अस्थि मज्झ किंचि वि, अण्णं परमाणुमेत्तं पि । ahamikko khalu suddho, darısaņaņāṇamaiyo sadā'rūví. ņa vi atthi majjha kimci vi, annam paramāņumettaṁ pi.
-- Sa. Sa. 1.38
२. एएणं लाभेणं तुस्सइ परस्स लाभं णो आसाएइ --
दोच्चा सुहसेज्जा। eenaṁ lābhenaṁ tussai parassa lābham no āsāei — doccă suhasejjā.
- Sthā. Sū. 4.3
३. होऊण य णिस्संगो, णियभावं णिग्गहित्तु सुहदुहदं ।
णिबंदेणं दु वट्टदि, अणयारो तस्सऽऽकिंचण्णं ।। hoūņa yaņissamgo, niyabhāvaṁ niggahittu suhaduhadar. niddarmdenam du vattadi, anayaro tassa'kimcannam.
- Ku. A.79

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4. When pride is overcome, a person becomes modest.
— Utta. Sū. 29.68
5. A person who is proud is disliked by all. He definitely
confronts conflicts, enmity, fear, grief and disrespect in this world and the next.
- Bha. Ā. 1377
Fifty Two Total Detachment
1. I am alone, pure, eternal, formless and full of knowledge
and vision. Other than this not even an atom of any object is mine.
--- Sa. Sū. 1.38
2. A person who is contented and does not desire a share in other's profits sleeps happily.
-- Sthā. Sā. 4.3
3. That mendicant alone acquires the virtue of non-posses
siveness, who renouncing the sense of ownership and attachment and controlling his own thoughts remains unperturbed by feelings of pleasure and pain.
- Ku. A. 79

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५३. दान
53. DĀNA १. आहारोसह-सत्थाभय-भेओ, जं चउव्विहं दाणं ।
तं वुच्चइ दायव्वं, णिद्दिट्ठमुसावयज्झयणे ।। aharosaha-satthabhaya-bheo, jam cauvviham danam. taṁ vuccai dāyavvam, nidditthamusāvayajjhayaņe.
– Vasu. Śrā. 233
२. जो मुणि भुत्तवसेस, भुंजदि सो भुंजदे जिणुदिटुं ।
संसारसारसोक्खं, कमसो णिव्वाणवरसोक्खं ॥ jo muni bhuttavasesaṁ, bhumjadi so bhuṁjade jiņuditthar. saṁsārasārasokkham, kamaso ņivvāņavarasokkham.
__ - Ra. Sa. 22
३. जं कीरइ परिरक्खा, णिच्चं मरण-भयभीरु-जीवाणं ।
तं जाण अभयदाणं, सिंहामणि सव्वदाणाणं ।। jam kirai parirakkha, niccarm marana-bhayabhiru-jivanam. taṁ jāņa abhayadāņas, siṁhāmaņim savvadāņāņań.
___ - Vasu. Sra. 238
४. दाणं ... ... मुक्खं सावयधम्मे ।
danam ... ... mukkham savayadhamme.
- Ra. Sa. 11
दुल्लहा उ मुहादाई, मुहाजीवी वि दुल्लहा । मुहादाई मुहाजीवी, दो वि गच्छंति सुग्गई ।। dullahā u muhādās, muhājīvī vi dullahā. muhādāi muhājīví, do vi gacchaṁti suggaiṁ.
-~- Dasasru. Su. 5.1.100

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Fifty Three Charity
1. Charity is said to be of four kinds, viz., that of food, that
of medicines, that of scriptural teaching and that of assurance of protection to all living beings. According to the code of conduct of householders ( Upāsakādhyayana Sūtra ), this four-fold charity is declared worthy of performance.
- Vasu. Śrā. 233 2. A house-holder who eats after giving alms to monks enjoys
the best material comforts and will gradually obtain the bliss of emancipation. Such is the preaching of the Jina.
--- Ra. Sā. 22
3. Of all kinds of charity, the charity of giving protection to
living beings in fear of death is known as Abhayadāna. which is supreme amongst all charities.
— Vasu. Śrā. 238
4. Charity is the most important virtue of every laity.
- Ra. Sā. 11
5. A selfless donor ( alms-giver ) and a detached monk, who
practises faultless begging both are rare. Both, selfless donor and a detached monk; eventually acquire noble birth.
— Daśāśru. Sū. 5.1.100

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Chapter X MEDITATION
Meditation is fundamental to all the religious practices of an aspirant. Meditation enables a person to understand his true nature and realise the self. It enables man to bring together all his scattered energies and manifests his hitherto concealed potentials. It means living in the present where the memories of the past and imaginations of the future do not perplex the soul.
Yuvācārya Dr. Śivamuni says in his monumental work on meditaion, “Meditaiton binds one to his present life. The purpose of meditation is not to realise peace after death. On the other hand, as soon as you begin to meditate properly you start realising peace and joy in your life. Meditation enables us to perfect our present life so that our future automatically becomes perfected.” ( Dhyāna Eka Divya Sādhanā, Hindi, p. 14).

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५४. ध्यान 54. DHYANA
१. सीसं जहा सरीरस्स, जहा मूलं दुमस्स य ।
सव्वस्स साधुधम्मस्स, तहा झाणं विधीयते ।। sisam jahā sarīrassa, jahā mūlam dumassa ya. savvassa sādhudhammassa, tahā jhāņam vidhīyate.
-Rsi. 22.13 २. जं थिरमज्झवसाणं, तं झाणं जं चलं तयं चित्तं ।
तं होज्ज भावणा वा, अणुपेहा वा अहव चिंता ।। jam thiramajjhavasāṇam, taṁ jhāņam jam calaṁ tayaṁ cittaṁ. tam hojja bhāvaņā vā, aņupehā vā ahava cimtā.
-- Dhyāna. 2 ३. जस्स न विज्जदि रागो, दोसो मोहो व जोगपरिकम्मो ।
तस्स सुहासुहडहणो, झाणमओ जायए अग्गी ।। jassa na vijjadi rāgo, doso moho va jogaparikammo. tassa suhāsuhadahaņo, jhāṇamao jāyae aggi.
- Paica. 146 ४. थिरकयजोगाणं पुण, मुणीण झाणे सुनिच्चलमणाणं ।
गामम्मि जणाइण्णे, सुण्णे रणे व ण विसेसो ।। thirakayajogāņam puņa, munīņa jhāņe suniccalamaņāņaṁ. gāmammi jaņāinne, sunne ranne va na viseso.
- Dhyāna. 36 ५. जह चिरसंचियमिंधण-मनलो, पवणसहिओ दुयं दहइ ।
तह कम्मेंधणममियं, खणेण झाणाणलो डहइ ।। jaha cirasaṁciyamimdhaņa-manalo pavaṇasahio duyam dahai. taha kammemdhaṇamamiyar, khaņeņa jhāņāņalo dahai.
-Dhyana. 101

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Fifty Four Meditation
1. Just as the head is most important to the body and the
roots to a tree, meditation is fundamental to all religious practices of a monk.
— Rși. 22.13
2. A steady state of mind constitutes meditation while an
active mind might be engaged in either contemplation or deep reflection or apprehension.
-- Dhyāna. 2
3. A person who has no attachment, aversion and delusion
and whose mind, speech and body are steadfast, burns all auspicious and inauspicious karmas in the fire of meditation.
- Pañcā. 146
4. In the case of monks whose mind, speech and body are
quiescent, and who have thoroughly concentrated their mind on meditation, it does not matter at all whether they stay in a densely populated habitation or in a secluded forest.
— Dhyāna. 36
5. Just as fire fanned by powerful winds destroys heaps of
firewood in no time so also the fire of meditation destroys heaps of Karmas in a moment.
--- Dhyāna. 101

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६. सुण्णीकयम्मि चित्ते, णूणं अप्पा पयासेइ । suņņīkayammi citte, nūņam appā payāsei.
-- Bha. A. 74 ७. ओयं चित्तं समादाय झाणं समुपज्जइ ।
oyam cittam samādāya jhāņaṁ samupajjai.
Daśāśru. Sū. 5.1
८. न कसायसमुत्थेहि य, वाहिज्जइ माणसेहिं दुक्खेहिं ।
ईसा-विसाय-सोगाइएहिं, झाणोवगयचित्तो । na kasāyasamutthehi ya, vāhijjai māṇasehim dukkhehim. isa-visaya sogaiehim, jhānovagayacitto.
-Dhyāna. 103 ९. वज्जिय-सयल-वियप्पो, अप्पसरूवे मणं णिरुंधतो ।
जं चिंतदि साणंदे तं धम्मं उत्तमं ज्झाणं ।। vajjiya - sayala - viyappo, appasarūve manaṁ ņirumdhamto. jam cimtadi sāņaṁde tar dhammar uttamar jjhāņām.
- Ka. A. 482 १०. जं बद्धं पि न चिट्ठइ, वारिज्जंतं वि सरइ असेसे ।
झाणबलेण तं पिहु, सममेव विलिज्जइ चित्तं ।। jaṁ baddhaṁ pi na citthai, vārijjantaṁ vi sarai asese. jhāṇabalena taṁ pihu, samameva vilijjai cittaṁ.
- Ātma. 9 ११. चित्तस्सेग्गया हवइ झाणं । cittasseggayā havai jhāņam.
-Ava. Ni. 1499 १२. अट्टं रुदं धम्म सुक्कं झाणाइ तत्थ अंताई ।
निव्वाण्णसाहणाइं भवकारणं-मट्टरुद्दाइं ।। attam ruddar dhammaṁ sukkaṁ jhāņāi tattha amtāim. nivvāņņasāhaņāim bhavakāraṇam-mattaruddāim.
-- Dhyāna. 5

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6. When the conscience is freed from sensual pleasures, the reflection of the soul can be seen in it.
- Bha. Ā. 74
7. Meditation is perfected when the thought process becomes pure and sublime.
- Daśāśru. Sū. 5.1
8. A person whose mind is absorbed in meditation is not
perturbed by miseries born of passions nor those born of jealousy, dejection, grief and other mental anxieties.
-- Dhyāna. 103
9. To give up all fallacies and to be absorbed in the contemplation of the self is supreme Dharma Dhyāna.
- Kā. A. 482
10. The irresolute and fleeting mind which is difficult to be
controlled and conquered becomes steadfast and tranquil by meditation
— Ātma. 9
11. To concentrate one's mind upon one subject is meditation.
- Āva. Ni. 1499
12. Of the four kinds of meditation, mournful ( Ārta Dhyāna)
and wrathful ( Raudra Dhyāna ) cause birth and death in mundane existence and righteous or analytic ( Dharma Dhyāna) and purest ( Sukla Dhyāna ) are instrumental in emancipation.
— Dhyāna. 5

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१३. अट्टरुद्दाणि वज्जिता, झाएज्जा सुसमाहिए । धम्मसुक्काई झाणाई, झाणं तं तु बुहा वए ।
Pearls of Jaina Wisdom
aṭṭaruddāņi vajjitā, jhāejjā susamāhie. dhammasukkāiṁ jhāṇāiṁ, jhāṇaṁ taṁ tu buhā vae.
Utta. SŪ. 30.35
५५. सामायिक
55. SAMAYIKA
१. उवणीयतरस्स ताइणो, भयमाणस्स विविक्कमासणं । सामाइयमाहु तस्स जं, जो अप्पाणं भए ण दंसए ||
uvaṇīyatarassa tāiņo, bhayamāṇassa vivikkamāsaṇaṁ. sāmāiyamāhu tassa jam, jo appāṇam bhae na damsae. Su. Kr. Sū. 1.2.2.17
-
२. अपडिण्णस्स लवावसक्किणो सामाइयमाहु तस्स जं ।
apaḍiņṇassa lavāvasakkiņo sāmāiyamāhu tassa jaṁ. Su. Kr. Sü. 1.2.2.20
३. जीविदमरणे लाभालाभे संजोयविप्पओगे य । बंधुरि - सुह- दुक्खादिसु समदा सामायियं णाम ।
jīvidamaraṇe läbhālābhe saṁjoyavippaoge ya. bamdhuri-suha-dukkhadisu samadā sāmāyiyaṁ ṇāma.
- Mū. 23

४. सम्मत्त - णाण-संजम - तवेहिं जं तं पसत्थसमगमणं । समयंतु तं तु भणिदं तमेव सामाइयं जाण ॥
sammatta-nāna-sarjama-tavehim jam tam
pasatthasamagamaṇaṁ.
samayaṁtu tam tu bhaṇidam tameva sāmāiyaṁ jāṇa.
- Mū. 519

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13. An aspirant engaged in spiritual contemplation should
relinquish mournful ( Ārta) and wrathful ( Raudra) meditation and practise righteous ( Dharma) and purest ( Sukla) meditation The wise declare this as significant meditation.
— Utta. Sū. 30.35 Fifty Five Equanimity (Sāmāyika )*
1. He is said to have equanimity ( sāmāyika ) who has ac
quired the knowledge of the self, who protects frightened creatures, who lives in solitude always absorbed in selfcontemplation and who is not fearful of any dangers.
— Sū. Ks. Sū. 1.2.2.17
2. He is said to be equipoised who has no desire for mun
dane fulfilment and who refrains from all activities that cause karmic bondage.
- Sū. Kr. Sū. 1.2.2.20 3. Sāmāyika is to be devoid of attachment and aversion and
to be indifferent in life and death, gain and loss, fortune and misfortune, friend and foe, joy and sorrow.
- Mū. 23
4. The oneness of soul with right faith, knowledge, self.
restraint and austerity is Samaya. Know this also as Sāmāyika.
| – Mũ. 519 * Sāmāyika means maintaining equanimity for a set period
of time, minimum for 48 minutes.

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Pearls of Jaina Wisdom
सामाइयं ति काउं, पर-चित्तं जो उचिंतई सड्ढो । अट्टवसट्टोवगओ, निरत्थयं तस्स सामाइयं ।। samaiyam ti kaum, para-cittam jo u cimtai saddho. attavasattovagao, niratthayaṁ tassa sāmāiyaṁ.
-- Sāvaya. 313 ६. सामाइएणं सावज्जजोगविरई जणयइ । sāmãieņam sāvajjajogaviraim jaņayai.
- Utta. Su. 29.9
५६. स्वाध्याय
56. SVADHYAYA १. बारसविहम्मि य तवे, सब्भंतरबाहिरे कुसलदिढे ।
न वि अत्थि न वि य होहिदि, सज्झायसमं तवोकम्मं ।। bārasavihammi ya tave, sabbhaṁtarabāhire kusaladitthe. na vi atthi na vi ya hohidi, sajjhāyasamaṁ tavokammar.
-~- Bha. A. 107 २. सज्झाए वा निउत्तेणं, सव्वदुक्खविमोक्खणे। sajjhāe vă niutteņam, savvadukkhavimokkhane.
- Utta. Su. 26/10 ३. सज्झायं च तओ कुज्जा, सव्वभावविभावणं। sajjhāyam ca tao kujjā, savvabhāvavibhāvanam.
- Utta. Su. 26.37 ४. सज्झाएणं नाणावरणिज्जं कम्मं खवेइ । sajjhāenaṁ nāņāvaranijjar kammaṁ khavei.
- Utta. Su. 29.18 ५. जो वि पगासो बहसो, गणिओ पच्चक्खओ न उवलद्धो ।
जच्चंधस्स व चंदो फुडो वि संतो तहा स खलु । jo vi pagāso bahuso, guņio paccakkhao na uvaladdho. jaccardhassa va caído, phudo vi samto tahā sa khalu.
- Br. Bha. 1224

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255
5. The sāmāyika of a householder will be fruitless if he re
flects upon mundane matters while practising sāmāyika, as his concentration will become meaningless.
- Savaya. 313
6. The practise of Sāmāyika eliminates all sinful occupations.
— Utta. Sū. 29.9
Fifty Six Scriptural Study
1. Among the twelve internal and external austerities which
are experienced by a wise person, there is none that equals or will be equal to the study of scriptures.
— Bha. Ā. 107
2. By constantly studying the scriptures one can be freed from all miseries.
— Utta. Sū. 26.10
3. The knowledge of all subjects is comprehended through the study of scriptures.
— Utta. Sü. 26.37
4. The knowledge-obscuring karmas are destroyed by the study of scriptures.
- Utta. Sū. 29.18
5. Just as a blind person cannot delight in the presence of
moonlight so also the knowledge of an ignorant person, who studies the scriptures over and over but is unable to experience the truth, is insignificant.
- Br. Bhā. 1224

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Pearls of Jaina Wisdom
६. वायणा पुच्छणा चेव, तहेव परियट्टणा ।
अणुप्पेहा धम्मकहा, सज्झाओ पंचहा भवे ॥ vāyaṇā pucchaņā ceva, taheva pariyattanā. aņuppehā dhammakahā, sajjhão paṁcahā bhave.
- Utta. Su. 30.34
७. सूई जहा ससुत्ता, ण णस्सदि दु पमाददोसेण ।
एवं ससुत्तपुरिसो, ण णस्सदि तह पमाददोसेण ।। sūs jahā sasuttā, ņa ņassadi du pamādadoseņa. evar sasuttapuriso, ņa ņassadi taha pamādadoseņa.
- Mu. 971
८. आदहिदपइण्णा भाव संवरो णवणवो य संवेगो ।
णिक्कंपदा तवो भावणा य परदेसिगत्तं च ।। ādahidapaiņņā bhāva samvaro ņavaņavo ya sarvego. nikkampadā tavo bhāvaņā ya paradesigattaṁ ca.
- Bha. A. 100

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257
6. Study of scriptures ( svādhyāya ) is of five types :
1. Vācană: careful and thorough study of scriptures. 2. Prcchanā: clarification of the doubts aroused on study
ing the scriptures. 3. Parivartanā : repeated recitation. 4. Anupreksā : reflection upon scriptural knowledge
acquired. 5. Dharma-kathā: preaching of the doctrine.
- Utta. Sū. 30.34
7. Just as a threaded needle when dropped carelessly is not
lost but is easily traced so also a person who has thorough understanding of scriptures may become imprudent for a while but in no time he makes amends and is finally liberated.
- Mū. 971
8. Svădhyāya enables one to acquire knowledge of the well
being of the self, subjugation of evil thoughts, inclination for renunciation, tranquillity in thought, word and deed, austerity, supreme disposition and benevolence.
- Bha. Ā. 100

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Chapter XI LEARNING
Swami Ranganathananda says, “Spiritual knowledge helps us to swim across the sea of the world, those who are bereft of this knowledge are deluded by wealth, they die, not knowing how to swim across the sea of the world. The tragedy can be averted by man continuing his education from the knowledge of the perishable to the knowledge of the imperishable self.” ( Message of Upanişads, p. 311 )
Education is the manifestation of divine qualities already inherent in man. A spiritual teacher imparts that knowledge by which karmas are destroyed. Lord Mahāvīra says, “By scriptural study, one acquires knowledge, is fixed in religion and helps others to be so fixed. Thus by studying multifarious Sūtras he becomes absorbed in the contemplation of what is expounded therein.” ( Daśa. Sū. 9.4.3 )

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.
Pearls of Jaina Wisdom
५७. शिक्षा
57. SIKSA १. वसे गुरुकुले निच्चं, जोगवं उवहाणवं ।
पियंकरे पियंवाई, से सिक्खं लधुमरिहई ।। vase gurukule niccam, jogavam uvahanavam. piyaskare piyaṁväi, se sikkham laddhumarihai.
- Utta. Sū. 11.14 २. अह पंचहिं ठाणेहिं, जेहिं सिक्खा न लब्भई ।
थम्भा कोहा पमाएणं, रोगेणाऽलस्सएण य ।। aha pamcahim thāņehim, jehiṁ sikkhā na labbhai. thambhā kohā pamãeņas, rogeņā’lassaeņa ya.
- Utta. Su. 11.3 ३. अह अट्ठहिं ठाणेहिं, सिक्खासीले त्ति वुच्चई ।
अहस्सिरे सया दंते, न य मम्ममुदाहरे ।। नासीले न विसीले, न सिया अइलोलुए । अकोहणे सच्चरए, सिक्खासीले ति वुच्चई ।। aha atthahiṁ thāņehim, sikkhāsīle tti vuccai. ahassire sayā damte, na ya mammamudāhare. nāsile na visīle, na siyā ailolue. akohane saccarae, sikkhāsile tti vuccai.
- Utta. Su. 11.4-5 ४. नाणमेगग्गचित्तो अ, ठिओ अ ठावयई परं ।
सुयाणि अ अहिज्जित्ता, रओ सुअसमाहिए ।। nāņamegaggacitto a, thio a thāvayai paraṁ. suyāņi a ahijjittā, rao suasamähie.
- Dasa. Su. 9.4.3 जह दीवा दीवसमं, पइप्पए सो य दिप्पए दीवो । दीवसमा आयरिया, दिप्पंति परं च दीवेति ।। jaha dīvā dīvasamam, paippae so ya dippae divo. divasamā āyariyā, dippamti paraṁ ca diveti.
__ - Utta. Ni. 8

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Fifty Seven Learning
1. He who always resides with the preceptor, who practises
meditation and austerities, who has religious zeal and ardour for study, who is pleasant in action and sweet in speech deserves to be instructed.
- Utta. Sū. 11.14 2. Pride, anger, carelessness, illness and idleness are the five obstacles in the path of acquiring knowledge.
- Utta. Sū. 11.3
3. The eight conditions that define a person as worthy of
acquiring knowledge are : (a) not to indulge in ridiculous gossip, (b) not to lose control of the mind and the senses, (c) not to disclose secrets of others, (d) not to be indisciplined, (e ) not to be blameworthy, (f) not to be covetous, ( g ) not to be short-tempered, (h ) not to forsake truth.
- Utta. Sū. 11.4-5
4. By scriptural study, one acquires knowledge, has concen
tration of mind, is fixed in religion and helps others to be so fixed. Thus by studying multifarious sūtras he becomes absorbed in the contemplation of what is expounded therein.
- Daśa. Sū. 9.4.3 5. Just as a lamp lights hundreds of other lamps and yet re
mains lighted so are the Acāryās who enlighten others and remain enlightened themselves.
- Utta. Ni. 8

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Pearls of Jaina Wisdom
६. जं देइ दिक्ख - सिक्खा, कम्मक्खयकारणे सुद्धा ।
jam dei dikkha-sikkha, kammakkhayakārane suddha. Bo. Pa. 16
७. जइ नत्थि नाणचरणं, दिक्खा हु निरत्थिगा तस्स ।
jai natthi nāṇacaraṇaṁ, dikkha hu niratthiga tassa.
५८. विनय
58. VINAYA
१. विणओ सासणे मूलं, विणीओ संजओ भवे । विणयाओ विप्पमुक्कस्स, कओ धम्मो कओ तवो ?
viņao sāsaņe mūlaṁ, viņīo saṁjao bhave. viņayão vippamukkassa, kao dhammo kao tavo ? Upadeśa. 1.341
-
• Vya. Bhā. 7.215
--

२. मा गलियस्सेव कसं, वयणमिच्छे पुणो पुणो । कसं व दट्टुमाइणे, पावगं परिवज्जए ।
mā galiyasseva kasaṁ, vayaṇamicche puno puno. kasam va datthumainṇe, pāvagaṁ parivajjae.
३. विवत्ती अविणीयस्स, संपत्ती विणीयस्स य । जस्सेयं दुहओ नायं, सिक्खं से अभिगच्छइ । vivatti aviṇīyassa, sampatti viņīyassa ya. jasseyam duhao nāyaṁ, sikkham se abhigacchai.
Utta. Sū. 1. 12
४. मूलाउ खंधप्पभवो दुमस्स, खंधाउ पच्छा समुवेंति साहा । साहप्पसाहा विरुहंति पत्ता, तओ से पुष्पं पुष्पं च फलं रसो य ।। mūlāu khaṁdhappabhavo dumassa, khamdhau paccha samuvemti sāhā. sähappasāhā viruhaṁti pattā,

Daśa. Sū. 9.2.22
tao se pupphaṁ pupphaṁ ca phalaṁ raso ya.
—
Daśa. Sū. 9.2.1

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6. A noble preceptor is one who imparts that knowledge and initiation by which the karmas are destroyed.
7. The initiation of the aspirant is fruitless if his actions do not synchronise with the knowledge acquired.
Vya. Bha. 7.215
Fifty Eight Humility
263
1. Humility is the foundation of Jaina faith. The practice of self restraint and austerity should make one humble and modest. To a person who is not humble, righteousness and austerity are of no avail.
—
Upadeśa. 1.341
2. Unlike a wild horse that waits for the express command of his master, a humble disciple does not wait but renounces the sinful activities by the mere hint of his preceptor like a trained good horse.

Bo. Pā. 16
—
· Utta. Su. 1.12
3. He who is modest gains knowledge and he who is arrogant fails to gain it. Only he who knows these two axioms can be educated and enlightened.

4. From the roots of a tree the shoots develop and from shoots the branches and twigs. Thereafter the leaves, flowers and fruits full of rich taste spring forth.
Daśa. Sü. 9.2.22
Daśa. Su. 9.2.1

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Pearls of Jaina Wisdon
५. एवं धम्मस्स विणओ, मूलं परमो से मोक्खो ।
जेण कित्तिं सुयं सिग्घं, निस्सेसं चाभिगच्छइ ।। evaṁ dhammassa viņao, mūlar paramo se mokkho. jeņa kittim suyam siggham, nissesam cābhigacchai.
- Daśa. Sū. 9.2.2
६. विणयाहीया विज्जा, देंति फलं इह परे य लोगम्मि ।
न फलंति विणयहीणा, सस्साणि व तोयहीणाइ ।। viņayāhīyā vijjā, demti phalaṁ iha pare ya logammi. na phalasti viņayahīņā, sassāņi va toyahīņāi.
- Br. Bha. 5203
७. हियं विगयभया बुद्धा, फरुसंपि अणुसासणं ।
वेसं तं होइ मूढाणं, खंति-सोहिकरं पयं ।। hiyaṁ vigayabhayā buddhā, pharusaṁpi aņusāsaņaṁ. vesam tam hoi mādhānam, khamti-sohikaram payam.
- Utta. Su. 1.29
८. निद्देसवत्ती पुण जे गुरूणं, सुयत्थधम्मा विणयंमि कोविया ।
तरित्तु ते ओहमिणं दुरुत्तरं, खवित्त कम्मं गइमुत्तमं गया ।। niddesavatti puņa je gurūņam, suyatthadhammā viņayammi koviyā. tarittu te ohamiņaṁ duruttarań, khavittu kammaṁ gaimuttamaṁ gayā.
---Dasa. Su. 9.2.24
९. विणवो वि तवो, तवो पि धम्मो।
viņavo vi tavo, tavo pi dhammo.
-- Praśna. 2/3
१०. पुरिसम्मि दुव्विणीए, विमयविहाणं न किंचि आइक्खे ।
न वि दिज्जति आभरणं, परियत्तियकण्ण-हत्थस्स ।। purisammi duvviņie, vimayavihāņaṁ na kisci āikkhe. na vi dijjati abharanam, pāriyattiyakanna-hatthassa.
-- Br. Bha. 782

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5. Likewise, humility is the root of righteousness ( Dharma) and emancipation the final object. By humility, a person learns the knowledge of scriptures quickly, gains eminence and finally gets liberated.
6. Learning tempered with humility is beneficial in this world and the next. Just as a plant cannot grow without water, learning will not be fruitful without humility.
- Br. Bhā. 5203
265
Daśa. Sū. 9.2.2
7. A wise and fearless disciple benefits from the disciplinary exercise of the master for his own welfare, peace and selfpurification while the same instructions become cause of hatred for the ignorant disciple.
8. One who is obedient to the preceptor, has heard the significance of religion and is equipped with humility traverses the difficult ocean of birth and death and attains emancipation.

Utta. Sū. 1.29
9. Humility is austerity and austerity is Dharma.

Daśa. Su. 9.2.24
10. A person who is not humble should not be instructed about right conduct; of what use are the ornaments for the person whose hands are muted ?
- Praśna. 2.3
―
- Br. Bha. 782

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५९. विवेक 59. VIVEKA
१. जयं चरे, जयं चिढ़े, जयमासे, जयं सए ।
जयं भुजंतो भासंतो, पावकम्मन बंधइ ।। jayaṁ care, jayam citthe, jayamāse, jayam sae. jayam bhumjamto bhāsasto, pāvakammaṁ na bardhai.
- Daśa. Sū. 4.8
२. जं मे तव-नियम-संजम-सज्झाय-झाणाऽ
वस्सयमादीएसु जोगेसु जयणा, से तं जत्ता ।। jam me tava-niyama-samjama-sajjhāya-jhana'vassayamādīesu jogesu jayaņā, se tam jattā.
- Bha. Su. 18.207
३. चरदि जदं जदि णिच्चं, कमलं व जले णिरुवलेवो। caradi jadar jadi ņiccaṁ, kamalaṁ va jale șiruvalevo.
-Pra. Sa. 3.18
६०. सहिष्णुता
60. SAHISNUTA १. खुहं पिवासं दुस्सेज्जं, सीउण्हं, अरइ भयं ।
अहियासे अव्वहिओ, देह-दुक्खं महाफलं ।। khuham pivasam dussejjam, siunham, arai bhayam. ahiyase avvahio, deha-dukkham mahaphalam.
- Daśa. Sū. 8.27
२. ण वि ता अहमेव लुप्पए, लुप्पंती लोगंसि पाणिणो ।
एवं सहिएऽहिपासए, अणिहे से पुढेऽहियासए ।। ņa vi tā ahameva luppae, luppasti logamsi pāņiņo. evaṁ sahie 'hipāsae, anihe se putthe’hiyāsae.
- Su. Kr. Su. 1.2.1.13

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Fifty Nine Discretion
1. An aspirant, ever vigilant in his moves – while he stands, sits, sleeps, eats and talks – is not bound by evil deeds.
— Daśa. Sü. 4.8
2. My diligent pursuit in austerity, discipline, self-control,
self-study, meditation and other obligatory duties is my true quest and journey.
- Bha. Sū. 19.207
3. If a Šramana is vigilant in his conduct, he remains uncontaminated like the lotus in water.
--- Pra. Sā. 3.18
Sixty Forbearance
1. A monk endures hunger, thirst, discomfort, cold, heat, fear
and anguish with an unperturbed mind. Toleration of suffering caused to the body will entail him great benefits.
- Daśa. Sū. 8.27
2. 'It is not myself alone who suffers but all creatures in the
world too suffer', thus a wise man should ruminate and patiently bear the afflictions that befall him, without giving way to his passions.
– Sû. Kr. Sū. 1.2.13

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Pearls of Jaina Wisdom
३. अह णं वयमावण्णं, फासा उच्चावया फुसे ।
ण तेसु विणिहण्णेज्जा, वातेण व महागिरी ।। aha ņam vayamāvanņam, phāsā uccăvayā phuse. na tesu vinihannejja, vatena va mahāgiri.
-- Su. Kr. Su. 1.11.37
४. रिणमोयणं व मण्णइ, जो उवसग्गं परीसह तिव्वं ।
पावफलं मे एदं, मया वि जं संचिदं पुव्वं ।। riņamoyanaṁ va mannai, jo uvasaggam parīsahan tivvaṁ. pāvaphalar me edam, mayā vi jam samcidam puvvam.
-- Dva. A. 110
५. कम्माई बलियाई, बलिओ कम्मादु णत्थि कोइ जगे ।
सव्वबलाई कम्मं, मलेदि हत्थीव णलिणिवणं ।। kammãiṁ baliyāim, balio kammādu natthi koi jage. savvabalāim kammas, maledi hatthíva ņaliņivaņas.
- Bha. A. 1621
"६१. वाणी विवेक
61. VĀŅI VIVEKA १. अपच्छिओ न भासेज्जा, भासमाणस्स अंतरा ।
पिट्ठिमंसं न खाइज्जा, मायामोसं विवज्जए । apucchio na bhāsejjā, bhāsamāṇassa astarā. pitthimaṁsaṁ na khāijjā, māyāmosam vivajjae.
- Dasa. Su. 8.47
२. सच्चमेगं पढमं भासज्जायं, बीयं मोसं, तइयं सच्चामोसं ।
जं णेव सच्चं णेव मोसं, असच्चामोसं णाम तं चउत्थं भासज्जातं ।। saccamegaṁ padhamam bhasajjāyar, biyarn mosam, taiyam saccamosam. jam ņeva saccam ņeva mosaṁ, asaccāmosam, ņāma taṁ cautthaí bhāsajjātam.
- Daśa. Cū. 7.1

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3. Just as a mountain remains unmoved by the tempestuous
winds so also an aspirant who has taken vows should remain impassive to pleasant and unpleasant, great and small, favourable and unfavourable conditions.
-- Sū. Kr. Sū. 1.11.37
4. Knowing that all hardships and afflictions are a result of
one's past deeds, ascetics bear them patiently like a debtor who patiently strives for payment of his debts.
- Dvā. A. 110
5. Karmas are very powerful in this world and nothing is
more powerful than karmas. Just as an elephant tramples a forest full of lotuses so also when karmas are strong, they render all other powers weak.
- Bha. A. 1621
Sixty One Restraint in Speech
1. A wise person neither speaks without being asked nor does
he interfere when another person is speaking. He does not speak about somebody in his absence and avoids deceitful untruth.
— Daśa. Sū. 8.47
2. Speech is of four kinds – ( a ) true, (b) not true, (c) diluted and (d) conventional speech.
- Daśa. Cū. 7.1

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Pearls of Jaina Wisdom
३. चउण्हं खलु भासाणं, परिसंखाय पण्णवं ।
दोण्हं तु विणयं सिक्खे, दो न भासेज्ज सव्वसो ।। caunhaṁ khalu bhāsāṇam, parisaṁkhāya pannavas. donhaṁ tu viņayaṁ sikkhe, do na bhāsejja savvaso.
-Dasa. Su.7.1
४. तहेव काणं काणे त्ति, पंडगं पंडगे त्ति वा ।
वाहियं वावि रोगि त्ति, तेणं चोरे त्ति नो वए ।। taheva kāņam kāņe tti, pandagaṁ pandage tti vā. vāhiyaṁ vāvi rogi tti, teņa core tti no vae.
- Dasa. Sū. 7.12
५. दिटुं मिअं असंदिद्धं, पडिपुत्रं विअं जिअं ।
अयंपिरमणुव्विग्गं, भासं निसिर अत्तवं ।। ditthaṁ miam asaṁdiddhaṁ, padipunnaṁ viam jiar. ayampiramaņuvviggam, bhāsas nisira attavam.
-Dasa. Su. 8.49
.
६. राइणियस्स भासमाणस्स वा वियागरेमाणस्स वा
णो अंतरा भासं भासेज्जा ।। rāiniyassa bhāsamāṇassa vā viyāgaremāṇassa vā ņo amtarā bhāsam bhāsejjā.
-Ava. Ni. 2.3.3.6
७. अप्पत्तियं जेण सिया, आसु कुप्पिज्ज वा परो ।
सव्वसो तं न भासेज्ज, भासं अहियगामिणिं ।। appattiyaṁ jeņa siyā, āsu kuppijja vā paro. savvaso tam na bhāsejja, bhāsaṁ ahiyagāmiņií.
- Daśa. Sū. 8.48
८. भासमाणो ण भासेज्जा, णेव वंफेज्ज मम्मयं ।
माइट्ठाणं विवज्जेज्जा, अणुवीइ ( अणुचिंतिय ) वियागरे ।। bhāsamāņo na bhāsejja, ņeva vamphejja mammayar. maitthānam vivajjejja, anuvii ( anucimtiya) viyāgare.
- Su. Kr. Su. 1.9.25

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271
3. A seeker should know these kinds of speeches and com
municate either in the truthful or the conventional speech only. He should completely.give up the false and diluted speech.
-- Daśa. Sū. 7.1
4. A person with intellectual discrimination should not brand
a blind person as blind, an eunuch so, a diseased and a thief likewise.
-- Daśa. Sū. 7.12
5. A wise ascetic should speak what he has seen; his speech
should be brief, free from ambiguity and clearly expressed. His speech should neither be deceptive nor cause anxiety to any one.
— Daśa. Sū. 8.39
6. One should not interrupt when the wise are seriously involved in scholarly discussions.
- Āva. Ni. 2.3.3.6
7. An aspirant should not utter that speech which may be
harmful or cause displeasure or which may put another person out of form.
-- Daśa. Sū. 8.48
8. A monk should not interrupt when two persons are en
grossed in discussions, he should also not use trenchant and fraudulent speech and should answer only after ripe reflection.
- Sū. Kr. Sū. 1.9.25

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९. जं भासं भासंतस्स सच्चं मोसं वा चरितं विसुज्झइ,
सव्वा विसा सच्चा भवति ।
जं पुण भासमाणस्स चरित्तं न सुज्झति,
सामोसा भवति ||
jam bhāsambhāsaṁtassa saccaṁ mosaṁ vā carittaṁ visujjhai, savvā vi sā saccā bhavati.
jam puṇa bhāsamāṇassa carittaṁ na sujjhati, sā mosā bhavati.
१०. पुव्विं बुद्धीए पासेत्ता, तत्तो वक्कमुदाहरे । अचक्खुओ व नेयारं, बुद्धिमन्नेसए गिरा ।।
Pearls of Jaina Wisdom
puvvim buddhie pāsettā, tatto vakkamudāhare. acakkhuo va neyāraṁ, buddhimannesae girā.
११. वयणं विण्णाणफलं, जइ तं भणिएऽवि नत्थि किं तेण ? vayaṇam viņṇāṇaphalam,
jai tam bhanie'vi natthi kim teṇa.
१. पमायं कम्ममाहंसु, अप्पमायं तहाऽवरं । तभावादेसओ वावि, बालं पंडियमेव वा ।।
६२. अप्रमाद
62. APRAMADA
२. सव्वओ
१२. हिअ - मिअ- अफरुसवाई, अणुवीइभासि वाइओ विणओ । hia-mia-apharusavāī, aṇuvīibhāsi vāio viņao.
भयं ।
पमत्तस्स सव्वओ अपमत्तस्स णत्थि भयं ॥
savvao pamattassa bhayam.
savvao apamattassa ṇatthi bhayam.

-
- Daśa. Cũ. 7
-
pamāyaṁ kammamāhaṁsu, appamāyaṁ tahā’varaṁ. tabbhāvādesao vāvi, bālaṁ paṇḍiyameva vā.
- Su. Kr. Su. 1.8.3
―――

Vya. Bhā. 76
Vya. Bhā. 1513
Daśa. Ni. 322
- Aca. SŪ. 1.3.4.2

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9. That speech is right which purifies the conduct and that speech is wrong by which the conduct is defamed. (That is, for the seeker intentions and not words are more important).
11.
10. One should speak after ripe reflection. Just as a blind man needs the help of a guide to show him path, speech also requires the guidance of the intellect.
Vya. Bha. 76
273
The purpose of speech is to impart the truth. That speech is fruitless which does not throw light on the truth.
Vya. Bhā. 1513
――――
Daśa. Cũ. 7
12. That speech is proper which is beneficial, moderate, mea
sured and affable.

Sixty Two Vigilance
1. Carelesssness causes inflow of karma while vigilance averts the same. He who is invigilant is unwise and he who is vigilant is wise.
―
- Dasa. Ni. 322
2. A person who is invigilant is faced with fear from all directions while there is no fear for a person who is vigilant.

Sū. Kr. Sū. 1.8.3
- Acă. Su. 1.3.4.2

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Pearls of Jaina Wisdom
३. मज्ज-विसय-कसाया, निद्दा विगहा य पंचमी भणिया ।
इअ पंचविहो एसो, होई पमाओ य अप्पमाओ ।। majjaṁ-visaya-kasāyā, niddā vigahā ya pańcami bhaniyā. ia pamcaviho eso, hoi pamāo ya appamāo.
- Utta. Ni. 180 ४. सुत्तेसु या वि पडिबुद्धजीवी, णो वीससे पंडिअ आसुपण्णे ।
घोरा मुहुत्ता अबलं सरीरं, 'भारंडपक्खीव' चरेऽपमत्ते ।। suttesu yā vi padibuddhajīvī, ņo vīsase paņdia āsupaņņe. ghorā muhuttā abalaṁ sariram, 'bhārandapakkhiva' care'pamatte.
- Utta. Sū. 4.6 ५. नाऽऽलस्सेण समं सुक्खं, न विज्जा सह निद्दया ।
न वेरग्गं ममत्तेणं, नारंभेण दयालुया ।। nā’lasseņa samaṁ sukkham, na vijjā saha niddayā. na veraggaṁ mamatteņaṁ, nārambheņa dayāluyā.
- Ni. Bhā. 5307 ६. जागरह नरा ! णिच्चं, जागरमाणस्स वड्डते बुद्धी ।
जो सुवति ण सो धन्नो, जो जग्गति सो सया धन्नो ।। jagaraha nara ! niccam, jagaramānassa vaddhate buddhi. jo suvati na so dhanno, jo jaggati so sayā dhanno
-Rsi. 35.22 ७. जं कल्लं कायव्वं, णरेण अज्जेव तं वरं काउं ।
मच्चू अकलुणहिअओ, न हु दीसइ आवयंतो वि ।। jaṁ kallaṁ kāyavvaṁ, nareņa ajjeva tam varam kāuṁ. maccū akalumahiao, na hu disai āvayaṁto vi.
-Br. Bha. 4674 ८. तूरह धम्मं काउं, मा हुपमायं खणं खणं वि कुव्वत्था ।
बहुविग्घो हु मुहुत्तो, मा अवरण्हं पडिच्छाहिं ।। tūraha dhammaṁ kāuí, mă hu pamāyaṁ khaṇam khaņas vi kuvvatthā. bahuviggho hu muhutto, mā avaranhaṁ padicchāhim.
- Br. Bhā. 4675

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3. Intoxication, merriment, passions, inertia and gossip these five belong to the realm of non-vigilance and abstention from such negative traits is vigilance.
Utta. Ni. 180
4. The wise and prudent should remain alert even amidst the company of the idle and the indolent. Knowing that the time is trecherous and body is feeble, he should move about as watchfully as the Bhāraṇḍa bird ( A mythological bird which has two heads and one body).
Utta. Sū. 4.6 5. An indolent person can never be happy and a lethargic person can never acquire knowledge. A person with attachments cannot acquire renunciation and one who has a violent attitude cannot be compassionate.
275
-

-
6. Oman! always be vigilant. He who is vigilant gains more and more knowledge. He who is invigilant is not blessed. Blessed is he who is always vigilant.
- Ni. Bha. 5307

-
―――――
7. Do not procrastinate. What you have to do, do today itself, for lurking death may lay its cruel hands on you any
moment.
- Rși. 35.22
8. Follow the path of righteousness and waste not a single moment. Life is full of obstacles and so one should not postpone anything for tomorrow.
---
- Br. Bhā. 4674
- Br. Bha. 4675

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Pearls of Jaina Wisdom
९. इणमेव खणं वियाणिया।
iņameva khaņaṁ viyāniyā.
- Su. Kr. Su. 1.2.3.19
१०. अट्ठजुत्ताणि सिक्खिज्जा, निरट्ठाणि उ वज्जए। atthajuttāņi sikkhijjā, niratthāņi u vajjae.
- Utta. Su. 1.8
११. जहा जुण्णाई कट्ठाई हव्ववाहो पमत्थइ,
एवं अत्तसमाहिए अणिहे । jahā juņņāim katthāiṁ havvavāho pamatthai, evaṁ attasamāhie aņihe.
-Aca. Su. 1.4.3.33
१२. सुवति सुवंतस्स सुयं, संकिय खलियं भवे पमत्तस्स ।
जागरमाणस्स सुयं, थिर-परिचितमप्पमत्तस्स ।। suvati suvastassa suyaṁ, saṁkiya khaliyam bhave pamattassa. jagaramānassa suyam, thira-paricitamappamattassa.
– Br. Bha. 3384
१३. पमायमूलो बंधो भवति ।
pamāyamūlo baṁdho bhavati.
__ -- Ni. Cu. 6689
६३. अभय
63. ABHAYA भीतो अवितिज्जओ मणूसो, भीतो भूतेहिं घिप्पइ, भीतो अन्नपि हु भेसेज्जा। bhīto avitijjao maņūso, bhīto bhūtehim ghippai, bhito annampi hu bhesejjā.
-- Prasna. 2.2.125

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9. Use the present moment most purposefully.
--- Sū. Kr. Sū. 1.2.3.19
10. One should acquire valuable knowledge and avoid what is worthless.
--- Utta. Sū. 1.8
11. Just as fire burns dry wood in no time, so also an ever
vigilant aspirant absorbed in the contemplation of the self, destroys the heap of karmas in no time.
-- Ācā. Sū. 1.4.3.33
12. Imperfect is the knowledge of a person who is not vigilant
and perfect is the knowledge of a person who is ever wakeful and vigilant.
--- Br. Bhā. 3384
13. Non-vigilance is the root cause of karmic bondage.
-- Ni. Cū. 6689
Sixty three Fearlessness
1. A timid person is always helpless and, under the influ
ence of some fear or the other, he makes others also fearful. Such a person is influenced by evil spirits.
--- Praśna. 2.2.125

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Pearls of Jaina Wisdom
२. भीतो तवसंजमंपि हु मुएज्जा, भीतो य भरं न नित्थरेज्जा । सुप्पुरिसनिसेवियं च मग्गं, भीतो न समत्थो अणुचरिउं ॥ bhīto tavasamjamampi hu muejjā, bhīto ya bharaṁ na nittharejjā. suppurisaniseviyaṁ ca maggaṁ, bhito na samattho aṇucarium.
३. न भाइयव्वं भयस्स वा वाहिस्स वा । रोगस्स वा, जराए वा मच्चुस्स वा ।। na bhaiyavvaṁ bhayassa vā vāhissa vā. rogasss vā, jarãe vā maccussa vā.
५. संवेगजदिकरणा, णिस्सल्ला मंदरोव्व णिक्कंपा । जस्स दढा जिणभत्ती, तस्स भयं णत्थि संसारे ॥
४. जंकीरइ परिरक्खा, णिच्चं मरण-भय-भीरु - जीवाणं । तं जाण अभयदाणं, सिंहामणिं सव्वदाणाणं ॥ jam kīrai parirakkha, niccam marana-bhīru-jīvānam. taṁ jāṇa abhayadāṇaṁ, siṁhāmaṇiṁ savvadāṇāṇaṁ.
Vasu. śra. 338
Praśna. 2.2.125

Prasna. 2.2.125
--
samvegajadikaraṇā, ņissalla maṁdarovva ṇikkampā. jassa daḍhā jinabhattī, tassa bhayaṁ ṇatthi saṁsāre. Bha. A. 745

६. सत्त भट्ठाणा पण्णत्ता, तं जहा इहलोगभए परलोगभए,
आदाणभए, अकम्हाभए, आजीवभए, मरणभए, असिलोगभए ।
satta bhayaṭṭhāṇā paṇṇattā, taṁ jahā-ihalogabhae paralogabhae, ādānabhae, akamhābhae, ajīvabhae, maranabhae, asilogabhae.
-
७. सत्तभयविप्पमुक्का, जम्हा तम्हा दु णिस्संका ॥
sattabhayavippamukkā, jaṁhā taṁhā du nissaṁkā.
Sa. Sa. 228
Stha. Sü. 7.27

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2. One who is fearful gives up the practice of austerity and
self-restraint. He is unable to shoulder any important responsibility and becomes incompetent to tread the path of righteousness.
- Praśna. 2.2.125
3. One should conquer all kinds of fears – fear of sudden
calamities, dreadful diseases, tensions, old age and even the fear of death.
--- Praśna. 2.2.125
4. To protect all living beings who are fearful of death is Abhayadāna; this is supreme among all charities.
- Vasu. Śra. 338
5. A person who has firm devotion towards Jina like the
steady mountain Meru, has inclination for renunciation and is free from defects ( Šalya) of character, will have no fear in this world.
— Bha. Ā. 745
6. The seven causes of fear are : 1. fear related to the present
birth, 2. fear related to the next birth, 3. fear of movements, 4. fear of sudden calamities, 5. fear of livelihood, 6. fear of death and 7. fear of disrepute.
— Sthā. Sū. 7.27
7. He who is free from the above seven types of fears is always unapprehensive.
— Sa. Sā. 228

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८. निब्भएण गतिव्वं ।
nibbhaena gativvaṁ.
१. रसा पगामं न निसेवियव्वा, पायं रसा दित्तिकरा नराणं । दित्तं च कामा समभिद्दवंति, दुमं जहा साउफलं व पक्खी ।। rasā pagāmaṁ na niseviyavvā, payaṁ rasa dittikarā narāṇaṁ. dittam ca kāmā samabhiddavamti, dumam jagā sāuphalaṁ va pakkhi.
Pearls of Jaina Wisdom
६४. आहार-विवेक
64. AHĀRA-VIVEKA
५.
४. पणीयं भत्तपाणं च, अइमायं पाणभोयणं । नरस्सऽत्तगवेसिस्स, विसं तालउडं जहा ।।
२. जहा दवग्गी पउरिंधणे वणे, समारुओ नोवसमं उवेइ । एविंदियग्गी वि पगामभोइणो, न बंभयारिस्स हियाय कस्सई || jahā davaggi pauriṁdhane vane, samāruo novasamaṁ uvei. evimdiyaggi vi pagāmabhoiņo, na bambhayarissa hiyāya kassai.
Ni. Bha. 273
३. जमणट्टं भुंजंति य, गवि य पयामं रसट्ठाए ।
jamaṇattham bhuṁjaṁti ya, ṇavi ya payāmaṁ rasaṭṭhāe.
Mū. 810

Utta. SŪ. 32.10
Utta. Su. 32.11
paṇīyam bhattapāṇaṁ ca, aimāyaṁ pāṇabhoyaṇaṁ. narassa'ttagavesissa, visam tālaudar jahā.
Utta. Sū. 16.12.13

पणीयं भत्तपाणं तु खिप्पं मयविवड्ढणं ।
paṇīyaṁ bhattapāṇaṁ tu khippam mayavivaḍdhanam.
• Utta. SūŪ. 16.7

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8. An aspirant should always move about fearlessly.
Sixty Four Food Regimen
1. One should shun tasty food in excess for they stimulate the passions. A passionate person is always attracted by the sensual desires just as a bird is attracted by a tree laden with ripe fruits.
281
2. As in a dense forest, a fire fanned by strong winds cannot be extinguished, so also the sensual fire ( as it were) of the person who eats food in excessive quantity can never be extinguished. Therefore, excessive food is not beneficial for a celibate.

Ni. Bha. 273
Utta. Sü. 32.10
3. The noble aspirants do not consume food for taste or pleasure; they regulate their diet solely for religious pursuits. - Mü. 810
Utta. Sū. 32. 11
4. Excessively spicy and flavoured food is an instant poison for an aspirant who seeks enlightenment.
5. Tasty and flavoured food excite sensuality.

Utta. Sū. 16.12.13
--
Utta. Sū. 16.7

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Pearls of Jaina Wisdom
६. अइनिद्धेण विसया उइज्जति । ainiddheņa visaya uijjasti.
- Āva. Ni. 1280 ७. हियाहारा मियाहारा, अप्पाहारा य जे नरा ।
न ते विज्जा तिगिच्छंति, अप्पाणं ते तितिच्छगा ।। hiyāhārā miyāhārā, appāhārā ya je narā. na te vijjā tigicchaṁti, appāņam te titicchagā.
-0. Ni. 578 ८. मोक्खपसाहणहेतु, णाणदि तप्पसाहणो देहो ।
देहट्टण आहारो, तेण तु कालो अणुण्णातो ।। mokkhapasāhaņahetu, ņāņadi tappasāhano deho. dehattaņa āhāro, teņa tu kālo aņuņņāto.
- Ni. Bha. 4159 ९. राइभोयण-वज्जणा । _raibhoyana-vajjana.
- Utta. Su. 19.31 १०. गुणकारित्तणातो ओमं भोत्तव्वं । guņakārittaņāto omar bhottavvaṁ.
- Ni. Bhā. 2951
६५. सत्संग
65. SATSANGA १. सवणे नाणे य विनाणे, पच्चक्खाणे च संजमे ।
अणण्हये तवे चेव, वोदाणे अकिरिया सिद्धी ।। savaņe nāņe ya vinnāņe, paccakkhāņe ya samjame. aņaņhaye tave ceva, vodāne akiriyā siddhi.
- Bha. Su.2.111
२. एगागिस्स हि चित्ताई, विचित्ताई खणे खणे ।
उप्पज्जंति वियंते य, वसेवं सज्जणे जणे ।। egāgissa hi cittàis, vicittàiỉ khane khaņe. uppajjarti viyamte ya, vasevaṁ sajjane jane.
- Br. Bhā. 5719

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283
6. Excessive spicy food excites the passions.
— Āva. Ni. 1280
7. Those who take wholesome and healthy food, in lesser
quantity, never fall sick and do not need the services of a physician. They are their own physicians.
- 0. Ni. 578
8. Knowledge is instrumental for emancipation and the body
is instrumental for the acquisition of knowledge. Hence an aspirant is permitted to take regulated diet for the sustenance of the body.
- Ni. Bhā. 4159 9. Intake of food after sunset is prohibited.
- Utta. Sū. 19.31
10. To eat minimum food is always beneficial.
— Ni. Bhā. 2951
Sixty Five Company of the Virtuous
1. Company of the virtuous promotes progressively scrip
tural study, knowledge (especial higher knowledge ), detachment, self-restraint, stoppage of karmic influx, austerities, annihilation of previously acquired karmas, state of inaction and final emancipation.
— Bha. Sū. 2.111 2. A person in solitude is subject to all kinds of doubts and
uncertainties at every moment. Hence the company of the holy and virtuous should be sought.
— Br. Bhā. 5719

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३. दुज्जणसंसग्गीए, पजहदि णियगं गणं ख सुजणो वि ।
सीयलभावं उदयं, जह पजहदि अग्गिजोएण ।। duijanasarsaggie, pajahadi niyagam guna khu sujano vi. siyalabhāvar udayam, jaha pajahadi aggijoeņa.
-Bha. A. 344 ४. वड्ढदि बोही संसग्गेण, तध पुणो विणस्सेदि ।
संसग्गविसेसेण दु, उप्पलगंधो जहा कुंभो ।। vaddhadi bohi saṁsaggeņa, tadha puno viņassedi. saṁsaggaviseseņa du, uppalagamdho jahā kumbho.
--Mu.954 ५. सम्मत्तं च अहिंसं च, सम्मं णच्चा जितिंदिए ।
कल्लाणमित्त-संसग्गिं, सदा कुवेज्ज पंडिए ।। sammattaṁ ca ahimsam ca, sammaṁ naccā jitimdie. kallanamitta-samsaggim, sada kuvejja pamdie.
__ -Rsi. 33.17 सुजणो वि होइ लहुओ, दुज्जण संमेलणाए दोसेण । माला वि मोल्लगरुया, होदि लहू मडय संसिट्ठा ।। sujaņo vi hoi lahuo, dujjaņa saṁmelaņāe doseņa. mālā vi mollagaruyā, hodi lahū madaya saṁsitthā.
- Bha. A. 345
६६. सदाचार
66. SADĀCĀRA १. णिसंते सियाऽमुहरी, बुद्धाणं अंतिए सया ।
अट्ठजुत्ताणि सिक्खेज्जा, निरट्ठाणि उ वज्जए ।। nisamte siya muhari, buddhānam antie saya. atthajuttāni sikkhejjā, niratthāņi u vajjae.
- Utta. Sū. 1.8 २. अणुसासिओ ण कुप्पिज्जा, खंतिं सेविज्ज पंडिए ।
खुड्डेहिं सह संसग्गिं, हासं कीडं च वज्जए ।। aņusāsio na kuppijjā, khaṁtiṁ sevijja paṁdie. khuddehiṁ saha saṁsaggiṁ, hāsaṁ kīdaṁ ca vajjae.
- Utta. Sū. 1.9

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3. Just as water loses its inherent nature on contact with fire,
so also the pious abandon their virtues when they associate themselves with the wicked.
- Bha. Ā. 344
4. Just as water of an earthen jar becomes aromatic in contact
with fragrant lotus, but tepid and tasteless in contact with fire, so also the company of the pious enhances one's wisdom and the company of the wicked distorts one's understanding.
- Mū. 954 5. Knowing righteousness and non-violence in its entirety,
the equanimous and restrained aspirant should always seek the company of the wise.
- Rși. 33.17 6. The reputation of a noble person gets tarnished in the com
pany of wicked people just as a fragrant garland becomes worthless when offered to a dead body.
- Bha. A. 345
Sixty Six
Noble Conduct 1. One should always be calm and not be talkative in the
presence of the wise; one should always acquire valuable knowledge and avoid what is worthless.
— Utta. Sū. 1.8
2. When reprimanded, one should not become indignant but
remain calm and poised. One should abandon the company of the wicked and should not indulge in fun and frolic.
- Utta. Sū. 1.9

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३. मा य चंडालियं कासी, बहुयं मा य आलवे ।
कालेण य अहिज्जित्ता, तओ झाएज्ज एगओ ।। mā ya camdāliyaṁ kāsī, bahuyaṁ mā ya älave. kālena ya ahijjittā, tao jhāejja egao.
- Utta. Su. 1.10
४. पडिणीयं य बुद्धाणं, वाया अदुव कम्मुणा ।
अवि वा जइ वा रहस्से, णेव कुज्जा कयाइ वि ।। padiņiyaṁ ya buddhānam, vāyā aduva kammuņā. āvi vā jai vā rahasse, neva kujjā kayāi vi.
- Utta. Su. 1.17
५. धम्मज्जियं च ववहारं, बुद्धेहायरियं सया ।
तमायरंतो ववहारं, गरहं नाभिगच्छइ ।। dhammajjiyar ca vavahāram, buddhehāyariyaṁ sayā. tamāyaraṁto vavahāram, garaham nābhigacchai.
- Utta. Sū. 1.42

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3. One should talk less, never speak when resentful, study
the scriptures regularly and then meditate upon the true nature of the self.
— Utta. Sū. 1.10
4. One should not do anything disagreeable to the wise, neither in words nor deeds, neither openly nor secretly.
- Utta. Sū. 1.17
5. He, who adheres to the prescribed and approved conduct
which has been practised by the knowledgeable, incurs no criticism.
--- Utta. Sū. 1.42

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६७. चतुर्भङ्गी 67. CATURBHANGĪ
१. चत्तारि पुरिसजाया
रूवे णाम एगे जहइ णो धम्मं, धम्मे णाम एगे जहइ णो रूवं । एगे रूवे वि जहइ, धम्मंपि, एगे णो रूवं जहइ णो धम्मं ॥
cattāri purisajāyā —
rūve ṇāma ege jahai no dhammaṁ, dhamme ṇāma ege jahai no rūvaṁ. ege rūve vi jahai, dhammampi, ege no rūvam jahai no dhammaṁ.
Vya. Sū. 10
२. चत्तारि सुता पण्णत्ता तं जहा - अतिजाते, अणुजाते, अवजाते, कुलिंगाले । cattāri sutā pannattā tam jahā - atijate, anujāte, avajāte, kulimgale.
३. आवायभद्दए णामं एगे, णो संवास- भद्दए । संवास भए णामं एगे, णो आवाय - भद्दए || एगे आवाय वि, संवास भद्दए वि । एगे णो आवाय - भद्दए, णो संवास - 9 - भद्दए ॥
āvāyabhaddae nāmam ege, no sarvāsa - bhaddae. sarvāsa bhaddae nāmari ege, no āvāya-bhaddae. ege āvāya vi, sarvāsa bhaddae vi.
ege no ävāya- bhaddae, no sarvāsa - bhaddae.

Stha. Su. 4.1
Stha. Su. 4.1
४. चउहिं ठाणेहिं जीवा तिरिक्ख जोणियत्ताए कम्मं पगरेंति-तं जहा - माइल्लयाए, णियडिल्लयाए, अलियवयणेणं कुडतुल-कूडमाणेणं ।
cauhim thaṇehim jīvā tirikkha-joṇiyattãe kammaṁ pagarerti-tar jaha-māillayãe, niyadillayãe, aliyavayanenam kudatula-kūdamānenar.

Stha. SŪ. 4.4

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Sixty Seven The Four
1. There are four types of men ---some abandon the guise of
a monk but not righteousness, some give up the conduct but not the appearance of a monk, some others forsake both while some others renounce neither.
- Vya. Sū. 10
2. There are four types of sons — some are more virtuous
than their fathers, some are evenly matched with their fathers, while some are more worthless than their fathers and some sons are so lacking in character that they bring disgrace to the family.
-- Sthā. Sū. 4.1 3. Meetings are of four kinds -- with some an encounter
may be pleasant but their company may not be good, while with some others an encounter may not be pleasant but their company may be enriching. However, with some the encounter as well as their company is rewarding while with some others the encounter as well as their company is harmful.
- Sthā. Sū.4.1
4. Deception, fraud, lies and malpractices in trade — these
are the four animal instincts which drag the soul to subhuman existence.
— Sthā. Sū. 4.4

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५. चउहिं ठाणेहिं जीवा माणुस्साउयत्ताए कम्मं पगरेति तं जहा - पगइ-भद्दयाए,
पगइ-विणीययाए, साणुक्कोसयाए, अमच्छरियाए। cauhim thāņehim jivā mānussāuyattäe kammaṁ pagaremti tam jaha - pagai-bhaddayae, pagai-viniyayāe, sāņukkosayãe, amacchariyāe.
— Stha. Sū. 4.4
६. चत्तारि अवायणिज्जा - अविणीए, विगइपडिबद्धे, अविओसवित-पाहुडे, माई ।
cattari avayanijja- avinie, vigaipadibaddhe, aviosavitapāhude, māi.
-- Sthā. Sū. 4.3
७. चत्तारि मेहा पण्णत्ता, तं जहा -
गज्जित्ता णाममेगे, णो वासित्ता, वासित्ता णाममेगे, णो गज्जित्ता । एगे गज्जित्तावि, वासित्तावि, एगे णो गज्जित्ता, णो वासित्ता । cattāri mehā pannattā, taṁ jahā - gajjittā ņāmamege, no vāsittā, vasittā ņāmamege, no gajjittă. ege gajjittāvi, vāsittāvi, ege no gajjitta, no vāsitta.
- Stha. Su. 4.4
८. एवामेव चत्तारि पुरिसजाया पण्णत्ता, तं जहा -
गज्जित्ताणाममेगे, णो वासित्ता । वासित्ताणाममेगे, णो गज्जित्ता । एगे गज्जित्तावि, वासित्तावि । एगे णो गज्जित्ता, णो वासित्ता ।। evāmeva cattāri purisajāyā paņņattā, tam jahā – gajjittāņāmamege, no vāsittā, visittanamamege, no gajjitta. ege gajjittāvi, vāsittāvi, ege no gajjitta, no vāsitta.
- Stha. Su. 4.4

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5. Simplicity, humility, compassion and serenity - these are the four virtues that enable the soul to acquire human birth.
-- Sthā. Sū. 4.4
6. Four types of people are not worthy of acquiring scrip
tural knowledge – the vain, the greedy, the quarrelsome and the deceitful.
-- Sthā. Sū. 4.3
7. Four types of clouds can be seen - those which thunder
but do not rain, those which are rain-bearing but do not thunder, those which thunder as well as rain and those which neither thunder nor rain.
— Sthā. Sū. 4.4
8. Like the clouds, philanthropists are also of four kinds -
some talk proudly of donating but do not donate, some donate liberally but do not utter a word about it, some donate as well as indulge in self-appraisal while some others neither speak nor donate.
— Sthā. Sū. 4.4

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६८. दृष्टान्त
68. DRSTANTA १. 'जहासागडिओ' जाणं, समं हिच्चा महापहं ।
विसमं मग्गमोइण्णो, अक्खे भग्गम्मि सोयई ।। एवं धम्मं विउक्कम्म, अहम्मं पडिवज्जिया । बाले मच्चुमुहं पत्ते, अक्खे भग्गे व सोयई ।। jahasagadio janam, samam hicca mahāpaham. visamar maggamoiņņo, akkhe bhaggammi soyai. evar dhammaṁ viukkamma, ahammaṁ padivajjiyā. bāle maccumuhaṁ patte, akkhe bhagge va soyai.
- Utta. Su. 5.14,15
२. जहा य तिण्णि वाणिया, मूलं घेत्तूण णिग्गया ।
एगोऽत्थ लहइ लाहं, एगो मूलेण आगओ ।। एगो मूलंपि हारित्ता, आगओ तत्थ वाणिओ। ववहारे उवमा एसा, एवं धम्मे वियाणह ॥ jahā ya tiņņi vāniyā, mūlam ghettūņa niggayā. ego’ttha lahai lāham, ego mūleņa āgao. ego mülampi hārittā, āgao tatha vāņio. vavahāre uvamā esā, evaṁ dhamme viyāṇaha.
- Utta. Su.7.14,15
३. जहा सुणी पूइकण्णी, णिक्कसिज्जइ सव्वसो ।
एवं दुस्सील-पडिणीए, मुहरी णिक्कसिज्जइ ।। jahā suņi pūikaņņi, nikkasijjai savvaso. evam dussila-padinfe, muhari nikkasijjai.
- Utta. Su. 1.4
४. ण मुयइ पयडिमभव्वो, सुझुवि अज्झाइका सत्थाणि ।
गुडदुद्धं पि पिबंतो, ण पण्णया णिव्विसा हुंति ।। ņa muyai payadimabhavvo, sutthuvi ajjhāiūņa satthāni. gudaduddhaṁ pi pibaṁto, ņa paņnayā ņivvisā huṁti.
- Sa. Sa. 317

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Sixty Eight Some Significant Illustrations
1. As a cartman who intentionally leaves the smooth high
way and gets on a rugged road, repents when the axle breaks, so the ignorant one, who transgresses the path of righteousness and embraces unrighteousness, repents at the time of his death over the broken axle of his life.
- Utta. Sū. 5.14,15
2. Three merchants went abroad with capital to earn money;
one of them earned good profit while the second retained his capital but the third one lost his entire capital. This is an example taken from common life. This applies to Dharma as well.
- Utta. Sū. 7.14,15
3. Just as a diseased dog is driven away from everywhere, so
also the ill-natured, insubordinate and talkative disciple is expelled disgracefully from all places.
— Utta. Sū. 1.4
4. However much milk a snake may drink, it is unable to
give up its poisonous nature; so also a characterless person who may study innumerable scriptures, remains unable to shed his wicked nature.
- Sa. Sā. 317

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५. जह वा विसगंडूसं, कोई घेत्तूण नाम तुहिक्को । अण्णेण अदीसंतो, किं नाम ततो न व मरेज्जा ।।
jaha vā visagaṁḍūsaṁ, koī ghettūṇa nāma tuṇhikko. aņņeṇa adīsaṁto, kiṁ nāma tato na va marejjā.
Su. Kr. Ni. 52
१. मणं परिजाणइ से णिग्गंथे ।
६९. सूक्ति-कण 69. SŪKTI-KANA
maṇaṁ parijāṇai se niggaṁthe.
३. इणमेव खणं वियाणिया ।
Pearls of Jaina Wisdom
inameva khanaṁ viyāṇiyā.
२. जो परिभवई परं जणं संसारे परियत्तती महं ।
jo paribhavai paraṁ jaṇaṁ saṁsāre pariyattatī mahaṁ. - Sū. Kr. Su. 1.2.2.2
-
६. बोहि य से नो सुलहा पुणो पुणो ।
bohi ya se no sulahā puņo puno.
-
४. उदगस्स फासेण सिया य सिद्धी, सिज्झिसु पाणा बहवे दगंसि । udagassa phāseṇa siyā ya siddhi, sijjhisu pāṇā bahave dagaṁsi.

SŪ. Kr. SŪ. 1.2.3.19
५. बहुं सुणेइ कन्नेहिं, बहुं अच्छीहिं पेच्छइ । न यदिट्ठ सुयं सव्वं, भिक्खू अक्खाउमरिहइ ||
bahum sunei kannehim, bahuṁ acchīhiṁ pecchai. na ya dittham suyaṁ savvaṁ, bhikkhū akkhāumarihai.
Aca. SŪ. 2.15
Sū. Kr. Su. 1.7.14
-
७. अट्ठजुत्ताणि सिक्खिज्जा, निरट्ठाणि उ वज्जए । atthajuttāṇi sikkhijjā, niraṭṭhāṇi u vajjae.

- Daśa. Su. 8.20
Daśa. Cū. 1.14
----
Utta. Su. 1.8

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5. A person who drinks poison in secrecy surely succumbs
to death, so also a person who sins in secrecy definitely gets corrupted.
— Sū. Kr. Ni. 52
Sixty Nine
Some More Aphorisms 1. He who can objectively evaluate his inner self is a genuine ascetic ( Nirgrantha ).
- Acā. Sū. 2.15 2. He who scorns others wanders aimlessly in the cycle of births.
--- Sū. Kr. Sū. 1.2.2.2 3. The present moment is important, strive to make it fruitful.
— Sū. Kr. Sū. 1.2.3.19
4. If by bathing regularly one can attain perfection then the marine creatures must have attained perfection long ago.
— Sū. Kr. Sū. 1.7.14
5. A monk hears and sees many things but it is not proper to reveal them in public.
— Daśa. Sü. 8.20
6. It is not possible to get enlightenment again and again.
— Daśa. Cū. 1.14
7. Absorb the meaningful and relinquish the meaningless.
- Utta. Sū. 1.8

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८. पुव्वकम्मक्खयट्ठाए, इमं देहं समुद्धरे। puvvakammakkhayatthae, imam dehaṁ samuddhare.
- Utta. Su. 6.13
९. वेया अहीया न हवंति ताणं ।
veyā ahīyā na havaṁti tāṇam.
- Utta. Su. 14.12
१०. धणेण किं धम्मधुराहिगारे ।
dhaņeņa kim dhammadhurāhigāre.
- Utta. Su. 14.17
११. वेयावच्चेणं जीवे तित्थयर-नामगोत्तं कम्मं निबंधइ ।
veyāvaccenaṁ jive titthayara-nāmagottaṁ kammaí nibamdhai.
--- Utta. Su. 29.43
१२. अक्खेहि णरो रहिओ, ण मुणइ सेसिंदएहि वेएइ ।
जूयंधो ण य केण वि, जाणइ संपुण्णकरणो वि ॥ akkhehi naro rahio, na munai, sesiindaehim veei. jūyamdho na ya kena vi, jāņai sampuņnakaraṇo vi.
-- Vasu. Sra. 66
१३. तं तु न विज्जइ सझं, जं धिइमंतो न साहेइ । taṁ tu na vijjai sajjham, jaṁ dhiimarto na sāhei.
-Br. Bha. 1357
१४. न य सो भावो विज्जइ, अदोसवं जो अनिययस्स । na ya so bhāvo vijjai, adosavaṁ jo aniyayassa.
Br. Bha. 2138
१५. जो पुण जतणारहिओ, गुणो वि दोसायते तस्स । jo puņa jataņārahio, guņo vi dosāyate tassa.
- Br. Bha. 3181

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8. One should take care of this body so as only to reduce the accumulated karmic bondage.
9. Mere study of sacred texts cannot protect any one.
299
10. Not wealth (but nobility of conduct) is necessary for moving the wheel of righteousness.
13. No task daunts the courageous.
Utta. Su. 6.13
11. By service one acquires the meritorious karmas which bring about for him the form ( Nāma) and status ( Gotra) of a Tirthankara.
Utta. Sū. 14.12
――

12. A blind person is able to apprehend various things through all senses other than the eyes, but a person who indulges in gambling is unable to apprehend anything, though he possesses all the senses.
Vasu. Śrā. 66

Utta. Sü. 14.17
Utta. Sū. 29.43
14. An idle and inactive person finds fault with everything and everyone, notwithstanding his own shortcomings. - Br. Bhā. 2138
Bṛ. Bhā. 1357
15. If one is inactive, his qualities become defects in due
course.
- Br. Bha. 3181

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१६. ण भूसणं भूसयते सरीरं, विभूसणं सील हिरी य इत्थिए ।
ņa bhūsaņam bhūsayate sarīram, vibhāsaņaṁ sīla hiri ya itthie.
- Br. Bhā. 4118
१७. ण हु होति सोयितव्वो, तो कालगतो दढो चरित्तम्मि ।
सो होइ सोयियव्वो, जो संजम-दुब्बलो विहरे ।। na hu hoti soyitavvo, to kālagato dadho carittammi. so hoi soyiyavvo, jo samjama-dubbalo vihare.
-Ni. Bhā. 1717
१८. मोक्खपसाहणहेतु, णाणादि तप्पसाहणो देहो ।
देहट्ठा आहारो, तेण तु कालो अणुण्णातो ।। mokkhapasāhaņahetu, ņāņādi tappasāhano deho. dehatthā āhāro, tena tu kālo anunnāto.
-- Br. Bha. 5281
१९. नत्थि छुहाए सरिसा वियणा ।
natthi chuhāe sarisā viyaņā.
-~- Pinda. Ni. 663
२०. जइ वणवासमित्तेणं नाणी जाव तवस्सी भवति, तेण सीहवग्घादयो वि ।
jai vaņavāsamitteņaṁ nāņī jāva tavassi bhavati, teņa sīhavagghādayo vi.
-- Āva. Cū. 1.7.1
२१. ज्ञानधनानां हि साधूनां किमन्यद् वित्तं स्यात् ? jñānadhanānām hi sādhūnāṁ kimanyad vittaṁ syāt ?
- Su. Kr. Cu. 1.14
२२. न नाणमित्तेण कज्जनिप्फत्ती ।
na nāņamitteņa kajjanipphatti.
-- Ava. Ni. 1156

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301
16. The real ornaments that enhance the beauty of a woman are chastity and modesty; the others are mere appendages.
- Br. Bhā. 4118
17. Miserable is not he who dies while seeking self realiza
tion, but miserable is he who gives up self-restraint, becomes perverted and leads an aimless life.
- Ni. Bhā. 1717
18. Knowledge is instrumental for emancipation and the body
is instrumental for acquisition of knowledge. Hence an aspirant is permitted to take regulated diet for the sustenance of the body.
– BỊ. Bhã. 5281
19. There is no greater suffering than hunger.
- Piņda. Ni. 663
20. By retiring to the forest alone if one can become wise and
austere, then the lions, leopards and other denizens of the forest can become so.
– Acã. Cũ. 1.7.1
21. What other fortune do the saints require after having acquired the sublime treasure of self-knowledge ?
- Sū. Kr. Cū. 1.14
22. Knowledge alone does not enable a task to be accomplished.
- Acā. Ni. 1156

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302
Pearls of Jaina Wisdom
२३. राईसरिसवमित्ताणि, परछिद्दाणि पाससि ।
अप्पणो बिल्लमित्ताणि, पासंतो वि न पाससि ।। rāisarisavamittäņi, parachiddāņi pāsasi. appano bilaimittani, pāsamto vi na pāsasi.
- Utta. Ni. 140
२४. वदणियमाणि धरंता, सीलाणि तहा तवं च कुव्वता ।
परमट्ठबाहिरा जेण, तेण ते होंति अण्णाणी ।। vadaniyamāņi dharastā, sīlāņi tahā tavaṁ ca kuvvatā. paramatthabāhirā jeņā, teņa te hoṁti annāņi.
- Sa. Sa. 153
२५. जो अप्पणा दु मण्णदि, दुक्खिदसुहिदे करेमि सत्ते त्ति ।
सो मूढो अण्णाणी, णाणी एत्तो दु विवरीदो । jo appaņā du mannadi, dukkhidasuhide karemi satte tti. so mūdho aņņāņi, ņāņi etto du vivarido.
- Sa. Sa. 253
२६. जेहिं काले परक्कंतं न पच्छा परितप्पए । jehiṁ kāle parakkamtas, na pacchā paritappae.
- SU. Kr. Su. 1.3.4
२७. जं छन्नं तं न वत्तव्वं ।
jaṁ channaṁ tas na vattavvam.
- Su. Kr. Su. 1.9.26
२८. सूरोदए पासति चक्खुणेव ।
sūrodae păsati cakkhuņeva.
- Su. Kr. Su. 1.14.13
२९. गामे वा अदुवा रणे ।
नेव गामे नेव रण्णे, धम्ममायाणह ।। gāme vā aduvā ranne. neva gāme neva raņņe, dhammamāyāṇaha.
-Aca. Su. 1.8.1

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Other Precepts
23. The wicked does not make light of his own major faults but invariably blows out of proportion even the minor faults of others.
24. Despite strict observance of vows and rigorous austerities one can never attain emancipation without self-realisation. Sa. Sā. 153
303
25. Ignorant is he who thinks that he makes others sad or happy, the wise do not reflect thus.
27. One should not reveal the secrets of others.
Utta. Ni. 140
26. Those who exert themselves at the proper time, feel no remorse afterwards.
Sū. Kr. Sū. 1.3.4

- Sa. Sä. 253
- Sū. Kr. Sū. 1.9.26
28. Sunrise can be visualised only when one has vision. Truth can be realised only in the presence of the master. Su. Kr. Su. 1.14.13

29. Populous town, village or forest has no relevance to the practice of Dharma as it is the self in which Dharma abides.
Acā. Sū. 1.8.1
―――

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304
Pearls of Jaina Wisdom
३०. सत्थं णाणं ण हवइ, जम्हा सत्थं ण याणए किंचि ।
तम्हा अण्णं णाणं, अण्णं सत्थं जिणा बिंति ।। sattham ņāņas ņa havai, jaṁhā satthar na yāņae kimci. tamhä aņņas ņāņam, annar satthar jiņā bimti.
- Sa. Sa. 390
३१. भिक्खाए वा गिहत्थे वा, सुव्वए कम्मइ दिवं । bhikkhãe vā gihatthe vă, suvvae kammai divaṁ.
- Utta. Su. 5.22
३२. जह कोति अमयरुक्खो, विसकंटगवल्लिवेढितो संतो।
ण चइज्जइ अल्लीतुं, एवं सो खिंसमाणो उ ।। jaha koti amayarukkho, visakamțagavallivedhito sarto. ņa caijjai allītum, evaṁ so khimsamāņo u.
- Br. Bhā. 6092
३३. एक्का मणुस्सजाई।
ekkā maņussajāi.
-Aca. Ni. 19
७०. अन्तिम उपदेश
70. ANTIMA UPADESA १. दुमपत्तए पंडुयए जहा, निवडइ राइगणाण अच्चए ।
एवं मणुयाण जीवियं, समयं गोयम ! मा पमायए । dumapattae parduyae jahā, nivadai raigaņāņa accae. evam maņuyāņa jīviyam, samayam goyama !mā pamāyae.
- Utta. Sū. 10.1
२. कुसग्गे जह ओसबिंदुए, थोवं चिट्ठइ लंबमाणए ।
एवं मणुयाण जीवियं, समयं गोयम ! मा पमायए । kusagge jaha osabiņdue, thovaṁ citthai lambamāņae. evam manuyanajiviyan, samayam goyama! ma pamayae.
- Utta. Su. 10.2

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305
30. Scriptures are not knowledge in themselves because they
don't know anything by themselves. Therefore, scriptures are different from knowledge.
- Sa. Sa: 390
31. Whether a monk or a householder, he who sincerely observes the vows, definitely acquires a noble birth.
— Utta. Sū. 5.22
32. Just as no one seeks shelter under a tree surrounded by
thorny creepers although laden with sweet fruits, so also none prefers the company of a scholar who abuses and talks ill of others.
– Br. Bhã. 6092
33. Mankind is one.
-- Ācā. Ni. 19
Seventy The Last Sermon
1. Oh Gautama* ! just as the dry leaves of a tree wither away,
so also, when the duration of life terminates, human life too comes to an end. Therefore, be not careless even for a while.
— Utta. Sū. 10.1
2. Oh Gautama ! as dew drops last but for a while on the
Kuģa grass tips ( a species of grass ), so is the life of man. Therefore, be not careless even for a while.
--- Utta. Sū. 10.2 * Gautama was the first Ganadhara (prime disciple ) of Lord Mahāvīra.

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306
Pearls of Jaina Wisdom
३. दुल्लहे खलु माणुसे भवे, चिरकालेण वि सव्वपाणिणं ।
गाढ़ा य विवाग कम्मुणो, समयं गोयम ! मा पमायए ।। dullahe khalu māņuse bhave, cirakāleņa vi savvapāņiņaṁ. gāờhāya vivāga kammuno, samayam goyama! mā pamāyae.
___ - Utta. Su. 10.4
४. वोच्छिन्द सिणेहमप्पणो, कुमुयं सारइयं व पाणिणं ।
से सव्वसिणेहवज्जिए, समयं गोयम ! मा पमायए ।। vocchinda sinehamappaņo, kumuyaṁ sāraiyar va pāņiņam. se savvasiņehavajjie, samayam goyama ! mā pamāyae.
- Utta. Su. 10.28
५. तिण्णो हु सि अण्णवं महं, किं पुण चिट्ठसि तीरमागओ।
अभितुर पारं गमित्तए, समयं गोयम ! मा पमायए ।। tiņno hu si annavaṁ mahaṁ, kiṁ puņa citthasi tīramāgao. abhitura pāraṁ gamittae, samayam goyama !mā pamāyae.
- Utta. Su. 10.34
६. परिजूरइ ते सरीरयं, केसा पंडुरया हवंति ते ।
से सव्वबले य हायइ, समयं गोयम! मा पमायए ।। parijūrai te sarirayam, kesā paṁdurayā havaṁti te. se savvabale ya hāyai, samayam goyama ! mā pamāyae.
-- Utta. Su. 10.26
७. बुद्धे परिनिव्वुडे चरे, गामगए नगरे व संजए ।
सन्तिमग्गं च बूहए, समयं गोयम! मा पमायए ॥ buddhe parinivvuţe care, gāmagae nagare va samjae. santimaggaṁ ca būhae, samayam goyama ! mā pamāyae.
- Utta. Su. 10.36

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307
3. It is indeed very difficult to acquire human birth. One
acquires it after a very long span of time for the karmas that bind the soul are very powerful. Therefore, Oh Gautama ! be not careless even for a while.
- Utta. Sū. 10.4
4. Just as the lotus remains unaffected from the autumnal
water, you too should give up all attachments, Oh Gautama ! be not careless even for a while.
— Utta. Sū. 10.28]
5. Oh Gautama ! when you have crossed the mighty ocean,
why tarry near the shore ? Hurry to go across, be not careless even for a while.
- Utta. Sū. 10.34
6. Oh Gautama ! your body has become feeble and weak,
and your hair has become grey and all your strength is depleted. Therefore, be not careless even for a while.
- Utta. Sū. 10.26
7. Oh Gautama ! whether in a village or in a city, steadily
proceed on the path of peace by restraint and enlightenment. Be not careless even for while.
--- Utta. Sū. 10.36

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308
Pearls of Jaina Wisdom
७१. जिनवाणी का सार
71. JINAVĀŅI KĀ SĀRA १. जं इच्छसि अप्पणतो, जं च ण इच्छसि अप्पणतो । __ तं इच्छ परस्स वि, एत्तियगं जिणसासणयं ।।
jam icchasi appanato, jar ca ņa icchasi appaņato. taṁ iccha parassa vi, ettiyagar jiņasāsaņayam.
Bha.4584
२. सारो परूवणाए चरणं, तस्स वि य होइ निव्वाणं । sāro parūvaņāe caraṇaḥ, tassa vi ya hoi nivvāņam.
- Aca. Ni. 17
३. अंगाणं कि सारो? आयारो। ___amgānam kim sāro ? ayaro.
-Aca. Ni. 16

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Other Precepts
Seventy One
Essence of Jina Dharma
1. What you desire for yourself desire for others too; what you do not desire for yourself, do not at all desire for others too - this is the essence of Jina Dharma.

309
--
- Br. Bha. 4584
2. The essence of preaching is practice and the fruit of practice is emancipation.
3. What is the essence of scriptures? It is right conduct.
Aca. Ni. 16

-
Acă. Ni. 17

Page #348

Page #349

Abhavya
Abhaya
Acāra
Ācārya
Agama
Ahimsa
Adharma
Adharmastikaya :
:
Ajiva
Ajñāna
Ākāśa
Anekāntavāda
Anga
Glossary of Technical Terms
Antarātmā
Anuprekṣā
Aṇuvratas
Aparigraha Arhat
Asatya
: one who is incapable of attaining emanci
pation.
fearlessness.
conduct.
: spiritual preceptor; head of a mendicant
group.
demerit; unrighteousness; static medium. static medium; the medium of rest.
scripture; canonical literature.
non-violence; an attitude by which one feels oneness with all beings; equanimity. insentient matter; non-soul.
ignorance; nescience.

:
:
:
:
:.
space.
the doctrine of mani-fold aspects; nonabsolutism.
: the main corpus of Jaina canon consisting of twelve treatises.
: internal soul.
:
twelve-fold reflections.
: five primary vows prescribed for a householder which consist of non-violence, truthfülness, non-stealing, celibacy and nonpossession.
non-possession; detachment.
:
: worthy of worship; embodied perfected soul who has become free of desire, attach
ment and worldly possession.
untruth.
:

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312
Pearls of Jaina Wisdom
Asrava
Asteya Ātma-Jñāna Atman 7 “tmã Avadhi-Jõāna
: i : :
Avirati Aviveka
Bahirātmā
Bandha Bhagavāna Bhāvanā Brahmacarya
influx of karmic particles into the body of the individual soul which is the cause of human bondage. non-stealing. knowledge of the self. soul; self. clairvoyance; intuitive knowledge that occurs without the aid of sense-organs. non-restraint. lack of discretion. external soul. karmic bondage. venerable; an epithet of the perfected souls. contemplation; reflection ( twelve kinds ). celibacy; dwelling in the self; abstention from incontinence. self; the ultimate reality. a member of the priestly caste. an universal monarch. conduct. charity; alms giving. compassion; benevolence. faith; intuition; perception. celestial being a term used in various senses such as essential qualities of the thing, law, duty, morality, etc. Here it is used in the sense of ahimsa ( non-violence ), saṁyama ( restraint ) and tapa ( austerity ). Also used for righteousness. It has ten forms. meditation; contemplation. It is of four kinds - mournful ( Ārta): contemplations of objects and associations which cause grief and suffering; wrathful ( Raudra ) :
Brahman Brāhmaṇa Cakravarti Caritra Dāna Dayā Darsana Deva
:
Dharma
Dhyāna

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Glossary of Technical Terms
313
Digambara
:
Dravya
Gana Ganadhara
: :
Gunavrata Gupti Hiṁsā Indriya Jaina Jina Jiva
contemplations about violent activities, passions etc.; righteous ( Dharma ) : contemplations about the self and the truth and purest ( Sukla) : untainted contemplations. sky-clad; name of the Jaina sect whose monks practice nudity. substance; the universe is constituted of six real and independent substances – living beings (Jiva), matter ( Pudgala ), dynamic medium ( Dharma ), static medium ( Adharma ), space ( Ākāśa ) and time ( Kāla ). Except time they are all extended reals ( Astikāyas ) and except matter, they are all formless. a specific group of monks. the first mendicant disciples of a Tirtharkara. three meritorious vows of the layman. restraint of mind, body and speech. violence; injury in thought, word and deed. senses. follower of a Jina. spiritual victor; a synonym for Tîrtharkara. sentient;soul characterised by consciousness, intuition and bliss. knowledge; cognition. It is of five kinds - scriptural knowledge ( Sruta-jñāna ), knowledge derived through the five senses and the mind ( Mati-jñāna ), clairvoyance ( Avadhi-jñāna ), telepathy ( Manaḥparyaya-jñāna ) and omniscience ( Kevalajñāna). belonging to Jñāta clan amongst the Kșatriyas.

i :
Jñāna
Jñātaputra

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314
Pearls of Jaina Wisdom
Kāla
: :
Karma
Kaşāya
;
Kāyotsarga
time. it is an aggregate of material particles which are very fine and are imperceptible to the senses. It pervades all the cosmic space. The soul by its communion with the external world becomes literally enveloped by the particles of this subtle matter. These constiute a special body called Kārmaņa śarīra, which does not forsake the soul till its final emancipation. Karma works in a way that every change that takes place leaves a mark which, built into the organism, serves as the foundation for future evolution. It is of eight kinds. passions that defile the soul – anger, conceit, deceit and greed. a standing or sitting posture of meditation; abandonment of body. perfect knowledge; omniscience; knowledge involving awareness of every existent in all its qualities and modes. omniscient. universe. mind. five great vows of a mendicant. They are total abstinence from violence, untruth, stealing, sexual indulgence and possessions. emancipation; liberation; state of infinite consciousness, pure understanding, absolute freedom and eternal bliss. liberation. ascetic; monk; saint; mendicant.
Kevala-jñāna
Kevalin Loka
Mana
Mahāvrata
Mokşa
Mukti
Muni

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Glossary of Technical Terms
Naraka
Nirgrantha
Nirjarä
Nirvāṇa
Pāpa
Paramāņu
Parmātmā
Parigraha
Parīṣaha
Pramāda
Pravacana Mātā
Pudgala
Punya
Pūrva
Ratnatraya
Sādhanā
Sāmāyika
Samiti
Samsara
Samvara
Samyama

:
:
:
:
: liberation; emancipation; release from
bondage.
demerit; sin; inauspicious karmas.
atom.
:
:
:
:
:
:
hell; the world of infernal beings.
a detached monk.
annihilation of Karmas.
: eight spiritual exercises that prepare a monk for advanced meditational states, they consist of five vigilances and three restraints.
matter.
:
315
:
supreme soul; the highest (the liberated) soul.
possession; attachment.
hardship borne by monks for destruction of karmas to attain emancipation.
invigilance; negligence; carelessness.
: triple jewels, viz., right faith, right knowledge and right conduct.
accomplishment; spiritual practice.
equanimity; fusion with the true self; a Jaina practice of being one with the reality. self-regulation; acts of carefulness ( elaborated in Pravacana Mātā ).
empirical existence; cycle of transmigration.
meritorious deeds; auspicious karmas.
fourteen Jaina canonical texts existing before Mahāvīra but which are now extinct.
stoppage of Karmic influx; spiritual path.
self-restraint.

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316
Siddha
Śikṣāvrata
Śramana Śramaṇopāsaka Śrävaka
Sutra
Svadhyāya Śvetämbara
Tapa
Tattva
Tīrthankara
Upadhyaya
Upavāsa
Vairagya
Vandana
Vinaya
Virya
Vitarāga
Viveka
Vrata
Yoga

4.
:
:
:
:
:
:
Pearls of Jaina Wisdom
emancipated soul; a Kevali freed from all activities of mind, body and speech. four disciplinary vows of the layman. mendicant; a Jaina monk.
1:0
: nine 'reals' regarded as objects of faith; categories of truth.
ford-makers; omniscient.
:
lay disciple.
laity; house-holders.
aphoristic mode of presentation; the canonical scriptures.
self-study; scriptural-study.
white clad mendicants; name of the Jaina sect whose mendicants wear white gar
ments.
austerity.
spiritual teacher.
40 fasting.
aversion leading to renunciation; detach
ment.
: reverant salutation.
: humility; reverence to the elders.
energy; power.
: free from passions; an epithet for an Arhat.
discretion.
vows of the monks and house-holders; restraints.
: activities of mind, speech and body.

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—
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--
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-
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tirtha, Satsahitya Prakashan evam Prachar Vibhag Bapu
Nagar, Jaipur - 15, 1988. Niryukti Sangraha : Editor - Shri Vijayamrit Surishvara, Harsh
Pushpamrita Jain Granthamala, Lakhabaval, Jamnagar, 1989. Niśītha Cūrņi (Part I-IV): Editor - Upadhyay Amar Muni, Bhartiya
Vidya Prakashan, Delhi, 1982. Niśītha Bhäsya : Editor - Upadhyay Amar Muni, Lohamandi, Agra,
1958. Pañcāstikāya : Editor - Pt. Parameshthidas Ji Nyayatirtha, Shri Param
Shrut Prabhavak Mandal, Shrimad Rajchandra Ashram, Agas
(Gujarat ), 1969. Prakirņaka Dasaka : Shri Agamodaya Samiti, Seth Devachand Lal
Bhai Jaina Pustakoddhar Samiti, Mumbai, 1927. Pravacanasāra : Kundakunda, Editor - Dr. A. N. Upadhye, Param
shrut Prabhavak Mandal, Shrimad Rajchandra Ashram,
Agas, 1964. Praśnavyākarana Sūtra : Editor - Madhukar Muni, Shri Agam
Prakashan Samiti, Beawar ( Rajasthan ), 1983. Bșhatkalpa Bhāşya (Part I-V): Editor Chaturavijaya/Punyavijaya,
Shri Atmanand Jaina Sabha, Bhavanagar, 1933. Bhagavati Ārādhanā : Editor – Pt. Kailash Chandra Shastri, Jaina
Samskriti Samrakshaka Sangha, Sholapur, 1978.

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Mūlācāra : Editor - Siddhantacharya Pt. Kailash Chandra Shastri,
Bhartiya Gyanpeeth, New Delhi -1, 1984. Mūlārādhanā : Translation - Pt. Jinadas Parshvanath Phadakule,
Balatkaragana Jaina Publication Society, Karanja, 1935. Rayaņasāra : Editor - Dr. Devendra Kumar Shastri, Veera Nirvana
Granth Prakashan Samiti, Indore, 1974. Vasunandi Śrāvakācāra : Editor - Pt. Heeralal Jain, Bharatiya Gyan
peeth, Kashi, 1952. Višeşāvaśyaka Bhāşya : Editor – Shah Chunnilal Hukumchanda,
Agmodaya Samiti, Mumbai, V. S. 1983. Vyavahāra Sūtra : Editor - Muni Shri Amolaka Rishi, Raja Bahadur
Lala Sukhadeo Sahai Jwala Prasadji Jauhari, Sikanderabad,
V. N. S. 2445. Vyākhyāprajñapti : Editor Madhukar Muni, A. P. S., Beawar, 1982. Samaņasuttaṁ : Translation - Pt. Kailashchandra Ji Shastri, Sarva
Seva Sangha Prakashan, Rajghat, Varanasi – 1, 1975. Samayasāra : Kundakunda, Editor - Pt. Pannalal Sahityacharya, Shri
Ganesh Prasad Varni Jaina Granthamala, Varanasi - 5, 1969. Samavāyānga Sūtra : Editor Madhukar Muni, A.P.S., Beawar, 1982. Sarvārthasiddhi : Editor Pt. Phoolchand Shastri, Bharatiya Jnanapitha,
Kashi, 1995. Sūtrakrtānga Cūrni : Editor Shri Jinadas Gani, Shri Jainanand
Pustakalya, Surat, 1941. Sūtrakrtānga Sūtra ( Part I- II ): Editor – Madhukar Muni, Agam
Prakashan Samiti, Beawar, 1982. Sāvayapannatti : Editor - Pt. Balchandra Shastri, Bharatiya Gyana
peeth Prakashan, Varanasi, 1981. Sthānănga Sūtra : Editor - Madhukar Muni, A. P.S., Beawar, 1981. Samana Suttam : Editor - Dr. Sagarmal Jain, Sarva Seva Sangh
Prakashan, Rajghat, Varanasi, 1993.

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Index of the Verses
Ch. No.
Verse
Verse
Ch.No.
24
3
anno handbe in
ainiddheņa visayā 64 6 appã khalu sayayar 5 7 akusalamaņa niroho 23 5 appã ceva dameyavvo 2 7 akkhāņi bāhirappã 3 3 appānamayanamto akkhehi maro rahio 69 12 appāņameva jujjhāhi - 26 accei kālo tūramti rāio 26 1 appānaṁ vinu nānam 138 ajivo puna neo
13 4 appāņam havai sammatta 7 15 attam ruddar dhammam 54 12 appā nai veyarani 2 1 attaruddāņi vajjitā 54 13 appāhārassa damtassa 37 15 attha kammāiń
appo bandho jayāņa 34 4 atthajuttāṇi sikkhijjā 62 10 appo vi ya paramappo 3 12 attha pavayaņamāyāo 38 2 appam pi suyamahiyam 9 3 anathovam vanathovam 22 10 abbhāgamiyammi vā 27 3 aņasaņamūņoyariyā 46 3 arihamtā mamgalam 1 2 aņumāyam pi mehāvi 38 22 alābhotti na soijjā 38 20 aņusäsio na kuppijjā 66 2 avi appaņo vi dehammi 33 3 aņusoo samsāro
12 11 asāsae sarīrammi 31 4 anega citte khalu ayam 23 3 asamgihīyaparijanassa 37 8 atthi me āyā uvavāyae 2 14 aha atthahim thāņehiṁ 57 3 adattādaņam akitti 43 2 ahanam vayamāvannam 60 3 addhuvamasaraname- 25 2 aha pascahi thāņehi 57 2 adhuve asāsayammi 28 8 ahamikko khalu suddho 38 annassa dukkham anno 291 ahavā vi nāņa-darnsaņa- 11 9 anne khalu kāmabhogā 30 1 āukkhayam ceva 45 8 anne harati tam vittam 20 5 āgama cakkhū sāhū 38 10 annam janam khiṁsai 15 1 āgamahīņo samaño 38 9 apadiņnassa lavāvasakki- 55 2 ādahidapaiņņā bhāva 56 8 apucchio na bhāsijjā 61 1 ādā khu majjham ņāņam
2 11 appano ya param nālam 5 4 árannavo vi matto hatthí 23 11 appattiyam jeņa siyā 61 7 āruhavi amtarappa
3 4 appapiņdāsi pāņāsi 38 4 āvāyabhaddae ņāmaṁ 67 3 appă appammi rao .7 6 āsavadārehim sayā 32 2
appā kattā vikattā ya 2 2 asam ca chamdam ca 49 7

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Index of the Verses
321
Verse
Ch. No.
Verse
Ch.No. āhacca savanaṁ laddhum 11 4 āhārosaha-satthābhaya 53 1 icchāmucchā tanhāgehi 43 1 inameva khanam
62 9 itto viddhamsamānassa 35 4 itthi jūyaḥ majjam 40 3 imeņa ceva jujjhāhi 2 3 imam ca me atthi, imam 36 8 imaṁ sarīraṁ amiccaṁ 31 1 iriyābhāsesaņā dāņe 38 3 iha khalu kāmabhogā ņo 30 3 iha māņussae thāne 35 2 iha loe nippivāsassa 49 3 ihaloganirāvekkho 38 8 imdiyāni kasāye ya 46 13 uttamakhama-maddavam 37 3
amagunāna dhāmām 3 udagassa phāseņa siyā 69 4 uddhariya savvasallo 4 3 uvaogalakkhaṇamaņāi 13 2 uvanijjai jiviyamappa- 26 4 uvanīyatarassa tāiņo 55 1 uvasameņa hane kohaṁ 22 2 eenaṁ lābhenam tussai 52 2 ee ya saṁge samaikka- 44 7 ekkā maņusajāi
69 33 egao viraim kujjā 21 6 egappā ajiye sattû 6 2 egabbhūe aranne vā 294 egamappāņam sampehãe 6 4 egamappāņam sampehāe 30 2 egamavimāyī māyam 50 6 egayā devaloesu 11 2 egāgissa hi cittāim 65 2 ege jie jiyā pasca
6 1 ego ahamamsi
29 3 ego mūlampi hărittā 68 2
ego me sāsado appā 3 10 eme e samaņā muttā 38 5 eyaṁ khūņāņiņo sāram 41 1 evāmeva cattāri purisa- 67 8 evam dhammassa vinao 58 5 evam dhammam viukka- 68 1 evam tu samjayassăví 34 5 eso maṁgalanilao 1 3 oyaṁ cittaṁ samādāya 54 7 angānam kim sāro 71 3 kadāņa kammāņa na 24 21 kammamasuhaṁ kusīlam 12 4 kammavasā khalu jīvā 24 7 kammāim baliyāiń 1 60 5 kammāvasa-dārāim 215 kammunā bambhano hoi 39 5 kammam cinaṁti savasā 24 6 kayavayakammo taha 40 10 kasāyā aggino vuttā 22 5 kasiņam pi jo imam 45 1 kasehi appāņam
34 3 kaha nam bhaṁte ! jīvā 13 13 kaha so ghippai appā 3 9 kāmaniyattamai khalu 128 kāme patthemāņā akāmā 26 3 kāyasā vayasā matte 24 8 kimirāgarattavattha 18 6 kim puņa gunasahidão 44 12 kuddho saccam silam 14 8 kula-rūva-jādi-buddhisu 51 1 kusagge jaha osabimdue 70 2 kusīlavaddhaņam thānam 33 4 kodho sattuguņakaro 14 5 kohavijae naṁ khamti 14 9 koheņa appar dahatí 14 10 koheņa jo na tappadi 47 1 koho pīim paņāsei 14 7

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322
Pearls of Jaina Wisdom
Verse
Ch. No.
koham mānam ca māyaṇ 22 1 koham māņam niginhittā 22 9 khaṇamittasukkhā 28 2 khamāvanayāe nam 47 5 khāmemi savve jīvā 47 2 khīre dūsim jadhā . 21 7 khuhaṁ pivāsam
38 23 khettas vatthu hirannam 45 3 khamti a maddava'jjava 38 15 gāme vā aduvā ranne 69 29 gāram pi ya āvase nare 40 6 gihavāse vi suvvae 40 9 gunakārittaņāto omam 64 10 gunehi sāhū aguņehi’- 39 3 gamthaccao imdiya 20 3 caunham khalu bhāsāņām 61 3 cauvvihe samjame 5 5 cauhim thāņehim samte 19 5 cauhim thāņehim jīvā 19 6 cauhim thāņehim jīvā 67 4 cauhim thāņehim jivā 67 5 cattāri avāyanijjã 67 6 cattāri dhammadārā 37 16 cattāri paramamgāṇi 111 cattāri purisajāyā 67 1 cattāri mehā pannattā 67 7 cattāri sutā
67 2 caradi jadam jadi niccaṁ 59 3 cārittam khalu dhammo 48 6 ciccă dupayam ca 29 5 ciccă vittar ca
27 7 cittamastamacittam vā 43 3 cittassegaggayā havai 54 11 cittam na dūsayitavyaṁ 24 10 cīrājiņam nagiņiņam 9 14 chimdati bhāvasamaņā 25 6 jai kimci pamāeņam 47 3
Verse
Ch. No. jai natthi nāņacaraṇam 57 7 jai vanavāsamittenań 69 20 jai vi ya nigine
17 2 jaukumbhe joiuvagūdhe 44 4 jahmi ya vāridamette 23 12 jatibhāgagayā mattā 24 19 jattheva pāse kaha jadha karisayassa 14 6 jamanattha bhumjati ya 64 3 jamiņam jagai pudho 24 1 jammasamudde bahu- 326 jammam dukkham jarā 28 6 jaya kohāi vivaddhi 14 2 jayaṁ care jayam citthe 591 jarā jāva na pīlei
36 3 jarāmaranavegenam 28 9 jalabubbasāriccham
26 7 jassa khalu duppaņihiāņi 325 jassa na vijjadi rāgo 48 9 jassatthi maccuņā 36 7 jaha kacchullo kacchum 28 3 jaha koti amayarukkho 69 32 jaha khalu jhusiram 24 14 jaha cirasaṁciya- 54 5 jaha jaha sujjhai salilam 3 13 jaha ņam vayamāvannam 34 6 jaha divā divasamar 57 5 jaha bālo jampaṁto 4 2 jaha makkadao khana- 23 6 jaha vā visagardūsaṁ 68 5 jaha salilena na lippai 8 jaha sīlarakkhayānam 44 jahā āsāvinim nãvar 32 3 jahā kumme saamgāim 5 1 jahā juņņāim katthāim 62 11 jahā ņai veyarani 44 15 jahā daddhāņa bīyāņam 24 17
w Euna nuo

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Index of the Verses
323
3
jo vi
56
5
Verse Ch. No. Verse
Ch. No. jahā davaggi pauriṁ- 44 9 jo jassa u āhāro
46 7 jahā dumassa pupphesu 38 5. jo jīve vi na yānei - 8 2 jahā mahātalāgassa 34 5 jo paribhavai param 692 jahā ya ardappabhavā 18 2 jo puņa jataņārahio 69 15 jahā ya tinni vāniyā 68 2 jo puna visayaviratto 33 10 jahā lāho tahā loho 18 1 jo puvvarattāvararatta- 4 1 jahā sāgadio jāņam 68 1 jo bahumullu vatthum 45 5 jahā sui sasuttā
8 6 jo muni bhuttavasesam 53 2 jahā suni pūikanni
pagāso bahuso jahā hi amdhe saha joti- 42 3 jao sahassaṁ sahassānam 2 5 jaheha siho va miyam 27 1 jo so manappasādo 24 18 jāgaraha narā ! ņiccaṁ 62 6 jam annāņi kammar 38 11 jā jā vaccai rayaņi 36 1 jam icchasi appanato 711 jānijjai cistijjai
28 4 jam kallaṁ kāyavvaṁ 62 7 jāņaṁto’vi ya tarium 9 5 jam kisci vi upannaí 26 6 jāvaṁta’vijjā purisā 13 15 jam kirai parirakkhā 53 4 jīvadaya-dama-saccaṁ 9 9 jaṁ kunadi samadithi 7 20 jīvā'jīvā ya baṁdho ya 7 3 jam channam tam na 69 27 jivā vi pāņātivāeņa 13 14 jam jārisam puvvamakāsi 24 12 jīvā havaṁti tivihā 3 2 jam jaṁ samayam jīvo 24 5 jividamarane lāhālābhe 55 3 jam thiramajjhavasāņam 54 2 jīviyaṁ ceve rūvaṁ ca 26 8 jam dei dikkha-sikkhā 57 6 jīviyam ņābhikamkhejjā 49 1 jam baddhaṁ pi na 54 jivo bambhā jīvammi 44 1 jam bhāsambhāsatassa 61 9 je āyā se vinnāyā
2 13 jam me tava-niyamaje āsavā te parissavā 32 1 jhāņovarame’vi muņi 25 1 je egam jāņai
2 8 daharā vuddhā ya păsaha 26 2 je jāņamajāņam vā 5 2ņa kammuņā kamma 32 7 jeņa taccam vibujjhejja 8 10 ņa kuņai, pārattahiyaṁ 11 7 je pāvakammehi dhanam 45 7 natthi āsave saṁvare vā 10 5 je ya kaṁte pie bhoe 37 4 ņatthi cāuramte saṁsāre 10 8 je ya caṁde mie thaddhe 14 11 ņatthi jīvā ajīvā vā 10 2 jehim kāle parakkamtam 69 26 ņatthi dhamme adhamme 10 3 jo appaņā du maņņadi 69 25 ņatthi pejje va dose vā 10 7 jo appāņam jāņadi 8 7 natthi bamdhe va mokkhe 10 4 jo av mānakaranam 51 2 ņatthi loe aloe vā 10 1
jo cimtei ņa vamkar 50 1 ņatthi veyaņā nijjarā vā 10 6

59
2

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324
Pearls of Jaina Wisdom
Verse Ch.No. Verse
Ch. No. natthi siddhi asiddhi vă 10 9 tittie asamtie hāhābhūda- 18 9 natthi siddhi niyam 10 10 tittarga va kaduvaṁ va 38 18 ņa bhūsaņam bhūsayate 69 16 timiraharā jai ditthi 28 11 na muyai payadima- 68 4 tumamsi ņāma sacceva 413 namo arihamtānam 1 1 turgań na maṁdarao 41 5 na ya vatthudo du bamdho24 15 tūraha dhammaṁ kāum 62 8 ņa vi tā ahameva luppae 60 2 tellokkāļavidahaņo 44 10 na virujjhejja keņai 41 4 tam jai icchasi gamtur 214 ņa sakkā gamdhamagghā-48 3 taṁ taha dullahalambham11 8 na sakkä na sour saddā 48 1 tam tu na vijjai sajjhar 69 13 na sakkā phāsamaveeuṁ 48 5 tam saccam khu
42 4 ņa sakkā rasamassāuṁ 48 4 thāvaram jamgamaṁ 45 2 ņa sakkā rūvamaddatthuṁ48 2 thirakayajogāņam puņa 54 4 nahi ņiravekkho căgo 495 thovam laddhuṁ na 18 7 na hu hoti soyitavvo 69 17 davveņa viņā na guņā 13 10 nāņi rāgappajaho hi 49 8 davvam sallakhanayam 13 9 ņānujjovo jovo
8 11 dasavihe samanadhamme 38 1 nānena ijhānasijjhi
8 4 dānam mukkham sāvaya- 53 4
āņaṁ mukkham sāvaya- 53 4 ņānam amkusamüdam 8 9 dārāņi ya suyā ceva 30 4 ņāņam carittasuddham 9 7 ditthaṁ miam asamdi- 61 5 nahañ deho ņā mano 37 dukkhe najjai appā 3 11 ņāņarn payāsagam sohao 12 9 dukkham hayam jassa na 22 7 niggartho ņīrāgo nissallo 3 6 dujjana vayanacadakka 48 10 middamdo, niddardo, 3 5 dujjanasasaggie pajahadi 65 3 nisamte siya'muhari 66 1 dumapattae pamduyae 70 1 tana kanae samabhāvā 38 12 dullahā u muhādāí 53 5 tattha pamcavihar nāņam 8 3 dullahe khalu māņuse 70 3 tapyate anena pāvaṁ 46 12 deva-dāņava-gaṁdhavvā 44 16 tamhā ņivvudikāmo 13 7 dehādo vadiritto 3 13 tavaņārāyajutteņa 34 2 dosā jena nirumbhamti 24 20 tavenam vodāņam jana- 46 14 daṁsanabhatthā bhathā 7 10 tavo joi jivo joithäņam 46 11 damsaņamūlo dhammo 7 12 tahiyāṇam tu bhāvānam 7 2 daṁsanahiņo na vamdi- 7 13 tahi tahi suyakkhāyaṁ 25 7 damsaņāņa carittäņi 121 taheva kāņam kāņe tti 61 4 dhaņeņa kim dhamma- 69 10 tiuttai u mehāvī
33 1 dhammajjiyam ca vava- 66 5 tiņno hu si annavam 70 5 dhammādīsaddahaņaṁ 7 1

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Index of the Verses
325
Verse
hond u aa
aicamānam
14
Verse Ch. No.
Ch. No. dhammenaṁ ceva vittim 37 6 paccakhāņenar icchā- 33 9 dhamme harae bambhe 2 12 padiņiyam ya buddhāņaṁ66 4 dhammo attho kāmo 40 8 padhamam nāņaṁ tao 8 1 dhammo dayāvisuddho 37 14 panīyam bhattapāņam ca 64 4 dhammo maṁgalamukki-37 1 paniyam bhattapāņam tu 64 5 dhammo vatthusahāvo 37 2 paņņā samikkhae 37 7 dhuniyā kuliyam va 34 1 pamāyamūlo baṁdho 62 13 na kasāyasamutthehi ya 54 8 pamāya kammamāhaṁsu 62 1 na jāimatte, na ya rūva- 38 26 paramāņumittiyaṁ pi hu 7 9 na tassa dukkham vibha- 24 9 pariggahanivitthāņam 20 6 natthi kei paramāņu- 27 6 parijūrai te sarīrayan 70 6 natthi chuhāe sarisaya 69 19 pariņāmādo baṁdho 25 5 na nāņamitteņa kajja- 69 22 pavvayarāisamāṇaḥ na bhāiyavvam bhayassa 63 3 pahāvartam niginhāmi 23 1 na ya so bhāvo vijjai 69 14 pāņivaha musāvae na ya vittāsae paraṁ 41 4 pāpassāgamadāram 42 na rasatthāe bhumjijjā 38 13 pāyacchittam viņao 46 na lippai bhavamajjhe 49 2 pāvam karedi jīvo 29 na vi tar kuņai amitto 21 3 pāsammi bahiņi-māyam 14 3 na vi mumdiena samaño 391 pudhavī sālī javā ceva 18 4 na veraggam mama- 496 punnaṁ pi jo samicchadi 12 3 ņāņamegaggacitto a 57 4 purisammi duvviņie 58 10 nāņassāvaranijjaṁ 24 4 purisā ! tumameva tumam 2 4 nāņeņa jāņai bhāve 7 4 purisorama pävakammunā 28 7 nāņam ca daṁsanam ceva12 7 pūyanatthā jasokāmi 38 21 nã damsņissaṁ nāņam 7 5 puvvakammakkhayatthāe 69 8 nāņeņa ya jhāņeņa ya 5 3 puvvi buddhie pāsettā 61 10 nāņeņam daṁsaņeņaṁ ca 37 12 parcimdiyāṇi kohaṁ 6 7 nāmakammam ca goyam 24 4 paṁceva aņuvvayāiṁ 40 2 nā'lassena samam
62 5 balaṁ thāmari ca pehãe 46 5 nāsīle nã visile
57 3 bahuṁ suņei kannehim 69 5 niddesavattī puņa 58 8 bārahavihammi vi tave 56 nibbhayena gativvam 63 8 bāhiracão vihalo nimmame nirahamkāre 38 6 bāhirasaṁgā khetta 20 2 niharati mayaṁ puttā 30 5 buddhe parinivvude care 70 7 no imdiyaggejjha amutta- 13 5 bohi ya se no sulahā 696
no ihalogatthayãe 46 15 bhavataṇhā layā vuttā 6 3

wa Oo oo u
20
7

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326
Verse
Ch. No.
bhāriyā dhammasahāiyā 37 bhāvāṇājogasuddhappā bhāvarahio na sijjhai bhavassa ṇatthi nāso
bhāsamāņo ṇa bhāsejjā bhikkhae va gihatthe vā bhīto avitijjao maṇūso bhīto tavasamjamapi bhogi bhoge pariccayabhogehim ya niravayamajjam-visaya-kasāyā mana salile thirabhue manasamjamo ṇāma manussahidayam punimano sāhassio bhimo maṇam parijāņai se mamattam chimdae tãe mā galiyasseva kasam māṇavijayeṇam maddamāṇī visso savvassa māņusattammi āyāo māņusatta asārammi
māņusattaṁ bhave mulaṁ37 māņussaṁ viggaham mātāhim pitāhim luppati 36 mä ya camḍāliyam kāsī māyāmosaṁ vaḍḍhai māyā piyā nhusā bhāyā māyāvijaenam ajjavam māse mäse u jo bālo māṁsāsaņeņa vadḍhai micchatta-pariņadappā micchattavedarāgā micchattaviradi vi ya micchattāviradīhim micchamttam vedamto mittim bhūehi kappae

9
25 3
25 4
13 11
61 8
69 31
63 1
63 2
12 10
33 7
62
3 23 8
23 9
23
7
23
2
23 10
16 1
58
2
5 4
51
5
11 6
31 2 13
11 3 4 66 3
17 5
27 5
50 4
50 3
40 4
19 2
20
2
32 8
33 6
19 1
41 4
Pearls of Jaina Wisdom
Verse
Ch. No.
muccha pariggaho vutto 20 4 musāvāo ya logammi
42 6
muhādāī muhājīvī
38 19
mūlaviņaṭṭhā na sijhamti 7 14 mūlau khamdhappabhavo 58 4
64 8
44
6
16 5
mohena gabbham yada niruddhayogāsravo 16 5 ratto baṁdhadi kammam 24 11 rasa pagamam na nisevi- 44 8 rainiyassa bhāsamāṇassa 61 raibhoyaṇa-vajjaṇā raisarisavamittäni
6
64 9
69 23
47 6
21
2
32
9
1
4
4
2
4
5
rāgena va dosena va rage dose ya do pāve rago jassa pasattho rão ya doso vi ya kamma-21 rinamoyanam va mannai 60 rūvesu jo giddhimuvei 49 rumdhiya chiddasahasse 33 rosaiṭṭho nilo hadappabho 14 labbhati vimala bhoe 36 6 läbhālābhe suhe dukkhe 39 4 lobhapatte lobhi samava- 18 lobhavijaenam samtosam 18 lobhāvile ayayai adattaṁ 43 lobhe ya vadḍhide puna 43 vaḍdhadi bohi samsagge- 65 vajjijjā tenāhaḍatakkāra 43 5 vajjiya-sayala-viyappo 54 9 vatthagamdhamalaṁkāra 44 vadaniyamani dharamtā 69 24 vayaṇam viņṇāṇaphalaṁ 61 11 varam me appā daṁto varam vayatavehi saggo vase gurukule niccam
8
6
4
4
5
6 6
12 6
57
1
mokkhapasāhaṇahetu
mokkhābhikamkhissa

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Index of the Verses
327
Verse
Ch. No.
vāū va jālamacceim 44 14 vāyaṇā pucchanā ceva 56 6 vinao sāsane mūlam 58 1 vinayamüle dhamme 9 12 vinaya-sila-tava-niyama- 44 13 viņayāhīyā vijjā
58 6 vinavo vi tavo
58 9 vittena tānaṁ na labhe 45 6 vittam pasavo ya nãiyo 27 2 vittam soyariyā ceva 45 4 viyāniyā dukkha
45 9 vivattī aviņiyassa
58 3 visayakasāya-viņiggaha- 46 1 visassanijjo māyā va 42 1 viyarāgayāe naṁ
38 16 veyā ahiyā na havarti 69 9 veyāvacceņam titthayara 69 11 verāiṁ kuvvai verí 193 vocchinda sinehamappa- 70 4 vamsīmūlam ketaņa 17 4 sauņi jaha pamsu- 36 5 sakkā vanhi ņivāretum 16 3 sakkham khu disai tavo 46 10 saccamegam padhamam 61 2 saccassa ānāye
42 5. saccāņa sahassāņam vi 17 3 saccammi vasadi tavo 42 9 saccam logammi sāra- 42 2 sajihāenaṁ nānāvari- 56 4 sajjhāe vā niutteņam 56 2 sajjhāyam ca tao kujjā 56 3 satta bhayatthāņā pannāttā 63 3 satta bhayavippamukkā 63 7 sattham nānam na havai 69 30 saddahadi ya pattedi ya 12 2 sadde rūve ya gandhe ya 44 2 saddesu a rūvesu a 33 8
Verse
Ch. No. santi egehim bhikkhuhim 37 10 saparam bādhāsahiyam 28 10 samano samasuha-dukkho 48 7 samdditthissa suyam 7 19 samabhāvo sāmāiyam 48 12 samayāe samaņo hoi 39 2 sarīramāhu nāva tti 38 7 sammatta-nāna-sarjama- 55 4 sammattavirahiyā naṁ 7 18 sammattassa ya lambho 7 11 sammattaṁ ca ahisaṁ ca 65 5 sayanassa janassa pio 15 3 savane nāne ya vinnāne 65 1 savvao pamattassa bhayam62 2 savvagaṁthavimukko 38 28 savvaņāņuttaram suyaņā- 8 8 savve pāņā piyāuyä 41 4 savve sayakammakappiyā 24 2 savvehim bhūehim dayā-38 27 savvamgam pecchaṁto 44 3 savvam jagam jai tuhaṁ 27 4 savvam jagam tū samayā-48 11 sahio dukkhamattāe 42 7 Sāmāienaṁ sāvajjajoga- 55 6 sāmāiyam ti kāuí amaiyam ti kauṁ
55 5 sâmāiyammi u kae 40 7 sãmaggimdiya rūvam 26 5 sāmannamaņucaramtassa 38 14 sāradasalilam va suddha 38 17 sārīra-mānasā ceva 28 5 sāro parūvanae caraṇam 71 2 sāhare hattha pāye ya 22 3 silaguņa vajjidāņam 9 8 sīlena vinā visayā
9 6 silam mokkhassa sovāņam 9 10 silam visayavirāgo 9 11 sisam jahā sarīrassa 54 1

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Pearls of Jaina Wisdom
Verse
Ch. No. suim ca laddhuṁ saddham11 5 sukkamūle jadhā rukkhe 16 2 suciņņā kammā
24 16 sujano vi hoi lahuo 65 6 sunnikayammi citte 54 6 sutthuvi maggijjarto 28 i suttesu yā vi padibuddha- 62 4 subahumpi suyamahīyam 9 2 suvannaruppassa u pavva- 18 3 suvati suvamtassa suyam 62 12 suhadukkhajānańā vā 13 3 suhaparināmo punnaṁ 33 5 suhume salle duruddhare 23 4 sūs jahā sasuttā
56 7 sūrodae păsati cakkhu- 69 28 se asaiṁ uccāgoe 513 se jāņamajāņam vā 22 4 selathambha samānam 15 1 senāvaimmi ņihae 16 4 sevamto vi ņa sevai 9 4 se sutam ca me
12 12 soccā jānai kallānam 8 12 so tavo duviho vutto 46 2
Verse
Ch. No. so nāma anasanatavo 46 4 sovanniyaṁ pi ņiyalar 12 5 sovāņam padhamam 7 16 sohī ujjuabhūyassa 37 11 saṁganimittam mārai 20 1 samjoa siddhīi phalam 7 8 sambujjhah kim na 35 1 sambujjhahā jamtavo 35 3 sammattadamsaņāi paidi-40 1 samvaraphalaṁ tu nivvā- 33 11 samvegajadi karaṇā ņissa-63 5 saṁsārassa u mūlar 22 11 hatthasamjae pāyasamjae 38 25 hatthissa ya kurtthussa ya 2 9 hayam nānam kiyā hīņam 7 7 hiya-miya-apharusavāi 61 12 hiyas vigayabhayā 58 7 hiyāhārā miyāhārā 64 7 hurti gunakāragāim 1 5 6 heyāheyam ca tahā 7 17 hoūņa ya ņissaṁgo 52 3 hodi kasā ummatto
22 6 jñānadhanānām hi sādhū-69 21

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DULICHAND JAIN DATE OF BIRTH November 1, 1936 EDUCATION B.Com. LL.B., 'Sahitya Ratna' BUSINESS Jain Industrial Corporation, Madras. Stockists & suppliers of Iron & Steel SOCIAL WORK Secretary, Research Foundation for Jainology, Madras
President, Vivekanand Educational Trust, Madras • State treasurer, Vidya Bharati, Tamilnadu Treasurer, Vivekananda Educational Society, Madras • Convenor, Karuna Clubs, Indian Vegetarian Congress, Madras • Former President, Lions Club of Madras Nandambakkam • Former District Chairman, Lions Clubs International, Dist 324 A1. Former President, Nagaur Jain Association, Madras LITERARY WORK Author of Jinvani Ke Moti, a Hindi book based on the life and teachings of Lord Mahavira. RESIDENCE Anugriha, 70 T.T.K.Road Alwarpet, Madras 600 018. Tel : 4993615, 4990182

Education International

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विद्यापी DATION FOUNDATI पार्श्वनाथ वाराणसी RESEARCH सच्चभगत PARSHVANATH VIDYAPEETH VARANASI RESEARCH FOUNDATION FOR JAINOLOGY MADRAS Pearls of Jaina Wisdom I appreciate your attempt in this regard and convey my blessings. Pujya Acharya Shri Mahaprajnaji Jain Vishva Bharati Institute Ladnun This book will serve as a sort of thesaurus of Jainism where the choicest and interesting passages from the treasure-house of Agama texts are conglomerated. Prof. Dr. Satyaranjan Banerjee University of Calcutta Calcutta I have found the book par excellence in so far as it carries the very deep sermons of Lord Mahavira. Dr. L.C.Jain Director Acharya Sri Vidyasagar Research Institute Jabalpur The English translation is splendid, simple and true to the original. Dr. M. Narasimhachary Professor & Head of Dept. of Vaishnavism University of Madras Madras ONKAR DESIGNS