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 PEARLS Lof B.Com 23 De Sag Share u n S..Dr Shuripeale Deprecuienavinorento

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Pearls of 8-JAN-97 14:54 bv#133 Jaina Wisdom B 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 (c) 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 Mahavira, the 24th Tirthankara revealed these truths to the world. Later his revelations were recorded by scholars and the vast store-house of Jaina canonical literature was created. Mahavira 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. Mahavira 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 sutras ( Aphorisms ) from the various Jaina texts and compiled them. His classification of the sutras 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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[ IV ] cessfully provided a strong foundation about Jaina theories. He has also rendered a few pages on the life and teachings of Lord Mahavira 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, Pali and Praksta including Apabhramsa -- and their literatures and documents. Samskrta mainly stands for the Vedic and classical literature and culture, Pali for the Pali language and literature in which the sermons and teachings of Buddha are recorded, and Praksta for the Praksta language and literature where the doctrines and teachings of Mahavira are embalmed and treasured up. With the passage of time it so happened that Samsksta stood for Hinduism, Pali for Buddhism and Praksta 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 Samskrta and Praksta for guidance in strong and graceful expression, for interesting stories and trenchant ideas. These modern languages enlarged their vocabularies by incorporating Samskrta and Praksta 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. Buhler, 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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[ VII } 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. Mahavira 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 Mahavira, the Vedic conception of the ultimate Reality or Divinity as an outside creator-God was in vogue. Mahavira challenged that idea ( Sutrakstanga, 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 (Sutrakrtanga, 1.3.66). The Buddhists say that the miseries of the creatures are due to tanha ( 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 (anadi) 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 akasa. It is void and empty, 'an abyss of nothing'. jiva ceva ajiva ya, esa loe viyahie. ajiva desam agase, aloe se viyahie. Utta. Su. 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 lokastikaya, as it is often called), all things (i.e. dravyas - substances) are classified into

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nine categories: jivajiva bhava punnam pavam ca asavam tesim. samvara-nijjara-bamdho mokkho ya havamti attha. [ IX ] "Jiva (living, soul), ajiva ( non-living ), asrava ( influx ), bamdha ( bondage ), punya ( merit ), papa ( sin ), samvara ( stoppage of influx ), nirjara ( dissociation of karma) and moksa ( emancipation ) are the nine principles." Loka The six substances which are found in this world are : dhammo adhammo agasam kalo puggala-jamtavo. esa logotti pannatto jinehim varadamsihim. Utta. Su. 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 ( akasa) - These five categories which are grouped under ajiva class are non-spiritual and hence devoid of consciousness. Therefore, according to the Jainas this world is composed of the following: Six Substances Visva (Universe) Navatattva (Nine categories) 1. jiva - Pancastikaya, 108 2. ajiva 3. asrava 4. bandha 5. punya 6. papa 7. samvara 8. nirjara 9. moksa ---- 1. jiva ( cetana, con sciousness) 2. dharma 3. adharma 4. akasa 5. pudgala 6. kala

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[ X ] 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, atman 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 Umas vati (3rd cent. A.D.) is utpadavyaya-dhrauvya-yuktam 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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[ XI] 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 anekantavada in Jaina philosophy. Fourthly, the Jainas have a sense of sacredness of all lives, and so they have extolled the life of all beings : javamti loe pana tasa aduva thavara. te janamajanam va na hane no vi ghayae. --- Dasa. VI. 9 "In this world as many lives of both trasa and sthavara animals are there, one should not kill them or cause to be killed with or without knowing." The reason for saying this is : savvae jiva vi icchamti jivium na marijjium. tamha panivaham ghoram niggamtha vajjayarti nam. -- Dasa. VI. 10

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[ XII ] "All animals wish to live, and not to be slain, therfore, the Jaina monks must relinquish the dangerous killing of animals." Mahavira's emphasis was on the fact that life is dear to all sorts of creatures - savve pana piyauya ( Aca. 1. 2. 3 ) and naivaijja kiscana ( 1. 2. 4 ). In the Sutrakstanga ( 1. 11. 10 ) it is said: eyam khu nanino saram jam na himsai kimcana. ahimsa samayam ceva eyavantam viyaniya. "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 upeksa ( ignoring evils ), mudita ( the spirit of happiness ), karuna ( a feeling of pity and charity ) and maitri ( friendship ). In the negative way, it teaches the principles of ahimsa ( non-violence ) This idea is equally found in Buddhism. The Jainas use pramoda and madhyastha instead of upeksa and mudita. Umasvati describes them as follows : maitri-pramoda-karunya-madhyasthyani ca sattvagunadhika-klisyamana-vinayesu. -- 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." Pujyapada Devanandin ( 5th-7th centuries A. D. ) in his Sarvarthasiddhi has explained this sutra 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 ( karunya ). Tolerance or unconcern is freedom from attachment

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[ XIII ] ... and repulsion based on desire and aversion ( madhyastha ). . 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 ahimsa is very old in India. From the Vedic times down to the present day, the doctrine of ahimsa 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 ahimsa is also eulogised. Manu says that himsa in connection with sacrifice is not himsa at all, it is ahimsa and his mandate is often quoted for that : yajnartham pasavah srstah svayam eva svayambhuva. yajnasca bhutyai sarvasya tasmad yajne vadho'vadhah. - 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: indriyanam nirodhena raga-dvesa-ksayena ca. ahimsaya ca bhutanam amrtatvaya kalpate. VI. 60 1. S. A. Jain's translation of Sarvarthasiddhi, Calcutta, 1960, p. 195.

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[ XIV ] "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 Mimamsakas also hold this view. But the Sankhya disagrees with this opinion. In the various parts of the Mahabharata, ahimsa is also eulogised. In the Vanaparva ( III ) a long conversation between Draupadi, Yudhisthira and Bhima was made on ethical question in which Draupadi praises the doctrine of ahimsa ( ref. chapters 206208 ). Besides this, in many places of the Mahabharata "the ascetic morality of ahimsa and of love towards all creatures" is depicted. In the Santiparva, the greatness of ahimsa is firmly established, the argument being : jivitus yah svayam cecchet katham so'nyam ghatayet. yad yad atmani ceccheta tat parasyapi 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 JajaliTuiadhara ( XII. 261-264 ) is given. In his statement Tuladhara has proved the excellence of ahimsa as a superior religion to anything else. Tuladhara is the pedlar and Jajali is the Brahmanical ascetic. In this conversation Tuladhara appears as a teacher. The Brahmin Jajali, well-versed in the Sastras, has asked Tuladhara about the essence of religion. Tuladhara says - adrohenaiva bhutanam alpadrohena va punah. ya vittih sa paro dharmastena jivami Jajale. "Oh Jajali, 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." sarvesam yah suhrn nityam sarvesam ca hite ratah. karmana manasa vaca ca dharmai veda Jajale.

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[ XV]. "Oh Jajali, 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." yada cayam na bibheti yada casman na bibhyati. yada necchati no dvesti bramha sampadyate tada. "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 ) Brahma." yada na kurute bhavam sarvabhutenu papakar. karmana manasa vaca brahma sampadyate tada. "When a man does not do any harm to animals by action, mind and speech, he can attain ( the feet of ) Brahma." yasman nodvijate bhutam jatu kincit kathancana. abhayam sarvabhutebhyah sa prapnoti sada mune. "When any animal is never agitated by any means by anybody, that world never feels any agitation from any animal." loke yah sarvabhutebhyo dadatya'bhaya-daksinam. sa sarva-yajnairijanah prapnotya'bhaya-daksinam. na bhutanam ahimsaya jyayan dharmo'sti kascana. "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 ahimsa ( noninjury) in the world." Tuladhara 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 Jajali replies : krsna hyannam prabhavanti tatas tvam asi jivasi. pasubhiscosadhibhieca martya jivanti vanija. tato yajnah prabhavati nastikyam api jalpasi. na hi varted ayam loko vartam utsrjya kevalan. "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 Tuladhara 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 Tuladhara calls on the birds which had nested in the hair of Jajali's head as witnesses for his doctrine, and they, too, confirm that the true religion consists in forbearance towards all human beings."} ahimsa paramo dharmastatha himsa paramo damah. ahimsa paramam danam ahimsa paramam tapah. "Ahimsa ( non-violence ) is the highest religion, in the same way ahinisa is the highest restraint; ahimsa is the highest gift, and ahimsa is the highest penance." ahimsa paramo yajnastathahimsa paramam phalan. ahimsa paramas mitram ahimsa paramam sukham. ahimsa paramam satyam ahimsa paramam srutam. "Ahimsa is the highest sacrifice, in the same way ahimsa is the highest fruit; ahimsa is the highest friend, ahimsa is the highest happiness; ahimsa is the highest truth, and ahimsa is the highest knowledge." .sarva-yajsesu va danam sarva-tirthesu va plutam. sarva-dana-phalam vapi naitat tulyam ahimsaya. 3. Winternitz, Ibid, p. 417.

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[ XVII ] "Or ahimsa is the best gift in all sacrifices, it is a raft (boat ) in all tirthas; or even ( ahimsa ) is the result of all gifts, nothing can be compared with ahimsa." Whether this portion of the Mahabharata is greatly influenced by Jainism or not, is a matter of speculation now. But in other Hindu texts ahimsa is also praised as one of the best ways of social behaviour. For example, in the Bhagavata the killing of animal even in the sacrifice is vilified to a great extent as the following verse shows : ye tvanevarivido'santah stabdhah sad abhimaninah. pasun druhyanti visrabdhah pretya khadanti te ca tan. -- 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 Padmapurana we come across a passage where the goddess Durga praises the doctrine of ahimsa." Even in the Tantrika texts some praises of ahimsa are found. For example, in the Kularnava-tantra the drinking of wine ( sura ) is extolled in the most extravagant manner, and the eating of meat is permissible only in the kulapuja even though the non-killing ( ahimsa) is honoured elsewhere. This shows an exception to the rule of ahimsa. In the Bhagavad-gita (X. 5, XII. 13, XIII. 7, XIV. 2 ) the doctrine of ahinsa 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 ahimsa. In the Suttanipata and in the 4. Winternitz, Ibid, p. 542. 5. Winternitz, Ibid, p. 599 fn.

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[ XVIII ] Dhammapada, kindness towards all beings ( metta ), non-violence ( ahimsa ) 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 ahimsa has gained a ground in philosophy. In the Agama texts the nature of ahimsa is generally descriptive. At a much later time the glorification was turned into a philosophy. For example, in the Dasavaikalika-sutra, it is said : dhammo mamgalamukkittham ahimsa samjamo tavo. deva vi tas namam samti jassa dhamme saya 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 saccam ca dhammo ca ahimsa 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, Mahavira says : tesim acchanajocna niccas hoyavvayam siya. manasa kaya-vakkena evan 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 Uttaradhyayana also echoes the same : jaganissiehim bhuehim tasanamehim thavarehis ca. no tesim arabhe damdam manasa vayasa kayasa 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 panavaham anujane muccejja kayai savva-dukkhanam. evariehim akkhayah jehim imo sahudhammo 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 Sutrakrtanga-sutra ( 1.11.9 ) the emphasis is again given on non-killing of the animals : savvahim anujuttihim matimam paoilehiya. savve akkanta-dukkha ya ao savve no himsaya. "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 ahimsa we must not get this idea that Mahavira 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 himsa. 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

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| XX1 noted that the basic idea of ahimsa 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 ahimsa 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 ahinsa in the Jaina canonical literature, the philosophical texts like the Tattvartha-sutra by Umasvati ( 3rd cent. A.D. ) describe also the nature of ahimsa as was current in their time. It is said by Umasvati that himsa does not depend on acts alone. Himsa may be bhava-himsa, i.e., 'the intention to hurt' and dravya-himsa, i. e. 'the actual hurt'. Bhavahimsa arises under the influence of anger and other passions ( krodha-lobha-bhirutva-hasya-pratykhyananyanurici-bhasanam ca panca. T.S. - Sarvarthasiddhi, VII. 5). Dravya-himsa is the actual physical injury. Dravya-himsa and Bhava-hissa can be equated by two points of view ~ Vyavahara-naya ( practical point of view ) and Niscaya-naya ( real point of view ) respectively, as discussed by Kundakunda and other later scholars. In the medieval period ahimsa was relegated to the position of anuvrata which should be practised by all, whereas in the earlier stages it was one of the panca-mahavratas. Somadeva ( 959 A. D. ) in his Upasakadhyayana i.e the sixth, seventh and eighth books of his Yasas-tilaka which consitute an excursus on the Sravakacara, has emphasized the positive aspects of ahimsa which, in his opinion, is maitri, pramoda, karunya and madhyastha which are the same which Umasvati 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 madhyastha is a state of equanimity. Later on Amitagati ( 993 A. D. ) in his Sravakacara ( VI. 33.44 ) and Amrtacandra ( 11th cent. A. D. ) in his Purusartha-siddhyupaya

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[ XXI ] ( verses 79-89 ) advocated absolute ahimsa ( non-violence ). Amstacandra goes a step further. He thinks that raga and dvesa can constitute himsa 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 himsa. Devagupta ( 1016 A. D. ) in his Nava-pada-prakarana ( verse 22 ) says that hissa may be arambhaja or anarambhaja. Arambhaja himsa is inherent in the occupation, whereas anarambhaja is not related to the occupation. There is another called sankalpaja which is intentional. Crimes done by himsa may be either sarthaka or nirarthaka. Sarthaka offences are done consciously, while. nirarthaka fortuitously. Sarthaka-hinsa may be committed with care and attention ( sapeksa ), while nirapeksa is committed carelessly. With the appearance of Hemacandra ( 1088-1172 A. D.), this chapter on ahimsa can be closed. Though Manu has depicted the excellence of ahimsa, he has also said that the killing of animals in a sacrifice is not an offence ( tasmad yajne 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 Dasavaikalika-sutra. savve jiva vi icchanti jivium na marijjium. tamha panivaham ghoram niggantha vajjayanti nam. (VI.10) Hemacandra in his Yogasastra then concludes by comparing ahimsa with the beneficient mother :

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[ XXII] mateva sarva-bhutanamahimsa hitakarini. ahimsaiva hi samsaramaravamsta-saranih. ( 2.50 ) ahimsa duhkha-davagni pravrsenya ghanavali. bhava-bhrami rugartanam ahimsa paramausadhi. ( 2.51 ) "Ahimsa is beneficient to all creatures, like a mother, in the desert of samsara ( mundane life ), ahimsa works like a stream of nectar to the forest fire, ahimsa is a course of rain-clouds, for the beings tormented by the disease, ( ahimsa) is the best healing herb; and ahimsa is called the perpetual return of existence." At the end Hemacandra thinks that protection to all animal beings ( abhayadana or karunadana ) is the positive side of ahimsa 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 Kharavela of Kalinga was also a Jaina ruler who preached the doctrine of ahinsa in his kingdom. After Jayasimha, Kumarapala 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 Raja Amoghavarsa of Karnataka, Vastupala and Tejapala 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 Chamunda-Raya of Ganga King Rajamalla IV (974-984 A. D. ), Ganga Raja of Hoysala King Visnuvardhana ( 1108-1142 A.D.) and Hulla Raja of Hoysala Monarch Narasimha I ( 1142-1173 A.D.). Such types of instances can be ransacked from the pages of history. -

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[ XXIII ] It is a fact worth mentioning here that in the reign of Akbar (1556-1605 A. D.) for his Dina-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 ahimsa has made Mahavira 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 Mahavira'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 Mahavira. His work will serve as a sort of thesaurus of Jainism where the choicest and interesting passages

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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 Mahavira 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 Nyayavatara (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

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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 Tirtharkara Mahavira - 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 "Jinavani 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 "Jinavani 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

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[ 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

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Abbreviations of the Selected Works Adh. Sa. Amit. Sra. Adhyatma-sara Amitagati Sravakacara Arhat Pravacana Arh. Pra. Aupa. Su. Aca. Cu. Aca. Ni. Aca. Su. Atma. Atur. Pra. Ava. Cu. Ava. Ni. Ava. Su. Bha. A. Bha. Pa. Bha. Su. Bha. Pa. Bo. Pa. Br. Bha. Dar. Pa. Dasa. Cu. Dasa. Cul. Dasa. Ni. Dasa. Su. Dasasru. Su. Dhyana. Dravya. Dva. A. Jnata. Kalpa-sutra Ka. A. Kam. Kath. Ku. A. Ku. Sra. Ma. Pra. : O : Aupapatika Sutra Acaranga Curni Acaranga Niryukti Acaranga Sutra Atmavabodhakulakam Aturpratyakhyana Avasyaka Curni Avasyaka Niryukti Avasyaka Sutra Bhagavati Aradhana Bhakta-parijna Bhagavati-sutra Bhava-pahuda Bodha-pahuda Brhatkalpa-bhasya Darsana-Pahuda Dasavaikalika-Curni Dasavaikalika-Culika Dasavaikalika-Niryukti Dasavaikalika-Sutra Dasasrutaskandha-Sutra Dhyana Sataka Dravya-Sangraha Dvadasanupreksa Jnatadharmakatha Kalpa-Sutra Kartikeyanupreksa Kamaghata Kathanaka Kundakunda Anupreksa Kundakunda Sravakacara Mahapratyakhyana Prakirnaka

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Ma. Sa. Mo. Pa. Mu. Nandi. Naya. Ni. Bha. Ni. Cu. Ni. Sa. O. Ni. Panca. Panca. S. Pinda. Prasna. Pra. Sa. Ra. Sa. Raja. Rsi. Sa. Sa. Sa. Su. Sama. Su. Savaya. Si. Pa. Stha. Su. Su. Kr. Cu. Su. Kr. Ni. Su. Kr. Su. Su. Pa. Ta. Sa. Upadesa. Upa. Su. Utta. Cu. Utta. Ni. Utta. Su. Vasu. Sra. Vi. Bha. Vya. Bha. Vya. Su. [ XXVIII ] : :: Maranasamadhi Prakirnaka Moksa Pahuda Mulacara Nandi-Sutra Nayacakra Nisitha Bhasya Nisitha Curni Niyama-sara Ogha-niryukti Pancastikaya Panca-sangraha Pinda-niryukti Prasna-vyakarana-sutra Pravacana-sara Rayana-sara Rajavarttika Rsibhasita Samaya-sara Samana-suttam Samavayanga-sutra Savayapannatti Sila-Pahuda Sthananga-Sutra Sutrakrtanga-Curni Sutrakrtanga-Niryukti Sutrakrtanga-Sutra Sutra-Pahuda Tattva-sara Upadesamala Upasakadasanga-Sutra Uttaradhyayana-Curni Uttaradhyayana-Niryukti Uttaradhyayana-Sutra Vasunandi Sravakacara Visesavasyaka Bhasya Vyavahara-bhasya Pithika Vyavahara Sutra

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Contents pages III XXV XXVII Publisher's note Foreword Preface Abbreviations of the Selected Works Part One Jaina Agamic Literature Life of Lord Mahavira The Eternal Message of Jaina Wisdom Part Two Chosen Sutras 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 Aramana ? 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 ( Samayika ) 253 56. Scriptural Study (Svadhyaya ) 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

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

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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 Mahavira said, "padhamam nanam tao daya", 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 Vitaraga, 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 Agama The divine utterances of such perfected souls is called 'Agama'. The Nyaya-sutra defines the Agamas as "aptopadesa sabdah", i.e., Agama is that which is told by Apta, i.e., authentic personages. Thus the teachings of Jinas are the Jaina Agamas. In Jaina tradition, the Jinas shower the nectar of divine words only after obtaining omniscience. Their discourses are constructed in Sutra form by their prime disciples known as Ganadharas. Such Sutras 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 Agamas and the Pitakas were preserved in this manner. The Vedas were called 'Sruti' and the Agamas 'Sruta' 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 Srutake valis (those who have mastered all Agamas) or Dasapurvis (those who have mastered the ten Purvas). Compilation of Agamic Literature History reveals that upto 160 years after the nirvana of Lord Mahavira, 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 Pataliputra ( modern Patna) under the leadership of Acarya Sthulibhadra 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 Drstivada. The only monk who had the knowledge of this was Acarya Bhadrabahu, the guru of Sthulibhadra, but he had gone to Nepal to conduct Mahaprana Dhyana (severe yogic activities) for twelve years. The Jaina congregation then decided to send Acarya Sthulibhadra and his disciple-monks to Nepal to acquire the knowledge of Drstivada. Acarya Sthulibhadra 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 Sthulibhadra. After much persuasion

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Jaina Agamic Literature he agreed to impart only the text of the remaining four Purvas but not their import. Thus, Sthulibhadra could memorise the entire texts but he could learn the meaning of only ten Purvas and not all the fourteen Purvas. This was the first attempt to compile the Agamas and this conference was known as the Pataliputra rendering. However, the Agamic literature was still not written and the basis of safeguarding it was still by oral tradition. Preservation of Agamas The Jaina have always tried hard to preserve their sacred literature. However, there is no doubt that the Agamas as told by Lord Mahavira and presented by the Ganadharas ( prime disciples ) are not found in their complete form today. As the language of the Agamas was Prakrta, 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 Mahavira. Thus till the time of Sthulibhadra, the knowledge of the twelve Angas was intact but after his demise only eleven Angas and a part of the twelfth Anga remained available. Sthulibhadra died 215 years after Lord Mahavira's nirvana. As mentioned above, the Jaina literature was composed in Praksta, 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 Mahavira's nirvana,

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Pearls of Jaina Wisdom a second attempt was made. After the famine, under the leadership of Arya Skandila, the Jaina council of Monks met in Mathura. The monks present compiled those Agamas 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 Mathuri rendering. It was the second attempt of systematizing the Agamas. During this same period another great Jaina monk, Nagarjunasuri also invited many monks to Saurastra 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 Ksamasramana in Vallabhinagara ( modern Saurastra ). Besides the Agamas 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 Mahavira's nirvana. The Agamas 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- Drstivada 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 Purvas ( older ), Angapravista ( inner corpus ) and Angabahya ( outer corpus ), all handed down in the ancient language, Ardhamagadhi. The Purvas : These include fourteen works of great antiquity claimed by the Jainas to go back to the time of Lord Parsva.

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Jaina Agamic Literature 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. Acararga, 2. Sutrakstanga, 3. Sthananga, 4. Samavayanga, 5. Vyakhyaprajnapti ( Bhagavati), 6. Jnatadharmakatha, 7. Upasakadasanga, 8. Antakrddasanga, 9. Anuttaraupapatika, 10. Prasna-vyakarana, 11. Vipaka and 12. Drstivada - now extinct. The supplements and the commentaries of these texts are found in the form of Upangas, Chedas, Mulas and Avasyakas. The Twelve Upangas are as follows: 1. Aupapatika, 2. Rajaprasniya, 3. Jivajivabhigama, 4. Prajnapanu, 5. Suryaprajnapti, 6, Jambmdvipaprajiapti, 7. Candraprajnapti, 8. Nirayavali, 9. Kalpavatamsika, 10. Puspika, 11. Puspaculika and 12. Vrsnidasa. The following are the four Chedasutras : 1. Vyavahara, 2. Bshatkalpa, 3. Nisitha and 4. Dasasrutaskandha. The following are the four Mulasutras : 1. Dasavaikalika, 2. Uttaradhyayana, 3. Nandi and 4. Anuyogadvara. There is only one Avasyaka. Thus the 11 Angas, 12 Upangas, 4. Chedas, 4 Mulas and 1 Avasyaka are 32 in number. This classification belongs to the Sthanakavasi tradition while Svetambara Murtipujaka tradition believes in 45 Agamas including ten and other three works. Some believe that there are more than 13 Prakirnakas and according to them, the Agamas are 84 in number. Classification of Agamas The Agamas cover the knowledge of a vast array of subjects including Philosophy, Ethics, Religion, Logic, Metaphysics, Cosmology and Astrology. Arya Raksita classified the Agamas on the basis of their subject matter into four Anuyogas. They are as follows:

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6 1. Carana Karananuyoga * 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 (Acaranga and Prasnavyakarana), Dasavaikalika, four Chedasutras (Nisitha, Vyavahara, Brhatkalpa and Dasasruta) and Avasyaka Sutra form the contents of this Anuyoga. Pearls of Jaina Wisdom -- 2. Dharma Kathanuyoga- 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., Jnatrdharmakatha, Upasakadasa, Antakrddasa, Anuttaraupapatika and Vipaka; the seven Upangas viz., Aupapatika, Rajaprasniya, Nirayavali, Kalpavatamsika, Puspika, Puspaculika, Vrsnidasa and Uttaradhyayana are covered in this Anuyoga. 3. Ganitanuyoga This Anuyoga contains all the subjects based on mathematics and calculations. The three Upangas, viz., Jambudvipaprajnapti, Candraprajnapti and Suryaprajnapti are elaborately dealt with in this Anuyoga. 4. Dravyanuyoga The metaphysical elements of soul, non-soul and other substances, the nine tattvas ( categories ) and philosophical principles are elaborated in depth in this Anuyoga. - The four Angas -- Sutrakrtanga, Sthanamga, Samavayamga and Vyakhyaprajnapti, the two Upangas viz., Jivajivabhigama, Prajnapana, Nandi and Anuyogadvara, some chapters of Uttaradhyayana Sutra are included in this Anuyoga. Commentary Literature We find an exhaustive commentary literature on the Agamas in the form of Niryukti, Bhasya, Curni, Tika, Vrtti, Vyakhya and others. These were solely written with the aim of making the study of Agamas simple and intelligible.

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Jaina Agamic Literature However, the Curnis were written in Praksta as well as in Samskrta, the latter being more prevalent. The Niryuktis and Bhasyas were written in Praksta. 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-pravala Nyaya. Just as in a garland of gems and corals, both can be differentiated, so also in the Curnis, both Samskrta and Praksta are easily distinguishable. The same style has been adopted in some Tikas too. Agama, Niryukti, Bhasya, Curni and Tika - these together constitute the Pancangi 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 Agamas 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. Ardhamagadhi Agamas and the Pali 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 Magadhi Praksta was later known as Pali. Digambara Views on Agamas The above mentioned Agamas are not accepted by the Digambara sect of Jains. They believe that 683 years after the nirvana of Lord Mahavira, 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 Svetambaras. Satkhandagama The most authentic scripture accepted by Digambaras is

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Pearls of Jaina Wisdom Satkhandagama, which is considered to be an equivalent of the Dvadasanga (the twelve Angas). The Digambaras have immense faith in it and consider it to be very sacred. Satkhandagama 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 Satkhandagama in the original text. But the famous commentator Acarya Virasena 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 Angas and Purvas. 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 Mahimanagari, where many monks had gathered. Acarya 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 Satkhandagama. It is believed that Puspadanta wrote 177 Sutras of the first chapter and Bhutabali completed the remaining chapter and also wrote from the second to the sixth chapter comprising 32,853 Sutras. In the Dhavala commentary on 'Satkhandagama' it is mentioned that the actual author of the text is Lord Mahavira who imparted it to Sri Gautama Ganadhara, his first prime disciple, who

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Jaina Agamic Literature 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 Sruta Pancami 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, Acarya Virasena wrote the Dhavala commentary on Satkhandagama which comprises 72,000 gathas. Acarya Virasena 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. Kasayapahuda Another important scripture accepted by the Digambaras is Kasayapahuda or Kasayaprabhrta. The author or Kasayapahuda is Acarya Gunabhadra. After Satkhandagama, Kasayapahuda 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. Acarya Virasena wanted to write a commentary on Kasayapahuda too. He started it but lived to comment only on a portion of the text and that commentary comprises 20,000 gathas. 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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10 Pearls of Jaina Wisdom task of completing the commentary in 40,000 gathas. Thus the entire commentary comprises 60,000 gathas. It was known as Jayadhavala. The language of Satkhandagama and Kasayapahuda is Sauraseni Prakrta. 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: - 1. Prathamanu yoga Padmapurana by Ravisena, Harivamsapurana by Jinasena, Adipurana by Jinasena, Uttarapurana by Gunabhadra. - 2. Karananuyoga - Suryaprajnapti, Candraprajnapti and Jayadhavala. 3. Dravyanuyoga - Pravacanasara, Samayasara, Niyamasara and Pancastikaya by Kundakunda; Tattvartha-Sutra by Umasvati and commentaries on Tattvartha-Sutra, Apta-mimamsa by Samantabhadra and other commentaries by Pujyapada, Akalanka and Vidyananda. 4. Carananuyoga - Mulacara by Vattakera. Trivaranacara and Ratnakarandsravakacara. 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 Agamas are as follows: 1. Acaranga: 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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Jaina Agamic Literature 11 ( restraints ). It also contains a very authoritative account of Lord Mahavira's spiritual practices. 2. Sutrakitanga: 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. Sthananga : It is a kind of encyclopaedia. It considers numerical description of scriptural topics. It gives details of subjects ranging from one to ten. 4. Samavayanga : 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 Indrabhuti Gautama and answers by Lord Mahavira. It is also of great historical importance as it contains debates held by several scholars and laypeople with Lord Mahavira about the existence of the soul, analysis of various philosophical tenets and narrations of the incidents of that period. 6. Jnatadharmakatha : It contains preachings of Jaina faith through a large collection of narrative and didactic stories. 7. Upasakadasa : It gives an exemplary account of the biographies of ten lay-men, who took to vows and led an austere life. 8. Antakrddasa : It contains life sketch of those personalities (monks as well as house-holders ) who attained final emancipation by practising rigorous austerities. 9. Aupapatika: This work comprises the life sketch of those aspirants who led a pious life, practised austerities and attained heavenly bliss. 10. Vipaka : 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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12 Pearls of Jaina Wisdom 11. Dasasrutaskandha : This text highlights the Jaina way of life and includes a life sketch of Lord Mahavira and other Tirthankaras. 12. Dasavaikalika: 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 Mahavira. Uttaradhyayana 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. Jambudvipaprajnapti and Suryaprajnapti : These two texts deal respectively with cosmology, the movement of the sun and the moon etc. 17. Avasyaka Niryukti: It contains details of the debates that scholars of other schools had with Lord Mahavira. 18. Avasyaka Curni: This commentary on Avasyaka-Sutra illustrates the various incidents that took place in Lord Mahavira's life. 19. Visesavasyaka Bhasya: 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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Jaina Agamic Literature 13 sion, reflections, righteousness, auspicious acts, stoppage and annihilation of karmas, emancipation, etc. have been very magnificently illustrated The thoughts conveyed in the Agama 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 Mahavira hatthisu eravanamahu nae, siho miganam salilana Garga. pakkhisu va garule venudeve, nivvanavadiniha nayaputte. Just as Airavata is supreme among elephants, lion among animals, Ganga among rivers, Garuda - the son of Venudeva, among birds - similarly was Jnataputra supreme among those preaching emancipation. (Sutra. Su. 1. 6. 21 )

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Life of Tirthankara Mahavira Inspiring Personality Among all the great personalities of the world, the name of Lord Mahavira is remembered with great reverence. He was the twenty-fourth Tirthankara of Jaina religion. He was not the founder of this ancient religion which prevailed in India thousands of years before Parsva and Mahavira, the last two Tirthankaras. Lord Rsabhadeva was the first Tirthankara of Jainas. There are references to Rsabha in the Rgveda, Yajurveda and Bhagavata Purana. Lord Parsva, twenty-third Tirthankara lived and preached 250 years before Mahavira's advent. The life of Lord Mahavira 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 Mahavira in India. Mahatma Gandhi, the Father of the Nation, was highly influenced by his preachings. He applied the concept of Ahimsa and Satyagraha 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 Mahavira are 1. Acaranga Sutra, 2. Kalpa Sutra and 3. Avasyaka-niryukti. Besides, Sutrakrtanga Sutra, Bhagavati Sutra, Upasakadasanga and other Agamas, Trisastisalakapurusacaritra and other texts too highlight his life and teachings. Conditions prevalent at the birth of Mahavira 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 Mahavira 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 Yajna. 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 Sudra 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. Mahavira became sad when he observed ignorance among the people and the exploitation of the lower castes by higher castes. 17 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 'Mahavira' - great hero, is an epithet, not the name of Mahavira at his birth. However, the universality of its application has made it equivalent to his personal name. The childhood name of Mahavira was Vardhamana. He was born to Siddhartha, a warrior chieftain of Kundagrama, a large city, in the kingdom of Vaisali, near modern Patna. His mother was Trisala who was the daughter of Cetaka, a powerful ruler of Vaisali, capital of Vajjigana. Vardhamana 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 Tirthankara 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 Trisala witnessed the following fourteen dreams - 1. a white

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18 Pearls of Jaina Wisdom elephant, 2. a white bull, 3. Sri, 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 ( Kalyanaks) of Mahavira's life conception (Garbha), birth ( Janma), renunciation ( Diksa), enlightenment ( Kevalajnana) and final release (Nirvana ). The dreams are also depicted in the sculptures and paintings which adorn the interiors of Jaina temples. Queen Trisala 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 Tirthankara. 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: Vira (hero), Mahavira ( great hero ), Sanmati ( of excellent wisdom ), Kasyapa (his lineage name) and Sramana Bhagavana Mahavira ( the venerable ascetic Mahavira ). Vardhamana had an elder brother named Nandivardhana and a sister named Sudarsana. 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 AcarangaSutra it is described that the parents of Mahavira were followers of Parsva, the twenty-third Tirthankara, whose historicity is now

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Life of Lord Mahavira 19 accepted as definite. King Siddhartha was also religious-minded. In such circumstances, it was quite natural for Vardhamana 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 (Ava. Cu., Purva Bhaga, 246 ). Vardhamana had his formal education under a Kalacarya. 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 Mahavira 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 Samaravira, a mighty warrior in their kingdom. At the auspicious time the marriage was performed and Queen Trisala was too delighted to have Yasoda as her daughter-in-law. Acaranga and Kalpasutra 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 Priyadarsana. But the Digambara tradition does not accept the above view. It maintains that Mahavira 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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20 Pearls of Jaina Wisdom 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 Sudras - awakened the revolutionary spirit in Vardhamana. 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 Vardhamana 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. Vardhamana 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. Yasoda 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, Mahavira 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 Vardhamana's initiation. On the auspicious tenth of the dark half of Margasirsa month in 569 B.C. Vardhamana left his palace for the Jnatakhanda 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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Life of Lord Mahavira 21 public followed him with moist eyes. There, under an Asoka 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. Cu. 267). The people gathered there bowed to Vardhamana with deep reverence for the monkhood he had just embraced. And now the prince of Kundagrama became a Sramana ( mendicant) determined to progress alone steadily on the path of perfection. On the Path of Sadhana Mahavira (Vardhamana was now called Mahavira 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-Jnana ( omniscience), which was his aim behind initiation in the ascetic order. Silent Sufferings Sramana Mahavira 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 Mahavira. He proved to be an incarnation of forbearance and forgiveness. The scriptures say: "uggam ca tavokammam visesao vaddhamanassa" ( Ava. Nir. 240 ), i. e., the austerities practised by Mahavira were more rigorous than the

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Pearls of Jaina Wisdom austerities practised by other Tirthankaras. His life was filled with equanimity, compassion and fearlessness. He remained mostly silent during this period. Acaranga Sutra on Mahavira's Spiritual Practice We get a soul-stirring description of the rigorous austerities and spiritual practices of Sramana Mahavira in the ninth chapter of the first part of Acaranga Sutra. His direct disciple Ganadhara Sudharmasvami 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 Mahavira 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 Mahavira 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 Mahavira 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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Life of Lord Mahavira 23 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 Mahavira 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 Mahavira 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 : 'ahamamsi ti bhikkhuh', i.e., I am a Bhiksu ( 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, Mahavira wandered in search of Truth. In some areas, Mahavira 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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24 Pearls of Jaina Wisdom Once when he sat in Kayotsarga ( 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, Mahavira 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 Mahavira 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, Brahmanas 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-sutra, 120 ). Mahavira 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. Mahavira 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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Life of Lord Mahavira Tirtharkaras do not follow any superior authority. They are their own masters. We do not come across any incident about Sramana Mahavira obtaining guidance from any great personality of his times. Jaina texts give graphic description of the severe penance practised by Mahavira and the horrifying experience he had to undergo while wandering from place to place in quest of truth. Mahavira faced numerous hardships and indignities during this samnyasa 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, Mahavira came to a village called Asthigrama. The village looked very gloomy and dreadful. On the outskirts of the village there was a temple of Sulapani Yaksa ( a demi-god ). Mahavira 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 Yaksa in the night and pleaded with him not to stay there. They narrated to him the following incident about the Yaksa. "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." Mahavira heard the story but was unmoved. He sat near the temple and began meditating there. At

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26 Pearls of Jaina Wisdom midnight, the Yaksa came and became furious on seeing a human being near the temple. Throughout the night, the Yaksa gave him severe and frightening tortures but Mahavira was unperturbed. He was engrossed in deep meditation. Finally, the Yaksa was tired, he repented and asked for forgiveness, Mahavira forgave him. In the morning, when the villagers came, they were greatly surprised to see the Yaksa paying homage to sramana Mahavira. The entire village rejoiced and praised the great monk ( Trisastisalakapurusacaritra, 10.3 ). Fountain of Non-violence Once Mahavira 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. Mahavira 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 Mahavira 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 ( Trisastisalakapurusacaritra, 10.3 ). The Test of Endurance . In the eleventh year of his wanderings, the great ascetic

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Life of Lord Mahavira came to Sravasti for caturinasa ( 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 Pedhala garden in Kayotsarga 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 Mahavira so many ordeals that one shudder to imagine them but the great monk remained unmoved. At that time, Mahavira was engaged in Sarvatobhadra Pratima ( the highest kind of meditation ). Suddenly, gusty winds began blowing from all directions and covered his full body with dust but Mahavira 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 Mahavara 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 Mahavira to forgive him. In the morning, Mahavira completed his meditation and unmindful of the event of the night moved to some other place ( Ava. Nir. 392 ). Thus we find that Mahavira had to undergo enormous physical and mental tortures during the period of Sadhana. These were the upasargas which came as obstructions on the path of emancipation. In Acaranga-Niryukti it is mentioned that Mahavira suffered maximum upasargas. For a spiritual practitioner, upasarga is a touch stone on which the purification and intensity of dhyana is examined. As the gold is purified in the fire, so the dhyana of the sadhaka 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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28 Pearls of Jaina Wisdom incident of offering of food by Candana to Mahavira. Candana was daughter of the king of Campa ( Campanagar in Bhagalpur district of Bihar ). At that time the ruler of Kosambi invaded the city of Campa. 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 Vrsabhadatta 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 Candana ( 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 Candana 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, Sramana Mahavira 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, Candana cried and called him inside the house and offered him the coarse rice. Mahavira accepted the food with all grace. Later Candanabala renounced the worldly pleasures at

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Life of Lord Mahavira Mahavira'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 Mahavira was meditating on the outskirts of Chamani village. At that time, a shepherd came there with oxen and instructed Mahavira to look after them till he returned in the evening. Mahavira 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 Mahavira 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 Mahavira's ears. The pain was terrific but Mahavira did not utter a word and continued in his meditation. After completing his Kayotsarga ( meditation ), he proceeded towards the house of a merchant named Siddhartha in Madhyama 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 Sramana Mahavira faced observing spiritual practices for twelve and a half long years ( Trisastisalakapurusacaritra, 10.4). Rigorous Austerities We come across detailed description of the rigorous austerities observed by Sramana Mahavira during this period of Sadhana. Out of twelve years, six months and fifteen days, Mahavira 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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30 Pearls of Jaina Wisdom 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 pratima - two days fast : one time. Mahabhadra pratima -- four days fast: one time. Sarvatobhadra pratima -- ten days fast : one time. ( The last three are special types of rigorous meditation with fastings ). The Enlightenment During the thirteenth year, Sramana Mahavira reached 'Jambhiyagrama' on the banks of the river, Rjubaluka. With the permission of a house-holder Syama, Mahavira began to meditate under a huge Sala tree. He was meditating in the Godohika (milking ) posture facing the sun. It was the tenth day of the bright half of Vaisakha 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 Mahavira 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-sutra, 121 ). Mahavira's Career as a Tirthankara After attaining omniscience, Sramana Bhagavana Mahavira began to preach and give sermons. But always he wandered from

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Life of Lord Mahavira one place to another on foot. From Jambhiyagrama he went to Madhyama Pavapuri. 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 Indrabhuti Gautama. These Brahmins heard the news of Mahavira having attained the omniscient state. But they did not believe it. So they came to the place where Mahavira was giving sermons. Indrabhuti 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 Mahavira. However, as soon as he reached the assembly hall and saw Mahavira, all his pride and vanity disappeared. As soon as he came near Mahavira, the Lord addressed him, "Oh Indrabhuti, you have doubts about the self". Indrabhuti 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. Mahavira said, "The soul is self-evident (pratyaksa ) 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 ( atman ) and empirical self ( bahiratman ). "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 Indrabhuti were cleared and he became a disciple of Mahavira and joined the ascetic order with his disciples. All Doubts Cleard Indrabhuti was followed by ten other very eminent scholars. Although they all were well versed in the Vedic scriptures, each

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32 Pearls of Jaina Wisdom one of them had some doubt. Even before they could disclose their doubts, Mahavira revealed the same and gave convincing replies. Here are details of doubts which were lingering in the minds of these scholars : Indrabhuti : about the existence of the soul. Agnibhuti : about Karmas. Vayubhuti : whether the soul and body is one or different. Vyaktabhuti : about the substances like earth, air, fire etc. Sudharma : about reincarnation. Manditaputra: about bondage and liberation. Mauraputra : about heaven and heavenly bodies. Akampita : about the existence of hell. Acalabhrata : about meritorious and demeritorious deeds. Metarya : about rebirth. Prabhava : about emancipation. The Early Initiation Lord Mahavira 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 Purvas The eleven eminent Brahmins became the eleven Ganadharas. Indrabhuti Gautama became the first prime disciple of Lord Mahavira. With his vast knowledge of the Vedas in the background, he could become the master of transcendental knowledge. The twelve Angas and fourteen Purvas were composed. His brothers Agnibhuti and Vayubhuti mastered the Angas and Purvas. It seems after mastering the teachings of Mahavira the eleven Ganadharas

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Life of Lord Mahavira 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 Mahavira 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. Acarya : 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. Upadhyaya : 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. Gani : Heads of different groups under the congregation. 6. Ganavachedaka : 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 Mahavira 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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34 Pearls of Jaina Wisdom 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 Mahavira went about the places preaching the religion of Ahimsa and Anekanta ( Non-absolutism ). He visited important places like Kasi, Kosala, Vatsa, Campa, Pancala, Magadha, Rajagrha, 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 Bhagavati, Aupapatika, Trisastisalakapurusa, Harivamsa Purana and host of others have given graphic description of wanderings of Mahavira and the benefit that the people derived from his noble teachings. Srenika Bimbisara, the king of Magadha became his follower. Earlier, he was a follower of Lord Buddha. His queen Celana was a great devotee of Mahavira. We find a vivid description of the dialouge held between Bimbisara and Anathimuni ( a monk) in Uttaradhyayana Sutra, which inspired the king to become a follower of Mahavira. His son and minister Abhayakumara was an ardent follower of Mahavira. Several incidents about his wit and wisdom are narrated in Jaina texts.

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Life of Lord Mahavira 35 Cetaka, the head of Vaisali republic and maternal grandfather of Mahavira 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 Virangada, Virayasa, Sanjaya, Eneyaka, Seya, Siva, Udrayana and Sankha-Kasivardhana joined his order and became patrons of this religion. The Sangha established by Mahavira 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. Maha-nirvana Mahavira was now seventy-two years old. At the last lap of his journey, he came to Pava and stayed in the garden of Raja Hastipala. He gave several discourses which were recorded in Uttaradhyayana Sutra. 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 Nirvana in 527 B.C. At that time, only two of the eleven Ganadharas Indrabhuti and Sudharmas vami were alive, the rest had attained Nirvana 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 Dipavali (festival of lights) following a tradition supposedly begun by the local kings on that very day. As the Kalpa-sutra says: "On that night when the venerable ascetic Mahavira attained Nirvana 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-sutra, 126 ) "And on that night during which the venerable Ascetic Mahavira obtained Nirvana, the eighteen confederate Kings of Kasi

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36 Pearls of Jaina Wisdom and Kosala, the Mallas and Licchavis instituted an illumination with lighted lamps for they said "since the internal ( bhava ) light ( of intelligence ) is gone, let us make an illumination with the external ( dravya ) light ( of matter )." ( Kalpa-sutra, 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 Mahavira have inspired millions of people to take the noble path preached by him. The three principles of Ahimsa ( non-violence ), Anekanta ( non-absolutism ) and Aparigraha ( non-possession ) will guide mankind for all time to come.

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The Eternal Message of Jaina Wisdom 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, Acaryas, saints and scholars belonged to this tradition. Lord Mahavira 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 Mahavira ( 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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38 Pearls of Jaina Wisdom ficant contribution of Jainism is its harmonious and peaceful approach to life. The central themes of the teachings of Lord Mahavira 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 Mahavira 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." ( Aca. Su., 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 Mahavira 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." ( Sutra. Su., 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 Acarya Amitagati

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The Eternal Message of Jaina Wisdom of the 11th century A. D. as follows: satvesu maitri gunisu pramodam klistesu jivesu krpaparatvam madhyasthabhavam viparitavrttau sada mamatma vidadhatu deva! 39 Samayika 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 Mahavira, 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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40 Pearls of Jaina Wisdom Mahavira 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. Su., 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 Tattvartha Sutra published by Harper Collins, San Francisco, U.S.A., 1994. "These seven categories, which form the frame-work of Tattvartha-Sutra 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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The Eternal Message of Jaina Wisdom Concept of Karma The significant achievement of Tirthankara Mahavira'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 Mahavira 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. Su., 32.7 ). He further adds, "None can escape the effect of their own past karmas." ( Utta. Su., 4.3 ) Conquest of Passions Lord Mahavira 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. Su., 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" (Dasa. Su., 8. 39). According to Mahavira, 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. Su., 9.34 ).

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42 Pearls of Jaina Wisdom Futility of Material Comforts Lord Mahavira 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 Mahavira 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 Mahavira. 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. Su., 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 Mahavira 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. A. 995). Importance of Human Effort The importance of human effort is emphasised by Mahavira which rules supreme in Jainism. He asserts in Uttaradhyayana Sutra, "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. Su., 10. 1). It is only the stupid who

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The Eternal Message of Jaina Wisdom 43 do cruel acts and hence are tied to the cycle of birth and death. In Dasavaikalika Sutra 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" (Dasa. Su., 8.36 ). Dharma preached by Mahavira is called Vitaraga Dharma. He himself practised it first and then preached the same to others. In religion, internal purity is more important than external observance. Lord Mahavira says in Uttaradhyayana Sutra, "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" (Sutra. Su., 1.2.1.9 ). Catholicity of Approach There has been catholicity and absence of domgatic approach in Jaina belief. Lord Mahavira said that Dharma is of prime importance to every one in life. In Dasavaikalika Sutra, 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 ( Dasa. Su., 1.1). Any person, irrespective of caste, creed and colour can follow this path and will be considered as a Jain. Non-absolutism ( Anekantavada) The theory of many angles of truth or Anekantavada 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 ( Anekantavada) strengthens the autonomy of thought of every individual. According to Jainism, a certain thing exists only with reference to its particular substance ( dravya ), space ( ksetra), time (kala) and mode ( bhava ). Those who believe in absolute point of view, laying emphasis only on a single aspect of an object, are

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44 Pearls of Jaina Wisdom 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 ( Mahavratas) and the laity five primary vows (Anuvratas). The five Mahavratas are total abstinence from violence, falsehood, stealing, sexual indulgence and possessions. This four-fold congregation known as Dharma Tirtha ( 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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The Eternal Message of Jaina Wisdom 45 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 Mahavira are preserved in Jaina scriptures, which have come down to us through a very rich tradition. The Tirtharkaras preached and the Ganadharas gave a structure to those preachings in the Agamas. The Acaryas and the saints protected and preserved them. These Agamas serve as the source of understanding Jaina philosophy and culture and also of Indian thought and way of life at that time. But the Agamas 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 Agamas in depth. Mahavira's Preachings For many years, the Jaina society nurtured the thought that although the preachings of Bhagavana Mahavira have been expressed in the Svetambara Agamas, 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 Upadhyaya Amarmuni, a renowned Jaina saint, published "Sukti 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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46 Pearls of Jaina Wisdom 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 Mahavira's teachings titled "Mahavira Vani". It was my earnest desire that I compile and present a text of Lord Mahavira'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 Mahavira'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 Upadhyaya Amarmuni, "The Sutra 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 ( Sukti Triveni, p. 11). Voice of the Soul The preachings of Lord Mahavira 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 Mahavira. He says, "Although Lord Mahavira 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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The Eternal Message of Jaina Wisdom 47 preachings are the voice of the soul, which arise from the soul, touch the soul and inspire it to become one with the soul" ( Mahavira Vani, p. 75). Appealing Message to the Common Man All the aphorisms of Lord Mahavira 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 Mahavira and his preachings. Hence, only 650 sutras 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 Mahavira, the Late Upadhyaya 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" (Sukti Triveni, p. 12). The introductory

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Pearls of Jaina Wisdom chapters include a brief life-sketch of Lord Mahavira and a note on Jaina Agamic literature. In this book, sutras are selected from both Svetambara and Digambara texts. The commentary literature of Jainas is also very rich and this compilation includes aphorisms from Bhasyas, Prakirnakas, Niryuktis and Curnis. 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 "maM - pApam, azubham galpayati iti maGgalam " 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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Pearls of Jaina Wisdom 1. maMgala 1. MANGALA 1. Namo arihNtaannN| Namo siddhaannN| Namo aayriyaannN| Namo uvjjhaayaannN| Namo loe svvsaahuunnN| eso paMcaNamukkAro, svvpaavppnnaasnno| maMgalANaM ca savvesiM, paDhamaM havai mNglN|| namo arihantanaim. namo siddhanam. namo ayariyanaim. namo uvajjhayanarn. namo loe savvasahunam. eso pancanamukkaro, savvapavappanasano. mangalanam ca savvesim, padhamam havai mangalam. - Ava. Su. 1.2 2. arihaMtA mNglN| siddhA mNglN| sAhU mNglN| kevalIpaNNatto dhammo mNglN|| arihamta mamgalam. siddha mamgalam. sahu mamgalam. kevalipannatto dhammo mangalam. - Ava. Su. 4.1 3. eso maMgalanilao, bhavavilao savvasantijaNao y| navakAraparamamaMto, ciMtiamatto suhaM dei|| eso mamgalanilao, bhavavilao savvasantijanao ya. navakaraparamamamto, cimtiamatto suhai dei. ----- Kam. Kath. 154

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Mangala-Sutra One The Five-fold Obeisance (Namaskara Mantra) 1. Obeisance to the Victors ( Arhats) Obeisance to the Liberated souls (Siddhas) Obeisance to the Preceptors (Acaryas) Obeisance to the Spiritual Teachers ( Upadhyayas) Obeisance to all the Saints (Sadhus) in the world. This sublime five-fold obeisance ( Namaskara Mantra ) destroys all the sins and is supremely auspicious. Ava. Su. 1.2 2. Auspicious are the Arhats, Siddhas, Saints and the code of conduct (Dharma) preached by them. Ava. Su. 4.1 51 -w 3. The Namaskara Mahamantra 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. Kam. 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 Mahavira says, "Victory over one's self ( Atma ) is greater than conquering thousands and thousands of enemies on the battle-field. A true conqueror is one who conquers his own self." ( Utta. Su. 9.34 )

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54 2. AtmA 2. ATMA Pearls of Jaina Wisdom 1. appA naI veyaraNI, appA me kUDasAmalI / appA kAmaduhA gheNU, appA me nandaNaM vaNaM // appa nayi veyarani, appa me kudasamali. appa kamaduha dhenu, appa me nandanam vanam. Utta. Su. 20.36 2. appA kattA vikattA ya, duhANa ya suhANa ya / appA mittamamittaM ca, duppaTThiya supaTTio || appa katta vikatta ya, duhana ya suhana ya. appa mittamamittam ca, duppatthiya supatthio. 3. imeNa ceva jujjhAhi kiM te jujjheNa bajjhao ? juddhArihaM khalu dullbhN| imena ceva jujjhahi kim te jujjhena bajjhao ? juddhariham khalu dullabham. - 4. purisA ! tumameva tumaM mittaM, kiM bahiyA mittamicchasi ? purisA ! attANameva abhiNigijjha evaM dukkhA pamokkhasi / / purisa ! tumameva tumam mittar, kim bahiya mittamicchasi ? Utta. SU. 20.37 - Aca. Su. 1.5.3.45-46 5. jo sahassaM - sahassANaM, saMgAme dujjae jiNe / egaM jiNejja appANaM, esa se paramo jao // pruisa ! attanameva abhinigijjha evam dukkha pamokkhasi. Aca. Su. 1.3.3.64 jo sahassari-sahassanari, sargame dujjae jine. egar jinejja appanari, esa se paramo jao. * Utta. SU. 9.34

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Atma-Tattva Two The Soul 1. My own soul is the river Vaitarani ( a river in heaven ) and the thorny tree of Salmali. It is also the miraculous cow Kamadhenu and the divine garden Nandana. - Utta. Su. 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. Su. 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. - Aca. Su. 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. -- Aca. Su. 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. Su. 9.34

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56 Pearls of Jaina Wisdom 6. appANameva jujjhAhi, kiM te jujheNa bajjhao / appANamevamappANaM, jaittA suhamehae / / appanameva jujjhahi, kim te jujhena bajjhao. appanamevamappanam, jaitta suhamehae. --- Utta. Su. 9.35 7. appA ceva dameyavvo, appA hu khalu duddamo / appA daMto suhI hoi, assiM loe parattha ya / / appa ceva dameyavvo, appa hu khalu duddamo. appa damto suhi hoi, assim loe parattha ya. - Utta. Su. 1.15 8. je egaM jANai, se savvaM jANai / je savvaM jANai, se egaM jANai / / je egain janai, se savvam janai. je savvam janai, se egam janai. -Aca. Su. 3.4 9. hatthissa ya kuMthussa ya same ceva jiive| hatthissa ya kumthussa ya same ceka jive. - Bha. Su. 7.8 10. sohI ujjuyabhUyassa, dhammo suddhassa ciTThai / NivvANaM paramaM jAi, ghayasitta iva pAvae / sohi ujjuyabhuyassa, dhammo suddhassa citthai. sivvanam paramam jai, ghayasitta iva pavae. --- Utta. Su. 3.12 11. AdA khu majjha NANaM, AdA me daMsaNaM carittaM c| ada khu majjha nanam, ada me darsanam carittam ca. - Sa. Sa. 277

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Atma-Tattva 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. Su. 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. Su. 1.15 8. He who knows the one ( the self ) comprehends every thing, and he who comprehends all, knows the one ( the self). - Aca. Su. 3.4 9. Essentially there is no difference between the souls, be it the soul of an elephant or of an ant. -- Bha. Su. 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. Su. 3.12 11. My own self is knowledge, vision and conduct. --- Sa. Sa. 277

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8 Pearls of Jaina Wisdom 12. dhamme harae baMbhe saMtititthe, aNAvile attapasanalese / jahiM siNAo vimalo visuddho, susIibhUo pajahAmi dosaM / / dhamme harae bambhe sartititthe, anavile attapasannalese. jahis sinao vimalo visuddho, susiibhuo pajahami dosar. - Utta. Su. 12.46 13. je AyA se vinAyA, je vinAyA se AyA / jeNa viyANai se AyA, taM paDucca paDisaMkhAe / je aya se vinnaya, je vinnaya se aya. jena viyanai se aya, tam paducca padisamkhae. -Aca. Su. 2.5.5.104-105 14. asthi me AyA uvvaaie| se AyAvAdI, loyAvAdI, kammAvAdI, kiriyaavaadii| atthi me aya uvavaie. se ayavadi, loyavadi, kammavadi kiriyavadi. -Aca. Su. 1.1.1 3. Atma (jIva) tattva 3. ATMA ( JIVA ) TATTVA 1. uttamaguNANa dhAma, savvadavvANa uttamaM davvaM / taccANa paramaM taccaM, jIvaM jANeha Nicchayado / uttamagunana dhamam, savvadavvana uttamar davvar. taccana paramam taccar, jivam janeha nicchayado. -Dva. A. 204 2. jIvA havaMti tivihA, bahirappA taha ya aMtarappA ya / paramappA vi ya duvihA, arahaMtA taha ya siddhA ya / / jiva havarti tiviha, bahirappa taha ya amtarappa ya. paramappa vi ya duviha, arahamta taha ya siddha ya. --- Mo. Pa. 4

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Atma-Tattva 59 12. Religion is the pond, celibacy is its sacred shrine ( ghata ) 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. Su. 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. --- Aca. Su. 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. - Aca. Su. 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. -- Dva. Anu. 204 2. Souls ( Jivas ) are of three kinds -- external, internal and supreme. The supreme soul is of two kinds (i) enlightened ( Arhat) and (ii) liberated ( Siddha). - Mo. Pa. 4

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60 Pearls of Jaina Wisdom 3. akkhANi bAhirappA, aMtarappA hu appasaMkappo / kammakalaMka - vimukko, paramappA bhaNNae devo // akkhani bahirappa, amtarappa hu appasamkappo. kammakalarka-vimukko, paramappa bhannae devo. - Mo. Pa. 5 4. Aruhavi aMtarappA, bahirappo chaDiUNa tiviheNa / jhAijjai paramappA, uvaiTuM jiNavaridehiM || aruhavi amtarappa, bahirappo chadiuna tivihena. jhaijjai paramappa, uvaittham jinavaridehim. 5. NiddaMDo, NiddaMdo, Nimmamo Nikkalo NirAlaMbo / NIrAgo, Niddoso, NimmUDho, Nibbhayo appA || niddardo niddardo, nimmamo nikkalo niralarbo. nirago niddoso, nimmudho, nnibbhayo appa. 7. NAhaM deho Na maNo, Na ceva vANI Na kAraNaM tesiM / kattA Na Na kArayidA, aNumaMtA Neva kattINaM // 6. NiggaMtho, NIrAgo, Nissallo sayaladosaNimmukko / NikkAmo Nikkoho, NimmANo Nimmado appA || niggamtho, nirago, nissallo sayaladosanimmukko. nikkamo, nikkoho, nimmano nimmado appa. 8. ahamikko khalu suddho, Nimmamao NANadaMsaNa samaggo / tamhi Thio taccitto, savve ee khayaM Nemi // Mo. Pa. 7 naham deho na mano, na ceva vani na karanam tesim. katta na na karayida, anumamta neva kattinam. Pra. Sa. 2.68 Ni. Sa. 43 ahamikko khalu suddho, nimmamao nanadamsana samaggo. tamhi thio taccitto, savve ee khayam nemi. - Ni. Sa. 44 - Sa. Sa. 73

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Atma-Tattva 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. Pa. 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. Pa. 7 6. The pure soul is free from complexities, attachment, blemishes, desire, anger, pride, ego, and all kinds of deficiencies. -------- -Ni. Sa. 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. Sa. 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. Sa. 73 Ni. Sa. 44

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Pearls of Jaina Wisdom 9. kaha so dhippai appA? paNNAe so u ghippae appA / / kaha so ghippai appa ? pannae so u ghippae appa. - Sa. Sa. 296 10. ego me sAsado appA, NANasaNalakkhaNo / sesA me bAhirA bhAvA, savve saMjogalakkhaNA / / ego me sasado appa, nanadarnsanalakkhano. sesa me bahira bhava, savve samjogalakkhana. - Bha. Pa.58 11. dukkhe Najjai appaa| dukkhe najjai appa. - Mo. Pa. 65 12. appo vi ya paramappo, kammavimuko ya hoi phuddN| appo vi ya paramappo, kammavimukko ya hoi phudar. - Bha. Pa. 15 13. jaha jaha sujjhai salilaM, taha taha rUvAiM pAsaI diTThI / iya jaha jaha tattaruI, taha taha tattAgamo hoi / jaha jaha sujjhai salilam, taha taha ruvaim pasai ditthi. iya jaha jaha tattarui, taha taha tattagamo hoi. -Ava. Ni. 1169 . yadA niruddhayogAsravo bhavati, tadA jIvakarmaNoH pRthaktvaM bhvti| yada niruddhayogasravo bhavati, tada jivakarmanoh prthaktvam bhavati. - Utta. Cu.1

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Atma-Tattva 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. Sa. 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. -- Bha. Pa. 58 11. It is very difficult to realise the soul. Only with sufferings, the soul is realised. - Mo. Pa. 65 12. When the soul becomes free from the karmas, it becomes the supreme soul. - Bha. Pa. 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. - Ava. 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. Cu. 1

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64 Pearls of Jaina Wisdom 4. AtmAlocana 4. ATMALOCANA 1. jo puvvarattAvarattakAle, saMpikkhaI appagamappaeNaM / kiM me kaDaM kiM ca me kiccasesaM, kiM sakkaNijjaM na samAyarAmi / / jo puvvarattavarattakale, sampikkhai appagamappaenar. kim me kadam kim ca me kiccasesam, kim sakkanijjarn na samayarami. - Dasa. Cu. 2.12 2. jaha bAlo jaMpato, kajjamakajjaM va ujjuyaM bhaNai / taM taha AloejjA, mAyA-maya-vippamukko u / jaha balo jarnparto, kajjamakajjar va ujjuyam bhanai. tar taha aloejja, maya-maya-vippamukko u. --- O. Ni. 801 3. uddhariya savvasallo, aloiya niMdio gurusagAse / hoi atiregalahuo ohariyabharo vva bhAravaho / uddhariya savvasallo, aloiya nimdio gurusagase. hoi atiregalahuo ohariyabharo vva bharavaho. -O.Ni. 806 5. AtmasaMyama 5. ATMASAMYAMA 1. jahA kumme saaMgAI, sae dehe samAhare / evaM pAvAI mehAvI, ajjhappeNa samAhare // jaha kumme saangaim, sae dehe samahare. evam pavaim mehavi, ajjhappena samahare. Si Su. 1.8.16

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Atma-Tattva 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. Cu. 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 2. je jANamajANaM vA, kaTTu AhammiyaM payaM / saMvare khippamappANaM, bIyaM taM na samAyare // 3. nANeNa ya jhANeNa ya, tavobaleNa ya balA nirubhaMti / iMdiyavisaya- kasAyA, dhariyA turagA va rajjUhiM || nanena ya jhanena ya, tavobalena ya bala nirubhamti. imdiyavisaya-kasaya, dhariya turaga va rajjuhim. Ma. Sa. 621 5. Pearls of Jaina Wisdom je janamajanam va, kattu ahammiyam payam. samvare khippamappanam, biyam tam na samayare. Dasa. Su. 8.31 4. appaNI ya paraM nAlaM, kuto annANusAsiuM / appano ya parari nalam, kuto annanusasium. 7. caDavvihe saMjame maNasaMjame, vaisaMjame, kAyasaMjame, uvagaraNasaMjame / cauvvihe samjame manasarijame, vaisarjame, kayasamjame, uvagaranasamjame. Su. Kr. Su. 1.1.2.17 6. huMti guNakAragAI, suyarajjUhiM dhaNiyaM niyamiyAI / niyagANi iMdiyAI, jaiNo turagA iva sudaMtA // humti gunakaragaim, suyarajjuhim dhaniyam niyamiyaim. niyagani imdiyaim, jaino turaga iva sudamta. arakkhiyo jaipaham uvei, surakkhiyo savvaduhana muccai. appA khalu sayayaM rakkhiyavvo, savviMdiehiM susamAhiehiM / arakkhiyo jAipahaM uvei, surakkhiyoM savvaduhANa muccai // appa khalu sayayam rakkhiyavvo, savvimdiyehim susamahiehim. Stha. Su. 4.2 Ma. Sa. 622 Dasa. Cu. 2.16

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Atma-Tattva 67 2. When a wrong deed is committed consciously or other wise, the aspirant should immediately desist from that and never repeat it. ---- Dasa. Su. 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? - Su. Kr. Su. 1.1.2.17 5. Continence is four-fold --- of the mind, body, speech and possessions. - Stha. Sa. 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. ---- Dasa. Cu. 2.16

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68 Pearls of Jaina Wisdom 8. jattheva pAse kai duppauttaM, kAraNa vAyA adu mANaseNaM / tattheva dhIro paDisAharijjA, Ainnao khippamiva khalINaM // jattheva pase kai duppautam, kaena vaya adu manasenam. tattheva dhiro padisaharijja, ainnao khippamiva kkhalinan. - Dasa. Cu. 2.14 6. Atma-vijaya 6. ATMA-VIJAYA 1. ege jie jiyA paMca, paMca jie jiyA dasa / dasahA u jiNittANaM, savvasattU jiNAmahaM / / ege jie jiya parca, pamca jie jiya dasa. dasaha u jinittanam, savvasattu jinamahar. - Utta. Su. 23.36 2. egappA ajie sattU, kasAyA iMdiyANi ya / te jiNIttu jahAnAyaM, viharAmi ahaM muNI ! / / egappa ajie sattu, kasaya imdiyani ya. te jinittu jahanayan, viharami ahan muni. - Utta. Su. 23.38 3. bhavataNhA layA vuttA, bhImA bhImaphalodayA / tamucchittA jahAnAyaM, viharAmi mahAmuNI / / bhavatanha laya vutta, bhima bhimaphalodaya. tamucchitta jahanayam, viharami mahamuni. - Utta. Su. 23.48 4. egamappANaM saMpehAe dhuNe sriirgN| egamappanam sampehae dhune sariragam. ___ -Aca. Su. 1.4.3 5. kasehi appANaM, jarehi appaannN| kasehi appanain, jarehi appanam. -Aca. Su. 1.4.3

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Atma-Tattva 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. Cu. 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. Su. 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. Su. 23.38 3. The dreadful tree of desires brings forth dreadful fruits; this tree being permanently uprooted, Ogreat sage, I wander peacefully. -- Utta. Su. 23.48 4. Know the soul to be different from the perishable body and steadily engage yourself in destroying the karmic influence. - Aca. Su. 1.4.3 5. Destroy the passions by observing austerity and also relinquish the tendency of enjoying the sensual pleasures. Su. 1.4.3

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Pearls of Jaina Wisdom 6. varaM me appA daMto, saMjameNa taveNa ya / mAhaM parehiM dammaMto, baMdhaNehiM vahehi ya / / varam me appa damto, samjamena tavena ya. maham parehim dammamto, bandhanehim vahehi ya. -- Utta. Su. 1.16 7. paMciMdiyANi kohaM, mANaM mAyaM taheva lohaM ca / dujjayaM ceva appANaM, savvamappe jie jiyaM / / pamcimdiyani kohar, manas mayam taheva lohar ca. dujjayam ceva appanam, savvamappe jie jiyam. - Utta. Su. 9.36

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Atma-Tattva 6. It is better to control myself by self-restraint and austerity instead of being enslaved and subjugated by others. Utta. Su. 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 Moksa as stated in Yoga-Vasistha are self-restraint, contemplation, contentment and the company of the pious : mokSadvAre dvArapAlAzcatvAraH parikIrtitAH / zamo vicAraH saMtoSazcaturthaH sAdhusaGgamaH / / Lord Mahavira 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." Panca. 164

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74 Pearls of Jaina Wisdom 7. samyagdarzana 7. SAMYAGDARSANA 1. dhammAdIsaddahaNaM, sammattaM NANamaMgapuvvagadaM / ciTThA tavaMsi cariyA, vavahAro mokkhamaggo ti / / dhammadisaddahanar, sammattar nanamamgapuvvagadas. cittha tavamsi cariya, vavaharo mokkhamaggo tti. -- Paica. 160 2. tahiyANaM tu bhAvANaM, sabbhAve uvaesaNaM / bhAveNaM saddahaMtassa, sammattaM taM viyAhiyaM / / tahiyanam tu bhavanam, sabbhave uvaesanam. bhavenam saddahamtassa, sammattam tam viyahiyam. - Utta. Su. 28.15 3. jIvA'jIvA ya bandho ya, puNNaM pAvA'savo thaa| saMvaro nijjarA mokkho, saMtee tahiyA nava / / jiva'jiva ya bandho ya, punnam pava'savo taha. samvaro nijjara mokkho, sainte-e tahiya nava. -- Utta. Su. 28.14 4. nANeNa jANaI bhAve, daMsaNeNa ya saddahe / caritteNa nigiNhAi, taveNa parisujjhaI / / nanena janai bhave, damsanena ya saddahe. carittena niginhai, tavena parisujjhai. -- Utta. Su. 28.35 5. nA daMsaNissa nANaM, nANeNa viNA na huMti caraNaguNA / aguNissa natthi mokkho, natthi amokkhassa nivvANaM / / na darsanissa nanam, nanena vina na huoti caranaguna. agunissa natthi mokkho, natthi amokkhassa nivvanam. -- Utta. Su. 28.30

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The Path of Liberation Seven Right Faith 1. Belief in the existence of six substances* like Dharma etc. is right faith, understanding of Angas and Purvas 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. -- Panca. 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. Su. 28.15 3. The nine categories are : Living being (Jiva), non-living being (Ajiva), the binding of the soul by karma( Bandha), merit ( Punya), demerit ( Papa), inflow of karma ( Asrava), stoppage of karma ( Samvara ), the annihilation of karma (Nirjara) and emancipation ( Moksa). - Utta. Su. 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. Su. 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. Su. 28.30 Six substances are : soul, non-soul, medium of motion, medium of rest, space and time.

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Pearls of Jaina Wisdom 6. appA appammi rao, sammAiTThI havei phuDu jiivo| appa appammi rao, samaitthi havei phudu jivo. - Bha. Pa. 31 7. hayaM nANaM kiyAhINaM, hayA aNNANao kiyA / pAsato paMgulo daDDo, dhAvamANo ya aMdhao // hayam nanam kiyahinam, haya annanao kiya. pasato pamgulo daddho, dhavamano ya ardhao. -Ava. Ni. 101 8. saMjoa siddhIi phalaM vayaMti, na hu egacakkeNa raho payAi / aMdho ya paMgU ya vaNe samiccA, te saMpauttA nagaraM paviTThA / / samjoa siddhii phalar vayamti, na hu egacakkena raho payai. ardho ya pargu ya vane samicca, te sampautta nagaram pavittha. - Ava. Ni. 102 9. paramANumittiyaM pi hu, rAyAdINaM tu vijjade jassa / Na vi so jANadi appANayaM tu savvAgamadharo vi / / appANamayANaMto, aNappayaM cAvi so ayANaMto / kaha hodi sammadiTThI jIvAjIve ayANaMto / / paramanumittiyar pi hu, rayadinar tu vijjade jassa. na vi so janadi appanayam tu savvagamadharo vi. appanamayanamnto, anappayam cavi so ayanarto. kaha hodi sammaditthi jivajive ayananto. - Sa. Sa. 201-202 10. daMsaNabhaTThA bhaTThA, daMsaNabhaTThassa Natthi NivvANaM / sijhaMti cariyAbhaTThA, daMsaNabhaTThA Na sijhaMti / / darsanabhattha bhattha, darsanabhatthassa natthi nivvanar. sijjharti cariyabhattha, darsanabhattha na sijjharti. - Bha. Pa. 66

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The Path of Liberation 6. When one is completely engrossed in the contemplation of the self, he is said to have right vision. -- Bha. Pa. 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. - Ava. 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. -- Ava. 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. Sa. 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. - Bha. Pa. 66 janelibrary.org

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Pearls of Jaina Wisdom 11. sammattassa ya laMbho, telokkassa ya havejja jo laMbho / sammaiMsaNalaMbho, varaM khu telokkalaM bhAdo / / sammattassa ya lambho, telokkassa ya havejja jo lambho. sammaddamsanalambho, varam khu telokkalam bhado. - Bha. A.741 12. daMsaNamUlo dhmmo| darnsanamulo dhammo. ----- Da. Pa. 2 13. daMsaNahINo Na vNdivvo| darsanahino na vamdivvo. -- Da. Pa. 2 14. mUlaviNaTThA Na sijhNti| mulavinattha na sijjhamti. ---- Da. Pa. 10 15. appANaM havai smmttN| appanam havai sarmattam. -- Da. Pa. 20 16. sovANaM paDhamaM mokkhss| sovanari padhamam mokkhassa. Da. Pa. 21 17. heyAheyaM ca tahA, jo jANai so hu sdditttthii| heyaheyam ca taha, jo janai so hu sadditthi. - Su. Pa.5 18. sammattavirahiyA Na, suTTha vi uggaM tavaM caraMtA NaM / Na lahaMti bohilAhaM, avi vAsasahassakoDIhi / / sammattavirahiya na, sutthu vi uggam tavam caramta nar. na lahamti bohilaham, avi vasasahassakolihi. ___-Da. Pa.5

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The Path of Liberation 11. The value of right faith is much greater than possessing all the treasures of the three worlds. - Bha. A. 741 12. The basis of righteousness ( Dharma ) is faith. - Da. Pa. 2 13. A person devoid of faith is unfit for adoration and worship. - Da. Pa. 2 14. If the root of righteousness is eliminated, emancipation (the fruit ) is impossible. - Da. Pa. 10 15. Essentially the soul is righteousness itself. -- Da. Pa. 20 16. The first step on the ladder of liberation is righteousness. -- Da, Pa. 21 17. A person having right faith is one who knows what is to be relinquished and what is to be accomplished. -- Su. Pa. 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. Pa. 5

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Pearls of Jaina Wisdom 19. samaddiTThissa suyaM suyaNANaM, micchaddiTThissa suyaM suyanaannN| samadditthissa suyam suyananam, micchadditthissa suyam suya-annanam. -Nandi.44 20. jaM kuNadi samadiTThI, taM savvaM Nijjara nnimitt| jam kunadi samadithi, tam savvam nijjara nimitta. - Sa. Sa. 193 8. samyag-jJAna 7. SAMYAG-JNANA 1. paDhamaM nANaM tao dayA, evaM ciTThai savva-saMjae / anANI kiM kAhI, kiM vA nAhii seya pAvagaM / / padhamam nanam tao daya, evan citthai savva-sarmjae. annani kim kahi, kim va nahii seya pavagar. - Dasa. Su. 4.10 2. jo jIvo vi na yANai, ajIve vi na yANai / jIvAjIve ayANaMto, kahaM so nAhIi saMjamaM / / jo jivo vi na yanai, ajive vi na yanai. jivajive ayanamto, kaham so nahii sarjamam. - Dasa. Su. 4.12 3. tattha paMcavihaM nANaM, suyaM AbhiNibohiyaM / ohinANaM tu taiyaM, mama-nANaM ca kevalaM / / tattha parcaviham nanamn, suyam abhinibohiyar. ohinanam tu taiyari, mama-nanam ca kevalarm. - Utta. Su. 28.4

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The Path of Liberation 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. Sa. 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. Dasa. Su. 4.12 Dasa. Su. 4.10 3. Knowledge is of five kinds : (i) Scriptural ( Sruta-jnana), (ii) Knowledge derived through the five senses and the mind (Mati-jnana ), ( iii ) Clairvoyance (Avadhi-jnana), (iv) Telepathy (Manah-paryaya jnana) and (v) Omniscience ( Kevala-jnana). Utta. Su. 28.4

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82 Pearls of Jaina Wisdom 4. NANeNa jjhANasijjhI, jhANAdo savvakammaNijjaraNaM / NijjaraNaphalaM mokkhaM, NANabbhAsaM, tado kujjA / / nanena jjhanasijjhi, jhanado savvakammanijjaranam. nijjaranaphalam mokkham, nanabbhasam, tado kujja. - Ra. Sa. 138 jaha salileNa Na lippai, kamaliNipattaM sahAvapayaDIe / taha bhAveNa Na lippai, kasAya-visaehiM sappuriso / / jaha salilena na lippai, kamalinipattar sahavapayatie. taha bhavena na lippai, kasaya-visaehiin sappuriso. - Bha. Pa. 154 6. jahA sUI sasuttA, paDiyAvi Na viNassai / tahA jIve sasutte, saMsAre na viNassai / jaha sus sasutta, padiyavi na vinassai. taha jive sasutte, sarnsare na vinassai. - Utta. Su. 29.60 7. jo appANaM jANadi, asui-sarIrAdu taccado bhinnaM / jANaga-rUva-sarUvaM, so satthaM jANade savvaM / / jo appanam janadi, asui-sariradu taccado bhinnam. janaga-ruva-saruvam, so sattham janade savvar. - Ka. A.465 8. savvaNANuttaraM suynnaannN| savvananuttaram suyananam. - Utta. Cu. 1 9. NANaM aMkusabhUdaM mattassa hU citthtthiss| nanam amkusabhudam mattassa hu cittahatthissa. - Bha. A.760 jeNa taccaM vibujjhejja, jeNa cittaM Nirujjhadi / jeNa attA visujjhejja, taM NANaM / / jena taccam vibujjhejja, jena cittam nirujjhadi. _jena atta visujjhejja, tam nanam. - Mu. 585

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The Path of Liberation 83 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. Sa. 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. -- Ba. Pa. 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. Su. 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. -- Ka. A, 465 8. From the point of view of spiritual practice, knowledge of scriptures is the supreme knowledge. - Utta. Cu. 1 9. The vitiated mind is like a furious elephant, but can be controlled by the goad of right knowledge. - Bha. A. 760 10. According to the teachings of Jina, knowledge is that which helps to understand the truth, controls the mind and purifies the soul. -- Mu. 585

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84 Pearls of Jaina Wisdom NANujjovo jovo, NANujjovassa Natthi paDighAdo / dIvei khetamappaM, sUro NANaM jagamasesaM / / nanujjovo jovo, nanujjovassa natthi padighado. divei khettamappam; suro nanam jagamasesar. -Arh. Pra. 19.47 12. soccA jANai kallANaM, soccA jANai pAvagaM / ubhayaM pi jANae soccA, jaM seyaM taM samAyare / socca janai kallanam, socca janai pavagam. ubhayam pi janae socca, jam seyam tam samayare. ---- Dasa. Su. 4.11 9. samyak-cAritra 9. SAMYAK-CARITRA 1. nAdaMsaNissa nANaM, nANeNa viNA na huMti caraNaguNA / aguNissa Natthi mokkho, Natthi amokkhassa NivvANaM / / nadamsanissa nanam, nanena vina na humti caranaguna. agunissa natthi mokkho, natthi amokkhassa nivvanas. -- Utta. Su. 28.30 2. subahupi suyamahIyaM, kiM kAhI caraNavippahINassa / aMdhassa jaha palittA, dIvasayasahassakoDI vi / / subahumpi suyamahiyam, kim kahi caranavippahinassa. ardhassa jaha palitta, divasayasahassakodi vi. - Ava. Ni. 98 3. appaMpi suyamahIyaM, payAsayaM hoi caraNajuttassa / ikko'vi jaha paIvo, sacakkhuassA payAsei / / appampi suyamahiyam, payasayam hoi caranajuttassa. ikko'vi jaha paivo, sacakkhuassa payasei. -Ava. Ni. 99

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The Path of Liberation 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. Su. 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. Su. 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, - Ava. 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. -- Ava. Ni. 99

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86 Pearls of Jaina Wisdom 4. sevaMto vi Na sevai, asevamANo vi sevago koii| pagaraNaceTThA kassa vi, Na ya pAyaraNo tti so hoI / / sevamto vi na sevai, asevamano vi sevago koi. pagaranacettha kassa vi, na ya payarano tti so hoi. -- Adh. Sa. 5.25 5. jANato'vi ya tariuM, kAiyajogaM na juMjai naIe / so bujjhai soeNaM, evaM nANI caraNahINo / jananto'vi ya tariuin, kaiyajogam na jumjai naie. so bujjhai soenam, evam nani caranahino. ---- Ava. Ni. 1154 6. sIleNa viNA visayA, NANaM vinnaasNti| silena vina visaya, nanam vinasamti. - Si. Pa. 2 7. NANaM carittasuddhaM ... ... thoo pi mahAphalo hoi| nanam carittasuddham, tho-opi mahaphalo hoi. ...--- Si. Pa. 6 8. sIlaguNa vajjidANaM, NiratthayaM mANusaM jmm| silaguna vajjidanam, niratthayam manusar jamma. -- . Pa. 19 9. jIvadayA-dama-saccaM, acoriyaM baMbhacera-saMtose / sammaiMsaNa-NANaM, tao ya sIlassa parivAro / / jivadaya-dama-saccarm, acoriyam bambhacera-sarmtose. sammaddamsana-nanam, tao ya silassa parivaro. - Si. Pa. 19 10. sIlaM mokkhassa sovaannN| silam mokkhassa sovanam. -~- Si. Pa. 20

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The Path of Liberation 87 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. Sa. 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. -- Ava. Ni. 1154 6. In the absence of right conduct the sensual pleasures extinguish the light of knowledge. - Si. Pa. 2 7. Even a little knowledge will yield great fruit if it is accompanied by virtuous conduct. -- Si. Pa. 6 8. Without character, human birth is futile. - Si. Pa. 19 9. Noble conduct includes compassion, self-control, truth, non-stealing, celibacy, contentment, right faith, knowledge and austerity. -- Si. Pa. 19 10. Noble conduct is the ladder which leads to liberation. - Si. Pa. 20

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88 Pearls of Jaina Wisdom 11. sIlaM visyviraago| silam visayavirago. ---- Si. Pa. 40 12. dhammassa viNao muulN| dhammassa vinao mularn. -~~~- Dasa Su. 9.2.2 13. santi egehiM bhikkhuhiM, gAratthA saMjamuttarA / gAratthehi ya savvehiM, sAhavo saMjamuttarA / / samti egehim bhikkhuhim, garattha sarjamuttara. garatthehi ya savvehim, sahavo samjamuttara. ---- Utta. Su. 5.20 14. cIrAjiNaM nagiNiNaM, jaDI saMghADi maMDiNaM / eyANi vi Na tAyanti, dussIla pariyAgayaM / / cirajinam nagininam, jadi samghali mundinas. eyani vi na tayamti, dussila pariyagayar. ___- Utta. Su. 5.21 10. samyaktva-sAra 10. SAMYAKTVA-SARA 1. Natthi loe aloe vA, NevaM saNaM Nivesae / asthi loe aloe vA, evaM saNNaM Nivesae / natthi loe aloe va, nevar sannam nivesae. atthi loe aloe va, evam sannam nivesae. - Su. Kr. Su. 2.5.12 2. Natthi jIvA ajIvA vA, NevaM saNNaM Nivesae / asthi jIvA ajIvA vA, evaM saNNaM Nivesae / / natthi jiva ajiva va, nevar sannam nivesae. atthi jiva ajiva va, evar sannar nivesae. - Su. Kr. Su. 2.5.13

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The Path of Liberation 11. Renunciation of sensual pleasures is right conduct. - Si. Pa. 40 12. Humility is the basis of righteousness. - Dasa. Su. 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. Su. 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. Su. 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. -- Su. Ks. Su. 2.5.12 2. Do not believe that souls and non-souls do not exist, but believe that they do exist. -- Su. Ks. Su. 2.5.13

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Pearls of Jaina Wisdom 3. Natthi dhamme adhamme vA, NevaM saNaM Nivesae / atthi dhamme adhamme vA, evaM saNNaM Nivesae / / natthi dhamme adhamme va, nevam sannam nivesae. atthi dhamme adhamme va, evam sannar nivesae. --- Su. Kr. Su. 2.5.14 4. Natthi baMdhe va mokkhe vA, NevaM saNNaM Nivesae / atthi baMdhe va mokkhe vA, evaM saNNaM Nivesae / / natthi bandhe va mokkhe va, nevam sannam nivesae. atthi bandhe va mokkhe va, evar sannas nivesae. - Su. Kr. Su. 2.5.15 5. Natthi Asave saMvare vA, NevaM saNNaM Nivesae / asthi Asave saMvare vA, evaM saNaM Nivesae / natthi asave samvare va, nevar sannam nivesae. atthi asave samvare va, evam sannam nivesae. - Su. Kr. Su. 2.5.7 6. Natthi veyaNA nijjarA vA, NevaM saNNaM Nivesae / atthi veyaNA nijjarA vA, evaM saNNaM Nivesae / / natthi veyana nijjara va, nevar sannam nivesae. atthi veyana nijjara va, evam sannam nivesae. ___--- Su. Kr. Su. 2.5.18 7. Natthi pejje va dose vA, NevaM saNNaM Nivesae / atthi pejje va dose vA, evaM saNaM Nivesae / / natthi pejje va dose va, nevam sannam nivesae. atthi pejje va dose va, evam sannan nivesae. - Su. Kr. Su. 2.5.22 8. Natthi cAurate saMsAre, NevaM saNNaM Nivesae / atthi cAurate saMsAre, evaM saNNaM Nivesae / / natthi cauraste samsare, nevam sannas nivesae. atthi cauramte samsare, evam sannam nivesae. - Su. Kr. Su. 2.5.23

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The Path of Liberation 3. Do not believe that medium of motion ( Dharma ) and medium of rest ( Adharma) do not exist, but believe that they do exist. --- Su. Kr. Su. 2.5.14 4. Do not believe that there are no bondage and liberation, but believe that they do exist. -- Su. Kr. Su. 2.5.15 5. Do not believe that there are no inflow of karma and stoppage of karma, but believe that they do exist. --- Su. Ks. Su. 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. - Su. Kr. Su. 2.5.18 7. Do not believe that there is no attachment and aversion, but believe that they do exist. - Su. Kr. Su. 2.5.22 8. Do not believe that the four-fold existence of births does not exist, but believe that it does exist. -- Su. Kr. Su. 2.5.23

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92 Pearls of Jaina Wisdom 9. Natthi siddhI asiddhI vA, NevaM saNNaM Nivesae / atthi siddhI asiddhI vA, evaM saNNaM Nivesae / / natthi siddhi asiddhi va, nevar sannam nivesae. atthi siddhi asiddhi va, evam sannam nivesae. - Su. Kr. Su. 2.5.25 10. Natthi siddhI niyaM ThANaM, NevaM saNNaM Nivesae / atthi siddhI niyaM ThANaM, evaM saNaM Nivesae / natthi siddhi niyam thanam, nevar sannam nivesae. atthi siddhi siyarn thanam, evam sannam nivesae. -- Su. Kr. Su. 2.5.26 11. cAra uttama (durlabha) saMyoga 11. CARA UTTAMA ( DURLABHA ) SAMYOGA 1. cattAri paramaMgANi, dullahANIha jaMtuNo / mANusattaM suI saddhA, saMjamammi ya vIriyaM / / cattari paramamgani, dullahaniha jamtuno. manusattam sui saddha, samjamammi ya viriyam. -- Utta. Su. 3.1 2. egayA devaloesu, Naraesu vi egayA / egayA AsuraM kAyaM, ahAkammehiM gacchaI / / egaya devaloesu, naraesu vi egaya. egaya asurar kayarn, ahakammehim gacchai. - Utta. Su. 3.3 3. mANussaM viggahaM laddhaM, suI dhammassa dullahA / jaM soccA paDivajjati, tava khaMtimahiMsayaM / / manussar viggaham laddhur, sui dhammassa dullaha. jam socca padivajjamti, tava khamtimahimsayar. - Utta. Su. 3.8

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The Path of Liberation 9. Do not believe that neither there is liberation nor nonliberation, but believe that they do exist. Su. Kr. Su. 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 Su. Kr. Su. 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. Su. 3.3 Utta. Su. 3.8

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94 Pearls of Jaina Wisdom 4. Ahacca savaNaM laddhaM, saddhA parama dullahA / soccA NeyAuyaM maggaM, bahave paribhassaI / / ahacca savanam laddhurn, saddha parama dullaha. socca neyauyam maggam, bahave paribhassai. --- Utta. Su. 3.9 5. suiM ca labhuM saddhaM ca, vIriyaM puNa dullahaM / bahave royamANAvi, no yaNaM paDivajjaI / / suim ca laddhum saddham ca, viriyam puna dullaham. bahave royamanavi, no ya nam paoivajjai. - Utta. Su. 3.10 6. mANusattammi AyAo, jo dhamma soccA saddathe / tavassI vIriyaM laddhaM, saMvuDe nidbhuNe rayaM / / manusattammi ayao, jo dhammam socca saddahe. tavassi viriyam laddhur, samvude niddhune rayam. - Utta. Su. 3.11 7. Na kuNaI, pArattahiyaM, so soyai sNkmnnkaale| na kunai parattahiyam, so soyai samkamanakale. - Ava. Ni. 837 8. taM taha dullahalaMbhaM, vijjulayA caMcalaM mANusattaM / lakSUNa jo pamAyaI, so kApuriso na sappuriso / tarn taha dullahalambharn, vijjulaya camcalar manusattam. laddhuna jo pamayaim, so kapuriso na sappuriso. --- Ava. Ni. 841 9. ahavA vi nANa-daMsaNa-caritta-viNae taheva ajjhappe / je pavarA hoti muNI, te pavarA puDarIyA u / / ahava vi nana-damsana-caritta-vinae taheva ajjhappe. je pavara hoti muni, te pavara pudariya u. - Su. Kr. Ni. 156

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The Path of Liberation 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. Su. 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. Su. 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. Su. 3.11 7. He who does not endeavour to tread the path of righteousness in this birth, repents at the time of death. -- Ava. 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. - Su. Kr. Ni. 156

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96 Pearls of Jaina Wisdom 12. mokSamArga 12. MOKSA-MARGA 1. daMsaNANa carittANi, mokkhamaggo'tti sevidavvANi / sAdhUhi idaM bhaNidaM, tehiM du baMdho va mokkho vA // darsanana carittani, mokkhamaggo 'tti sevidavvani. sadhuhi idam bhanidam, tehim du bardho va mokkho va. Panca. 164 2. saddahadi ya pattedi ya, rocedi ya taha puNo ya phAsedi / dhammaM bhogaNimittaM, Na du so kammakkhayaNimittaM // saddahadi ya pattedi ya, rocedi ya taha puno ya phasedi. dhammam bhoganimittam, na du so kammakkhayanimittam. Adh. Sa 12.4 3. puNNaM pi jo samicchadi, saMsAro teNa Ihido hodi / puNNaM sugaI herdu, puNNakhaeNeva NivvANaM // punnam pi jo samicchadi, samsaro tena ihido hodi. punnam sugai hedum, punnakhaeneva nivvanam. - Dva. A. 410 4. kammamasuhaM kusIlaM, suhakamma cAvi jANahaM susIlaM / kaha taM hodi susIlaM, jaM saMsAraM pavesedi // kammamasuham kusilam, suhakamma cavi janaham susilam. kaha tam hodi susilam, jam samsaram pavesedi. Sa. Sa 145 5. sovaNNiyaM pi NiyalaM, baMdhadi kAlAyasaM pi jaha purisaM / baMdhadi evaM jIvaM, suhamasuhaM vA kadaM kammaM // sovanniyam piniyalar, bandhadi kalayasam pi jaha purisar. bamdhadi evam jivam, suhamasuham va kadam kammam. Sa. Sa 146

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The Path of Liberation 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. Panca. 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 ( Punya karma) that leads to liberation. Dva. A. 410 Adh. Sa. 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. Sa. 145 Sa. Sa. 146

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Pearls of Jaina Wisdom 6. varaM vayatavehi saggo, mA dukkhaM hou Nirai iyarehiM / chAyAtavaTThiyANaM, paDivAlaMtANa gurubheyaM / / varam vayatavehi saggo, ma dukkham hou nirai iyarehim. chayatavatthiyanam, padivalamtana gurubheyam. -- Mo. Pa. 25 7. nANaM ca daMsaNaM ceva, carittaM ca tavo tahA / esa maggo tti paNNato, jiNehiM varadaMsihiM / / nanam ca darsanam ceva, carittar ca tavo taha. esa maggo tti pannato, jinehim varadamsihim. - Utta. Su. 28.2 8. kAmaniyattamaI khalu, saMsArA muccaI khippN| kamaniyattamai khalu, samsara muccai khippam. - Ava. Ni. 177 9. NANaM payAsagaM, sohao tavo, saMjamo ya guttikro| tiNhaM pi samAjoge, mokkho jiNasAsaNe bhaNio / / nanam payasagam, sohao tavo samjamo ya guttikaro. tinham pi samajoge, mokkho jinasasane bhanio. - Ava. Ni. 103 bhogI bhoge pariccayamANe mahANijjare mahApajjavasANe bhvi| bhogi bhoge pariccayamane mahanijjare mahapajjavasane bhavai. - Bha. Su. 7.149 11. aNusoo saMsAro, paDisoo tassa uttaaro| anusoo samsaro, padisoo tassa uttaro. --Dasa. Cu.2.3 12. se suyaM ca me ajjhatthiyaM ca me-baMdha-pamokkho tujjh'jjhtthev| se suyam ca me ajjhatthiyam ca me-bandha-pamokkho tujjha'jjhattheva. __-Aca. Su. 1.5.2.36

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The Path of Liberation 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. Pa. 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. Su. 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. Dasa. Cu. 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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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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102 Pearls of Jaina Wisdom 13. tattvajJAna 13. TATTVAJNANA 1. jIvA'jIvA ya baMdho ya, puNNaM pAvAsavo tahA / __ saMvaro nijjarA mokkho, saMte e tahiyA nava / / jiva'jiva ya bandho ya, punnam pavasavo taha. samvaro nijjara mokkho, samte e tahiya nava. - Utta. Su. 28.14 2. uvaogalakkhaNamaNAi - nihaNamatthaMtaraM sarIrAo / jIvamarUviM kAriM, bhoyaM ca sayassa kammassa / / uvaogalakkhanamanai - nihanamatthamtaram sarirao. jivamaruvim karim, bhoyam ca sayassa kammassa. - Dhyana. 55 3. suhadukkhajANaNA vA, hidapariyammaM ca ahidabhIruttaM / jassa Na vijjadi NiccaM, taM samaNA viMti ajjIvaM / / suhadukkhajanana va, hidapariyammam ca ahidabhiruttam. jassa na vijjadi niccam, tam samana vinti ajjivam. - Panca. 125 4. ajjIvo puNa Neo, puggala dhammo adhamma AyAsaM / kAlo puggala mutto, rUvAdiguNo amutti sesA du / ajjivo puna neo, puggala dhammo adhamma ayasam. kalo puggala mutto, ruvadiguno amutti sesa du. - Dravya. 15 5. no indiyaggejjha amuttabhAvA, amuttabhAvA vi ya hoi nicco / ajjhatthaheuM niyayassa baMdho, saMsAraheDaM ca vayaMti baMdhaM / / no indiyaggejjha amuttabhava, amuttabhava vi ya hoi nicco. ajjhatthaheum niyayassa barndho, sarnsaraheum ca vayanti bamdham. - Utta. Su. 14.19

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Knowledge of Fundamentals Thirteen Knowledge of Fundamentals 1. The nine categories of truth are: Soul ( Jiva ), non-soul (Ajiva ), bondage ( Bandha ), merit ( Punya ), demerit ( Papa ), inflow of karmic matter ( Asrava ), stopping of karmic matter ( Samvara) dissociation of karmic matter (Nirjara) and emancipation ( Moksa). 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 ( Ajiva ) which does not have any knowledge of pleasure or pain, cannot identify what is beneficial and does not fear that which is detrimental. 4. Ajiva (non-soul) is of five kinds : Matter ( Pudgala ), medium of motion ( Dharma), medium of rest (Adharma), space ( Akasa) and time ( Kala), matter alone has form as it has the attributes of colour etc., the rest of them are formless. Panca. 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. Su. 14.19

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104 Pearls of Jaina Wisdom 6. ratto baMdhadi kammaM, muccadi kammehiM rAgarahidappA / eso baMdhasamAso, jIvANaM jANa Nicchayado / / ratto bardhadi kammar, muccadi kammehim ragarahidappa. eso bamdhasamaso, jivanam jana picchayado. - Pra. Sa. 2.87 7. tamhA NivvudikAmo, rAgaM savvattha kuNadi mA kiMci / so teNa vIdarAgo, bhaviyo bhavasAyaraM taradi / / tamha nivvudikamo, ragam savvattha kunadi ma kimci. so tena vidarago, bhaviyo bhavasayaram taradi. - Parica. 172 8. appANaM viNu NANaM, NANaM viNu appago na sNdeho| appanam vinu nanam, nanam vinu appago na samdeho. ___ Ni. Sa. 171 9. davvaM sallakkhaNiyaM, uppaadvvydhuvttsNjuttN| davvam sallakkhaniyam, uppadavvayadhuvattasamjuttas. - Panca. 10 10. davveNa viNA Na guNA, guNehi davvaM viNA na sNbhvdi| davvena vina na guna, gunehi davvam vinana sambhavadi. - Panca. 13 11. bhAvassa Natthi NAso, Natthi abhAvassa ceva uppaado| bhavassa natthi naso, natthi abhavassa ceva uppado. -Panca. 15 12. suhapariNAmo puNNaM, asuho pAvaM ti havadi jiivss| suhaparinamo punnas, asuho pavam ti havadi jivassa. -Panca. 132 13. kaha NaM bhaMte ! jIvA guruyattaM vA lahuyattaM vA havvamAgacchaMti ? kaha nam bhaite ! jiva guruyattam va lahuyattam va havvamagacchamti ? - Jhata. 1.6.4

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Knowledge of Fundamentals 105 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. Sa. 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. -- Panca. 172 8. In the absence of the soul, knowledge is non-existent and in the absence of knowledge, the soul is unsubstantial. -- Ni. Sa. 171 9. All the substances are real ( as they have existence ) and are characterised by origination, cessation and persistence. -- Panca. 10 10. There are no qualities without a substance and no substance without any quality. - Panca. 13 11. The real can never be destroyed and the unreal is never born. -- Panca. 15 12. The auspicious thought process of the soul is merit and the inauspicious thought process is demerit. - Panca. 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 ? Jnata. 1/6/4

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106 Pearls of Jaina Wisdom 14. jIvA vi pANAtivAeNaM jAva micchAdasaNaM salleNaM aNupuvveNaM aTThakamma-pagaDIo samajjiNittA... ...jAva veramaNeNaM aNupuvveNaM aTTha kamma-pagaDIo khavettA... ... lahuyattaM hvvmaagcchNti| jiva vi panativaenam java micchadamsanam sallenam anupuvvenam atthakamma-pagadio samajjinitta; ... ... java veramanenam anupuvvenas attha kamma-pagadio khavetta ... ... lahuyattam havvamagacchamti. - Jhata. 1/6/8 15. jAvaMta'vijjA purisA, savve te dukkhasaMbhavA / luppaMti bahuso mUDhA, saMsArammi aNaMtae / / javanta'vijja purisa, savve te dukkhasambhava. luppamti bahuso mudha, samsarammi anamtae. ---- Utta. Su. 6/1

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Knowledge of Fundamentals 107 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. - Jnata. 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. Su. 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. Acarya Haribhadra said : nAzAmbaratve na sitAmbaratve, na tarkavAde na ca tattvavAde / na pakSa sevAzreyaNena muktiH, kaSAya muktiH kila muktireva / / Upadesa Tarangini 1/8 i. e., a person cannot be liberated on grounds of being a Digambara, Svetambara, 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 Mahavira 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. ( Dasa. Su. 8. 37 )

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110 Pearls of Jaina Wisdom 14. krodha 15. KRODHA 1. pavvayarAisamANaM kohaM aNupaviDhe jIve / kAlaM karei raiesu uvavajjati // pavvayaraisamanam kohas anupavitthe jive. kalam karei neraiesu uvavajjati. - Stha. Su. 4.2 2. jaya kohAi vivaDhI, taha hANI hoi caraNe vi| jaya kohai vivaddhi, taha hani hoi carane vi. --Ni. Bha.2790 3. pAsammi bahiNi-mAyaM, sisu pi haNei kohNdho| pasammi bahini-mayan, sisun pi hanei koharndho. -- Vasu. Sra. 67 4. rosAiTTho NIlo hadappabho aradiaggisaMsatto / sIde vi NivAijjadi vevadi ya gahovasiTTho vA // rosaittho nilo hadappabho aradiaggisarsatto. side vi nivaijjadi vevadi ya gahovasittho va. - Bha. Ara. 1360 5. kodho sattuguNakaro, NIyANaM appaNo ya mnnnnukro| paribhavakaro savAse, roso NAsedi NaramavasaM // kodho sattugunakaro, niyanam appano ya mansukaro. paribhavakaro savase, roso nasedi naramavasam. - Bha. Ara. 1365 6. jadha karisayassa dhaNNaM variseNa samajjidaM khalaM pattaM / Dahadi phuliMgo ditto tadha kohaggI samaNasAraM / / jadha karisayassa dhannam varisena samajjidar khalam pattam. dahadi phulimgo ditto tadha kohaggi samanasaram. - Bha. Ara. 1367 Jain Education. International

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Conquest of Passions 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. Sra. 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. Ara. 1360 -- Stha. Su. 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. Ara. 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. Ara. 1367

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112 Pearls of Jaina Wisdom 7. koho pIiM pnnaasei| koho piim panasei. -- Dasa. Su. 8.38 8. kuddho .... saccaM sIlaM viNayaM hnnejj| kuddho... saccam silam vinayam hanejja. -- Prasna. Su. 2.2 9. kohavijae NaM khaMtiM jnnyii| kohavijae nam khantim janayai. - Utta. Su. 29.67 10. koheNa appaM DahatI paraM ca, atthaM ca dhammaM ca taheva kAmaM / tivvaM ya verapi kareMti kodhA, adhamaM gatiM vA vi uviMti kohA / / kohena appar dahati param ca, atthar ca dhammam ca taheva kamai. tivvam ya verampi karemti kodha, adhamam gatim va vi uvimti koha. ---- Rsi. 36.13 11. je ya caMDe mie thaddhe duvvAI viyaDI saDhe / bujjhai se aviNIyappA, kaTuM soyagayaM jahA / / je ya camde miye thaddhe duvvai viyali sadhe. bujjhai se aviniyappa, katthar soyagayam jaha. - Dasa. Su. 9.2.3 15. dambha 15. DAMBHA 1. anaM jaNaM khiMsai baalpnne| annam janam khimsai balapanne. - Su. Kr. Su. 1.13.14

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Conquest of Passions 113 7. Anger spoils good relations. - Dasa. Su. 8.38 8. A person blinded by anger destroys truth, noble conduct and humility. - Prasna. Su. 2.2 9. By conquering anger, the soul attains forgiveness. - Utta. Su. 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. - Rsi. 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. -- Dasa. Su. 9.2.3 Fifteen Pride 1. Ignorant is he, who, out of pride, humiliates others. -- Su. Kr. Su. 1.13.14

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114 Pearls of Jaina Wisdom 2. selathaMbha samANaM mANaM aNupaviDhe jIve / kAlaM karei Neraiesu uvavajjati / / selathambha samanam manam anupavitthe jive. kalam karei neraiesu uvavajjati. --- Stha. Su. 4.2 3. sayaNassa jaNassa pio, Naro amANI sadA havadi loe / NANaM jasaM ca atthaM, labhadi sakajjaM ca sAhedi // sayanassa janassa pio, naro amani sada havadi loe. nanam jasam ca attham, labhadi sakajjar ca sahedi. - Bha. Ara. 1379 16. moha 16. MOHA 1. mamattaM chindae tAhe, mahAnAgo vva kNcuyN| mamattam chindae tahe, mahanago vya kamcuyam. - Utta. Su. 19.86 2. sukkamUle jadhA rukkhe, siccamANe Na rohati / evaM kammA na rohaMti, mohaNijje khayaM gate // sukkamale jadha rukkhe, siccamane na rohati. evam kamma na rohamti, mohanijje khayam gate. - Dasasru. Su. 5.14 3. sakkA vaNhI NivAretuM, vAriNA jalito bahiM / savvodahI jaleNAvi, mohaggI duNNivArao // sakka vanhi nivaretur, varina jalito bahis. savvodahi jalenavi, mohaggi dunnivarao. - Rsi. 3.10

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Conquest of Passions 115 2. Pride which is unbending like a pillar of stone drags the soul to hellish existence. - Stha. Su. 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. Ara. 1379 Sixteen Delusion 1. Shed all attachments as a great snake that sheds off its skin. - Utta. Su. 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. - Dasasru. Su. 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. -- Rsi. 3.10

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116 Pearls of Jaina Wisdom 4. seNAvaimmi Nihae, jahA seNA paNassaI / evaM kammANi paNassaMti, mohaNijje khayaM gae / / senavaimmi nihae, jaha sena panassai. evam kammani panassarti, mohanijje khayam gae. ----- Dasasru. Su. 5.12 5. moheNa gabbhaM maraNAi ei| mohena gabbham maranai ei. - Aca. Su. 5.3 17. mAyA 17. MAYA 1. jANijjai cintijjai, jammajarAmaraNasaMbhava dukkha / na ya visaesu virajjaI, aho subaddho kavaDagaThI / / janijjai cintijjai, jammajaramaranasambhava dukkha. na ya visaesu virajjai, aho subaddho kavadagathi. ___- Upadesa. 204 2. jai vi ya NigiNe kise care, jai vi ya bhuMjiya mAsamaMtaso / je iha mAyAi mijjaI, AgaMtA ganbhAya'NaMtaso / / jai vi ya nigine kise care, jai viya bhumjiya masamartaso. je iha mayai mijjai, agamta gabbhaya'namtaso. -- Su. Kr. Su. 1.2.1.9 3. saccANa sahassANi vi, mAyA ekkAvi nnaasedi| saccana sahassani vi, maya ekkavi nasedi. - Bha. Ara. 1384 vaMsImUla ketaNa samANaM mAyaM aNupaviDhe jIve, kAlaM karei Neraiesu uvvjjti| vamsimala ketana samanar mayam anupavitthe jive, kalam karei neraiesu uvavajjati. - Stha. Su.4.2

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Conquest of Passions 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 Dasasru. Su. 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. Aca. Su. 5.3 Upadesa, 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. Su. Kr. Su. 1.2.1.9 3. Illusion alone is enough to exterminate thousands of truths. Bha. Ara. 1384 4. Illusion, strong like the knots in a bamboo tree, drags the soul to hell. Stha. Su. 4.2

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118 Pearls of Jaina Wisdom 5. mAyAmosaM vaDDaI lobhdosaa| mayamosar vaddhai lobhadosa. - Utta. Su. 32.30 18. tRSNA 18. TRSNA 1. jahA lAho tahA loho, lAhA loho pavaDDaI / domAsakayaM kajjaM, koDie vi Na NiTThiyaM / / jaha laho taha loho, laha loho pavaddhai. domasakayar kajjar, kodie vi na sitthiyam. - Utta. Su. 8.17 2. jahA ya aMDappabhavA balAgA, aMDaM balAgappabhavaM jahA ya / emeva mohAyayaNaM khu taNhA, mohaM ca taNhAyayaNaM vayaMti / / jaha ya amdappabhava balaga, amdam balagappabhavam jaha ya. emeva mohayayanam khu tanha, moham ca tanhayayanam vayarti. -- Utta. Su. 32.6 3. suvaNNaruppassa u pavvayA bhave, siyA hu kelAsasamA asaMkhayA / narassa luddhassa Na tehi kiMci, icchA hu AgAsasamA aNaMtiyA / / suvannaruppassa u pavvaya bhave, siya hu kelasasama asamkhaya. narassa luddhassa na tehi kimci, iccha hu agasasama anamtiya. - Utta. Su. 9.48 4. puDhavI sAlI javA ceva, hiraNNaM pasubhissaha / paDipuNNaM NAlamegassa, iha vijjA tavaM care / / puhavi sali java ceva, hirannam pasubhissaha. padipunnam nalamegassa, iha vijja tavar care. --- Utta. Su. 9.49

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Conquest of Passions 119 5. Greed increases on account of deceit and falsehood. -- Utta. Su. 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. Su. 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. Su. 32.6 3. If there were numberless mountains of gold and silver as big as mount Kailasa, they would not satisfy an avaricious man; for avarice is boundless like the sky. - Utta. Su. 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. Su. 9.49

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120 Pearls of Jaina Wisdom 5. lobhapatte lobhI samAvadejjA mosaM vynnaae| lobhapatte lobhi samavadejja mosam vayanae. -Aca. Su. 2.15.53 6. kimirAgarattavattha samANaM lobhamaNupaviDhe jIve kAlaM karei Neraesu uvjjti| kimiragarattavattha samanam lobhamanupavitthe jive kalam karei neracsu uvajjati. -- Stha. Su. 4.2 7. dhovaM ladhuM na khiNse| dhovar laddhum na khissae. - Dasa. Su. 8.29 8. lobhavijaeNaM saMtosaM jnnyi| lobhavijaenam santosam janayai. - Utta. Su. 29.70 9. tittIe asaMtIe hAhAbhUdassa ghaNNacittassa / kiM tattha hojja sukkhaM sadA vi paMpAe gahidassa / / tittie asantie hahabhudassa ghannacittassa. kim tattha hojja sukkhas sada vi pampae gahidassa. -~-~- Bha. Ara. 1145 19. mithyAtva 19. MITHYATVA micchattaM vedaMto jIvo, vivarIyadaMsaNo hoi / Na ya dhammaM rocedi hu, mahuraM pi rasaM jahA jarido / micchattar vedamto jivo, vivariyadamsano hoi. na ya dhammam rocedi hu, mahuram pi rasam jaha jarido. - Panca. 1.6

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Conquest of Passions 121 5. Influenced by greed, a person resorts to untruth. - Aca. Su. 2.15.53 6. Greed which sticks to the soul like a permanent dye on cloth, drags the soul to the hell. -- Stha. Su. 4.2 7. Do not be perturbed if you are unable to get expected profits. -- Dasa. Su. 8.29 8. By conquering greed, contentment is achieved. - Utta. Su. 29.70 9. Can he obtain happiness who is always greedy, discontented, restless and mentally anguished ? --- Bha. Ara. 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. - Panca. 1.6

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122 2. micchatta- pariNadappA, tivva- kasAeNa suTTu AviTTho / jIvaM dehaM ekkaM, maNNaMto hodi bahirappA || micchatta-parinadappa, tivva-kasaena sutthu avittho. jivam deham ekkam, mannamto hodi bahirappa. 3. verAI kuvvaI verI, tao verehiM rajjaI / pAvovagA ya AraMbhA, dukkhaphAsA ya aMtaso // Pearls of Jaina Wisdom 4. selathaMbhasamANaM mANaM aNupaviTThe jIve / kAlaM karei Neraesu uvavajjati / / verayim kuvvai veri, tao verehim rajjai. pavovaga ya arambha, dukkhaphasa ya amtaso. 5. cauhiM ThANehiM saMte guNe nAsejjAkohaNaM, paDiniveseNaM, akayaNNuyAe, micchattAbhiNiveseNaM / -------- selathambhasamanam manam anupavitthe jive. kalam karei neraesu uvavajjati. cauhim thanehim samte gune nasejjakohanari, padinivesenari, akayannuyae, micchattabhinivesenam. Karti. 193 6. cauhiM ThANehiM jIvA tirikkhajoNiyattAe kammaM pagareMti mAillayAe, niyaDillayAe / aliyavayaNeNaM, kUDatulA kUDamANeNaM / Su. Kr. Su. 1.8.7 Stha. Suu. 4.2 cauhim thanehim jiva tirikkhajoniyattae kammam pagaremti maillayae, niyadillayae. aliyavayanenam, kudatula kudamanenam. Stha. SU. 4.4 Stha. Su. 4.4

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Conquest of Passions 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 Bahiratma, i.e., a worldly soul. - Karti. 193 3. A person who is inimical is friend of none and therefore invites enmity. This endless chain brings in its wake ceaseless misery. - Su. Kr. Su. 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. -- Stha. Su. 4.2 5. Anger, prejudice, ungratefulness and wrong faith are the four blemishes that destroy all the virtues present in a person. -- Stha. Su. 4.4 6. Deception, fraud, telling lie and malpractice in trade are the four animal instincts which drag the soul to sub-human existence. - Stha. Su. 4.4

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124 Pearls of Jaina Wisdom 7. je ya caMDe mie thaddhe, duvvAI niyaDI saDhe / bujjhai se aviNIyappA, kaTTaM soyagayaM jahA // je ya camde mie thaddhe, duvvai niyadi sadhe. bujjhai se aviniyappa, kattham soyagayam jaha. 20. parigraha 20. PARIGRAHA 1. saMganimittaM mArai, bhaNai alIaM karei corikkaM / sevai mehuNa mucchaM, apparimANaM kuNai jIvo // samganimittam marai, bhanai aliam karei corikkam. sevai mehuna muccham, apparimanam kunai jivo. Bha. Pa. 132 2. micchattavedarAgA, taheva hAsAdiyA ya chaddosA / cattAri taha kasAyA, caudasa abbhaMtarA gaMthA || bAhirasaMgA khettaM vatthu dhaNadhannakuppabhAMDANi / dupayacauppaya jANANi, ceva sayaNAsayaNe ya tahA // , micchattavedaraga, taheva hasadiya ya chaddosa. cattari taha kasaya, caudasa abbhamtara gamtha. bahirasamga khettam, vatthu dhanadhannakuppabhandani. dupayacauppaya janani, ceva sayanasayane ya taha. Bha. Ara. 1118, 1119 3. gaMthaccAo iMdiya NivAraNe, aMkuso va hathissa / Nayarassa khAiyA vi ya, iMdiyaguttI asaMgataM // Dasa. Su. 9.2.3 gamthaccao imdiya nivarane, amkuso va hatthissa. nayarassa khaiya vi ya, imdiyagutti asamgattam. Bha. Ara. 1168

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Conquest of Passions 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. Dasa. Su. 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. Ara. 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. Bha. Pa. 132 Bha. Ara. 1169

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126 Pearls of Jaina Wisdom 4. mucchA pariggaho vutto| muccha pariggaho vutto. - Dasa. Su. 6.21 5. anne harati taM vittaM, kammI kammehi kccti| anne harati tam vittam, kammi kammehi kaccati. - Su. Kr. Su. 1.9.4 6. pariggahaniviTThANa vera tesi pvddddii| pariggahanivitthana vera tesi pavaddhai. - Su. Kr. Su. 1.9.3 7. bAhiracAo vihalo, abbhNtrgNthjuttss| bahiracao vihalo, abbhartaragamthajuttassa. - Bha. Pa. 13 21. rAgadveSa 21. RAGADVESA 1. rAgo ya doso vi ya kammabIyaM, kammaM ca mohappabhavaM vayaMti / kammaM ca jAI-maraNassa mUlaM, dukkhaM ca jAI maraNaM vayaMti / / rago ya doso vi ya kammabiyarn, kammarn ca mohappabhavan vayamti. kammam ca jai-maranassa malan, dukkhan ca jai-maranam vayanti. - Utta. Su. 32.7 2. rAge dose ya do pAve, pAvakamma-pavattaNe / je bhikkhU ruMbhaI niccaM, sa na acchai maMDale // rage dose ya do pave, pavakamma-pavattane. je bhikkhu rumbhai niccarn, sa na acchai mandale. -- Utta. Su. 31.3

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Conquest of Passions 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 Dasa. Su. 6.21 Su. Kr. Su. 1.9.4 6. Persons deeply engrossed in amassing wealth cause more and more enmity. Su. Kr. Su. 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. Bha. Pa. 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. Su. 32.7 Utta. Su. 31.3

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128 Pearls of Jaina Wisdom 3. na vi taM kuNai amitto, suTTa vi ya virAhio samattho vi / jaM do vi aniggahiyA, karaMti rAgo ya doso ya / / na vi tar kunai amitto, sutthu vi ya virahio samattho vi. jai do vi aniggahiya, karamti rago ya doso ya. ___ - Ma. Sa. 198 4. taM jai icchasi gaMtuM, tIraM bhavasAyarassa ghorss| to tava-saMjama-bhaMDaM, suvihiya! giNhAhi tUraMto / / tam jai icchasi gamtum, tiram bhavasayarassa ghorassa. to tava-samjama-bhamdam, suvihiya ! ginhahi turarto. - Ma. Sa. 202 5. kammAsava-dArAI, nirubhiyavvAI iMdiyAI ca / haMtavvA ya kasAyA, tivihaM-tiviheNaM mukkhattha / / kammasava-daraim, nirubhiyavvaim imdiyain ca. hamtavva ya kasaya, tiviham-tivihenam mukkhattha. -- Ma. Sa. 619 6. egao viraI kujjA, egao ya pavattaNaM / asaMjame niyattiM ca, saMjame ya pavattaNaM / / egao viraim kujja, egao ya pavattanam. asamjame niyattim ca, samjame ya pavattanam. -- Utta. Su31.2 7. khIre dUsiM jadhA pappaM, viNAsamuvagacchati / evaM rAgo va doso ya, baMbhacera viNAsaNo / khire dusim jadha pappam, vinasamuvagacchati. evar rago va doso ya, bambhacera vinasano. - Rsi. 3.7 8. jatibhAgagayA mattA, rAgAdINaM tahA cayo kmme| jatibhagagaya matta, ragadinam taha cayo kamme. -- Br. Bha. 2515

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Conquest of Passions 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. - Rsi. 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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130 Pearls of Jaina Wisdom 22. cAra kaSAya 22. CARA KASAYA 1. kohaM mANaM ca mAyaM ca; lobhaM ca pApavaDvaNaM / vame cattAri dose u, icchanto hiyamappaNo / / koham manam ca mayam ca, lobham ca papavaddhanam. vame cattari dose u, iccharnto hiyamappano. - Dasa. Su. 8.37 2. uvasameNa haNe kohaM, mANaM maddavayA jiNe / mAyaM ca ajjuvabhAveNaM, lobhaM saMtosao jiNe // uvasamena hane koham, manam maddavaya jine. mayam ca ajjuvabhavenam, lobham santosao jine - Dasa. Su. 8.39 3. sAhare hattha pAye ya, maNaM paMcediyANi ya / pAvagaM ca pariNAma, bhAsAdosaM ca tArisaM // sahare hattha paye ya, manam parcemdiyani ya. pavagam ca parinamam, bhasadosam ca tarisam. - Su. Kr. Su. 1.8.17 4. se jANamajANaM vA, kaTTa AhammiyaM payaM / saMvare khippamapANaM, bIyaM taM na samAyare // se janamajanam va, kastu ahammiyam payam. samvare khippamappanam, biyam tam na samayare. __--- Dasa. Su. 8.31 5. kasAyA aggiNo vuttA, suyasIlatavo jalaM / suyadhArAbhihayA santA, bhinnA hu na DahaMti me / / kasaya aggino vutta, suyasilatavo jalam. suyadharabhihaya samta, bhinna hu na daharti me. - Utta. Su. 23.53 6. hodi kasAummatto, ummatto tadha Na pittummtto| hodi kasaummatto, ummatto tadha na pittaummatto. - Bha. Ara. 1331

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Conquest of Passions 131 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. -- Dasa. Su. 8.37 2. Conquer anger by forgiveness, pride by humility, deceit by straight-forwardness and greed by contentment. -- Dasa. Su. 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. -- Su. Kr. Su. 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. -- Dasa. Su. 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. Su. 23.53 6. Truly speaking, a person becomes more insane by passions than by biological imbalances. - Bha. Ara. 1331

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132 Pearls of Jaina Wisdom 7. dukkhaM havaM jassa na hoi moho, moho hao jassa na hoi taNhA / taNhA hayA jassa na hoi loho, loho hao jassa na kiMcaNAI | dukkham hayam jassa na hoi moho, moho hao jassa na hoi tanha. tanha haya jassa na hoi loho, loho hao jassa na kimcanaim. 8. koho pIIM paNAsei, mANo viNaya nAsaNo / mAyA mittANi nAsei, lobho savva viNAsaNo || koho piim panasei, mano vinaya nasano. maya mittani nasei, lobho savva vinasano. 9. kohaM mANaM nigiNhittA, mAyaM lobhaM ca savvaso iMdiyAI vase kAuM, appANaM uvasaMhare || 10. aNathovaM vaNathovaM, aggIthovaM kasAyathovaM ca / na hu bhe vIsasiyavvaM, thovaM pi hu taM bahu hoi // Utta. Su. 32.8 koham manam niginhitta, mayam lobham ya savvaso. indiyaim vase kaum, appanam uvasamhare. Dasa. Su. 8.38 anathovam vanathovam, aggithovam kasayathovam ca. na hu bhe visasiyavvam, thovam pi hu tam bahu hoi. Ava. Ni. 120 Utta. Su. 22.47 11. saMsArassa u mUlaM kammaM, tassa vi huMti ya ksaayaa| samsarassa u mulam kammam, tassa vi humti ya kasaya. Aca. Ni. 189

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Conquest of Passions 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. Su. 32.8 8. Anger spoils good relations, pride destroys humility, deceit destroys amity and greed destroys everything. -- Dasa. Su. 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. Su. 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. - Aca. 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-Dhyana). 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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136 Pearls of Jaina Wisdom 23. mana 23. MANA 1. pahAvaMtaM nigiNhAmi, suyarassI-samAhiyaM / na me gacchai ummaggaM, maggaM ca paDivajjaI / / pahavamtaim niginhami, suyarassi-samahiyam. na me gacchai ummaggam, maggam ca paoivajjai. - Utta. Su. 23.56 2. maNo sAhasio bhImo, duTThaso paridhAvaI / taM sammaM tu nigiNhAmi, dhammasikkhAi kanthagaM / / mano sahasio bhimo, dutthaso paridhavai. tam sammam tu niginhami, dhammasikkhai kanthagar. - Utta. Su 23.58 3. aNega citte khalu ayaM purise / keyaNaM arihai pUraittae / / anega citte khalu ayam purise. keyanam arihai puraittae. - Aca. Su. 1.3.2.7 4. suhame salle duruddhre| suhume salle duruddhare. -- Su. Kr. Su. 1.2.2.11 5. akusalamaNa niroho, kusalamaNa udIraNaM ceva / akusalamana niroho, kusalamana udiranam ceva. - Vya. Bha. 77 6. jaha makkaDao khaNamavi majjhattho acchiuMna sakkei / taha khaNamavi majjhattho, siehi viNA na hoi maNo / jaha makkadao khanamavi majjhattho acchiur na sakkei. taha khanamavi majjattho, siehim vina na hoi mano. -Bha. Pa.84

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Conquest of Mind 137 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. Su. 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. Su. 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. -- Aca. Cu. 1.3.2.7 4. Difficult it is to remove the acute thorns of perversion from the mind. - Su. Kr. Su 1.2.2.11 5. Relinquish all inauspicious thoughts from the mind and let auspicious thoughts flow in from all directions. - Vya. Bha. 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. --- Bha. Pa. 84 * Kanthaka : The horse of Buddha is called Kanthaka.

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138 Pearls of Jaina Wisdom 7. maNussahidayaM puNiNaM, gahaNaM duvviyaannkN| manussahidayam puninam, gahanam duvviyanakam. - Rsi. 4.6 8. maNaMsalile thirabhUe, dIsai appA tahA vimle| manamsalile thirabhue, disai appa taha vimale. --- Ta. Sa. 41 maNasaMjamo NAma akusala maNaniroho, kusalamaNa udIraNaM vaa| manasamjamo nama akusala mananiroho, kusalamana udiranam va. --- Dasa. Cu. 1 10. maNaM parijANai se nniggNthe| manam parijanai se nigganthe. -Aca. Su. 2.3.15.1 11. AraNNavo vi matto hatthI nniymijjdevrttaae| jaha taha Niyamijjadiso NANavarattAemaNahatthI / / arannavo vi matto hatthi niyamijjade varattae. jaha taha siyamijjadi so nanavarattae manahatthi. __- Bha. Ara. 763 12. jahmi ya vAridamette savve saMsArakArayA dosA / NAsaMti rAgadosAdiyA hu sajjo maNussassa / / jahmi ya varidamette savve samsarakaraya dosa. nasamti ragadosadiya hu sajjo manussassa. - Bha. Ara. 138

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Conquest of Mind 139 7. As the mind of man is unfathomable, it is difficult to apprehend it. -- Rsi. 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. Sa. 41 9. Restraint of mind is perfected when it is free from inauspicious thoughts and full of auspicious thoughts. -- Dasa. Cu. 1 10. An ascetic ( Nirgrantha) is one who has complete mastery over his mind. -- Aca. Su. 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. Ara. 763 12. Only when the mind is under control, can attachment and aversion, which are the causes of worldly sufferings, be destroyed. -- Bha. Ara. 138

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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 Mahavira 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 : "suciNNA kammA suciNNaphalA bhavaMti / duciNNA kammA duciNNaphalA bhavaMti // " i. e., auspicious karmas bring beneficial results and evil karmas bring harmful results. ( Aupa. Su. 56 )

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142 Pearls of Jaina Wisdom 24. karma-sUtra 24. KARMA-SUTRA 1. jamiNaM jagaI puDho jagA, kammehiM luppaMti pANiNo / sayameva kaDehiM gAhai, no tassa muccejja'puTThayaM / / jaminam jagai puhho jaga, kammehim luppamti panino. sayameva kadehim gahai, no tassa muccejja'putthayam. - Su. Kr. Su. 1.2.4 2. savve sayakammakappiyA, avvatteNa duheNa pANiNo / hiMDaMti bhayAulA saDhA, jAi-jarAmaraNohi'bhiTThayA / / savve sayakammakappiya, avvattena duhena panino. hindamti bhayaula sadha, jai-jaramaranohi'bhidduya. __ - Su. Kr. Su. 1.2.3.18 3. aTTha kammAI vocchAmi, ANupuvviM jahakkama / jehiM baddho ayaM jIvo, saMsAre pariyaTTaI / / attha kammaim vocchami, anupuvvim jahakkamam. jehim baddho ayam jivo, samsare pariyattai. ___ - Utta. Su. 33.1 4. nANassAvaraNijjaM, daMsaNAvaraNaM tahA / veyaNijjaM tahA mohaM, AukammaM taheva ya // nAmakammaM ca goyaM ca, aMtarAyaM taheva ya / evameyAI kammAI, aTThava u samAsao / / nanassavaranijjam, darsanavaranam taha. veyanijjam taha moham, aukammam taheva ya. namakammam ca goyarn ca, artarayam taheva ya. evameyaim kammaim, attheva u samasao. - Utta. Su. 33.2,3 5. jaM jaM samayaM jIvo, Avisai jeNa jeNa bhAveNa / so taMsi-tami samae, suhAsuhaM baMdhae kammaM / / jam jar samayam jivo, avisai jena jena bhavena. so tamsi-tanmi samae, suhasuhaun bandhae kammarn. -Upadesa. 24

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Doctrine of Karma 143 Twenty Four Doctrine of Karma 1. Influenced by their own karmas, all beings wander in the wheel of Samsara and suffer according to their previously acquired karmas. Without experiencing the fruit of the acquired karmas, they will never be liberated. Su. Ks. Su. 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. -- Su. Kr. Su. 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. Su. 33.1 4. (i) Knowledge obscuring ( jnanavaraniya), (ii ) vision obscuring ( darsanavaraniya ), ( iii ) feeling producing ( vedaniya), (iv) deluding (Mohaniya), (v) longevity determining ( Ayu ), ( vi ) form determining ( Nama ), (vii ) status determining (Gotra) and 8. power obscuring (Antaraya). - Utta. Su. 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. - Upadesa. 24

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144 Pearls of Jaina Wisdom 6. kammaM ciNaMti savasA, tassudayammi u paravvasA hoti / rukkhaM durUhai savaso, vigalai sa paravvaso tatto / / kammar cinamti savasa, tassudayammi u paravvasa homti. rukkhar duruhai savaso, vigalai sa paravvaso tatto. --- Br. Bha. 2989 7. kammavasA khalu jIvA, jIvavasAI kahiMci kmmaaii| katthai dhaNio balavaM, dhAraNio katthai balavaM / / kammavasa khalu jiva, jivavasaim kahimci kammaim. katthai dhanio balavar, dharanio katthai balavam. --Br. Bha. 2690 8. kAyasA vayasA matte, vitte giddhe ya itthisa / duhao malaM saMciNai, sisuNAgu vva maTTiyaM / / kayasa vayasa matte, vitte giddhe ya itthisu. duhao malam samcinai, sisunagu vva mattiyam. - Utta. Su. 5.10 9. na tassa dukkhaM vibhayanti nAiyo, na mittavaggA na suyA na baMdhavA / ekko sayaM paccaNuhoi dukkhaM, kattArameva aNujAi kammaM / / na tassa dukkham vibhayanti naiyo, na mittavagga na suya na bamdhava. ekko sayam paccanuhoi dukkham, kattarameva anujai kammam. - Utta. Su. 13.23 10. cittaM na duussyitvym| cittar na dusayita vyamn. - Su. Kr. Cu. 1.2.2 11. ratto baMdhadi kammaM, muMcadi jIvo viraagsNpnnnno| ratto barndhadi kammar, mumcadi jivo viragasampanno. - Sa. Sa. 150

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Doctrine of Karma 145 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. Bha. 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. Bha. 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. Su. 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. Su. 13.23 10. Let not your mind be vitiated. - Su. Kr. Cu. 1.2.2 11. Attachment binds the soul; detachment frees the soul. - Sa. Sa. 150

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146 12. jaM jArisaM puvvamakAsi kammaM, tava Agacchati saMparAe / jam jarisam puvvamakasi kammamn, taheva agacchati samparae. Pearls of Jaina Wisdom 13. Na hi Niravekkho cAgo, Na havadi bhikkhussa AsayavisuddhI / avisuddhassa ya citte, kahaM Nu kammakkhao bihio hodi / / na hi niravekkho cago, na havadi bhikkhussa asayavisuddhi. avisuddhassa ya citte, kaham nu kammakkhao bihio hodi. Pra. Sa. 3.20 14. jaha khalu jhusiraM kaTTaM, suciraM sukkaM lahuM Dahai aggI / taha khalu khavaMti kammaM, sammacaraNe ThiyA sAhU || jaha khalu jhusiram kattham, suciram sukkam lahum dahai aggi. taha khalu khavamti kammam, sammacarane thiya sahu. 16. suciNNA kammA suciNNaphalA bhavaMti / duciNNA kammA duciNNaphalA bhavaMti / / SuU. Kr. SuU. 1.5.2.23 15. NaM ya vatthudo du baMdho, ajjhavasANeNa baMdhotthi / na ya vatthudo du bamdho, ajjhavasanena bamdhotthi. Sa. Sa. 265 17. jahA daDDANa bIyANaM, Na jAyaMti puNaMkurA / kammabIesa daDDhesu, na jAyaMti bhavaMkurA || sucinna kamma sucinnaphala bhavamti. ducinna kamma ducinnaphala bhavamti. -- Aca. Ni. 234 jaha daddhana biyanam, na jayamti punamkura. kammabiesu daddhesu, na jayamti bhavamkura. Aupa. Su. 71 - Dasasru. Su. 5.7.15

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Doctrine of Karma 147 12. Past Karmas will catch you definitely in the future. -- Su. Ks. Su 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. Sa. 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. - Aca. Ni. 234 15. Bondage is not due to materials but it is due to attachment and aversion. - Sa. Sa. 265 16. Auspicious karmas bring beneficial results and evil karmas bring in harmful results. -- Aupa. Su. 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. - Dasasru. Su. 5.7.15

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148 Pearls of Jaina Wisdom 18. jo so maNappasAdo, jAyai so nijjaraM kunnti| jo so manappasado, jayai so nijjaram kunati. - Vya. Bha. 6.190 19. jatibhAgagayA mattA, rAgAdINaM tahA cayo kmme| jatibhagagaya matta, ragadinam taha cayo kamme. __--- Br. Bha. 2515 20. dosA jeNa niraMbhaMti, jeNa khijjaMti puvvakammAI / so so mokkhovAo, rogAvatthAsu samaNaM va // dosa jena nirumbhamti, jena khijjarti puvvakammaii. so so mokkhovao, rogavatthasu samanar va. -- Br. Bha. 3331 21. kaDANa kammANa Na mokkha athi| kadana kammana na mokkha atthi. - Utta. Su. 4.3

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Doctrine of Karma 149 18. Those thoughts which purify the mind result in Nirjara (annihilation of karmas ). -- Vya. Bha. 6.190 19. Karmic bondage will be less, medium or intense according to the degree of attachment of a person. - Br. Bha. 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. - BI. Bha. 3331 21. None can escape the effect of their own past karmas. - Utta. Su. 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. Maharsi Patanjali in Yogadarsana has compared the reflections to the current of the river and said cittanadI nAma ubhayato vaahinii| 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 Mahavira 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. ( Su. Kr. Su. 1.15.5 )

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152 25. anuprekSA ( bhAvanA ) 25. ANUPREKSA (BHAVANA) 1. jhANovarame'vi muNI, NiccamaNiccAibhAvaNAparamo / hoi subhAviyacitto, dhammajjhANeNa jo puvviM // Pearls of Jaina Wisdom jhanovarame'vi muni, niccamaniccaibhavanaparamo. hoi subhaviyacitto, dhammajjhanena jo puvvim. 5. 2. adbhuvamasaraNamegatta- mannatasaMsAraloyamasuittaM / AsavasaMvaraNijjara-dhammaM bodhiM ca ciMtijja // addhuvamasaranamegatta-mannatasamsaraloyamasuittam. 3. bhAvaNAjogasuddhappA, jale NAvA va ahiyA / nAvA va tIrasaMpannA, savvadukkhA tiuTTai || 4. bhAvarahio na sijjhai / asavasamvaranijjara-dhammam bodhim ca cimtijja. Bha. Ara. 1715 bhavarahio na sijjhai. - Dhyana. 65 bhavanajogasuddhappa, jale nava va ahiya. nava va tirasampanna, savvadukkha tiuttai. --- - Su. Kr. Su. 1.15.5 pariNAmAdo baMdho, mukkho jiNasAsaNe diTTho / parinamado bamdho, mukkho jinasasane dittho. Bha. Pa. 4 Bha. Pa. 116

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Bhavana ( Anupreksa ) Sutra 153 Twenty Five Reflections 1. An ascetic desirous of emancipation should first practise righteous meditation ( Dharma Dhyana) 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. -- Dhyana. 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. Ara. 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. - Su. Kr. Su. 1.15.5 4. A person who is devoid of sublime thoughts can never accomplish perfection. - Bha. Pa. 4 5. The Jaina faith stipulates that bondage and liberation depend on the thought process of the soul. - Bha. Pa. 116

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154 Pearls of Jaina Wisdom 6. chiMdaMti bhAvasamaNA, jhANa- kuThArehiM bhava-rukkhaM / chimdarnti bhavasamana, jhana- kutharehim bhava-rukkhari. Bha. Pa. 122 " 7. tahiM tahiM suyakkhAyaM se ya sacce suAhie / sayA sacceNa saMpaNNe, mettiM bhUehi kappae / tahim tahim suyakkhayam, se ya sacce suahie. saya saccena sampanne, mettim bhuehi kappae. - 26. anitya - bhAvanA 26. ANITYA-BHAVANA 1. accei kAlo tUraMti rAio, na yAvi bhogA purasANa NiccA / uvicca bhogA purisaM cayaMti, dumaM jahA khINaphalaM va pakkhI // accei kalo turamti raio, na yavi bhoga purasana nicca. uvicca bhoga purisam cayamti, dumam jaha khinaphalam va pakkhi. SU. Kr. SU. 1.15.3 2. DaharA vuDDhA ya pAsaha, gabbhatthA vi cayaMti mANavA / seNe jaha vaTTayaM hare, evaM Aukhayammi tuTTaI // -------- dahara vuddha ya pasaha, gabbhattha vi cayamti manava. sene jaha vattayam hare, evam aukhayammi tuttai. - Utta. SU. 13.31 - SU. Kr. Su. 1.2.1.2 3. kAme patthemANA akAmA jaMti duggaI / kame patthemana akama jamti duggaim. Utta. SU. 9.53

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Bhavana ( Anupreksa) Sutra 155 6. The ascetics being noble in thought and spirit cut the tree of transmigration with the axe of meditation. - Bha. Pa. 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. - Su. Kr. Su. 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. Su. 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. ---- Su. Ks. Su. 1.2.1.2 3. Even in the absence of involvement mere desire for sensual pleasures binds one to a lower existence. -- Utta. Su. 9.53

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156 Pearls of Jaina Wisdom 4. uvaNijjai jIviyamappamAyaM, vaNNaM jarA haraI narassa rAyaM / paMcAlarAyA ! vayaNaM suNAhi, mA kAsi kammAI mahAlayAI // uvanijjai jiviyamappamayam, vannam jara haraim narassa rayah. parcalaraya ! vayanam sunahi, ma kasi kammaim mahalayaim. - Utta. Su. 13.26 5. sAmaggiMdiya ruvaM AroggaM jovvaNaM balaM tejaM / sohaggaM lAvaNNaM suradhaNumiva sassayaM Na have / / samaggimdiya ruvam aroggam jovvanam balam tejam. sohaggam lavannam suradhanumiva sassyam na have. -Ku. A.4 6. jaM kiMci vi upaNNaM, tassa viNAso havei Niyameva / pariNAmasarUveNa vi, Na ya kiMci vi sAsayaM atthi // jam kimci vi uppannam, tassa vinaso havei siyameva. parinamasaruvena vi, na ya kimci vi sasayas atthi. - Dva. A. 4. 7. jalabubbasAricchaM, dhaNa-jovvaNajIviyaM pi pecchaMtA / maNNaMti to vi NiccaM, aibalio mohamAhappo / / jalabubbasariccham, dhana-jovvanajiviyam pipecchamta. mannamti to vi niccam, aibalio mohamahappo. - Dva. A. 21 8. jIviyaM ceva rUvaM ca, vijjusaMpAyacaMcalaM / jattha taM mujjhasi rAyaM, peccatthaM nAva bujjhasi // jiviyam ceva ruvar ca, vijjusampayacamcalar. jattha tar mujjhasi rayar, peccattham nava bujjhasi. - Utta. SU. 18.13

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Bhavana ( Anupreksa ) Sutra 157 4. Life is inexorably advancing towards death. Old age is constantly depriving man of youthfulness and charm. Oh king of Pancala ! 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. - Dva. 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. -- Dva. 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. Su. 18.13

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158 Pearls of Jaina Wisdom 27. azaraNa-bhAvanA 27. ASARANA-BHAVANA 1. jaheha sIho va miyaM gahAya, maccU naraM nei hu aMtakAle / na tassa mAyA va piyA va bhAyA, kAlammi tammaMsaharA bhavaMti / / jaheha siho va miyam gahaya, maccu narar nei hu amtakale. na tassa maya va piya va bhaya, kalammi tammamsahara bhavasti. - Utta. Sh. 13.22 2. vittaM pasavo ya nAiyo, taM bAle saraNaM ti manaI / ee mama tesu vI ahaM, no tANaM saraNaM na vijjaI / / vittam pasavo ya naiyo, tas bale saranam ti mannai. e-e mama tesu vi aham, no tanam saranam na vijjai. - Su. Kr. Su. 1.2.3.16 3. abbhAgamiyammi vA duhe, ahavovakkamie bhavaMta e| egassa gaI ya AgaI, vidumaMtA saraNaM na manaI // abbhagamiyammi va duhe, ahavovakkamie bhavarta e. egassa gai ya agas, vidumamta saranam na mannai. - Su. Kr. Su. 1.2.3.17 4. savvaM jagaM jai tuhaM, savvaM vA vi dhaNaM bhave / savvaM pi te apajjattaM, neva tANAya taM tave / / savvam jagar jai tuham, savvar va vi dhanam bhave. savvam pi te apajjattam, neva tanaya tam tave. - Utta. Su. 14.39 5. mAyA piyA NhusA bhAyA, bhajjA puttA ya orasA / nAlaM te mama tANAya, luppaMtassa sakammuNA / / maya piya nhusa bhaya, bhajja putta ya orasa. nalam te mama tanaya, luppartassa sakammuna. -- Utta. Su. 6.3

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Bhavana ( Anupreksa) Sutra 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 Su. Kr. Su. 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. Su. Kr. Su. 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. Su. 14.39 ------ Utta. Su. 6.3

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160 Pearls of Jaina Wisdom 6. natthi kei paramANupoggalamette vi paese / jatthaM NaM ayaM jIve na jAe vA, na mae vA vi // natthi kei paramanupoggalamette vi paese. jattham nam ayam jive na jae va, na mae va vi. 7. ciccA vittaM ca putte ya, NAiyo ya pariggahaM / ciccANaM atagaM soyaM, Niravekkho parivvae || cicca vittam ca putte ya, naiyo ya pariggaham. ciccanam atagam soyam, niravekkho parivvae. ---- - Su. Kr. Su. 1.9.7 28. saMsAra - bhAvanA 28. SAMSARA-BHAVANA Bha. Su. 12.7 1. suDuvi maggijaMto, kattha vi kelIi natthi jaha sAro / iMdiavisaesu tahA, natthi suhaM suTTu vi gaviTTha // sutthuvi maggijamto, kattha vi kelii natthi jaha saro. indiavisaesu taha, natthi suham sutthu vi gavittham. Bha. Pa. 144 2. khaNamittasukkhA bahukAladukkhA, pagAmadukkhA aNigAmasukkhA | saMsAramokkhassa vipakkhabhUyA, khANI aNatthANa u kAmabhogA || khanamittasukkha bahukaladukkha, pagamadukkha anigamasukkha. samsaramokkhassa vipakkhabhuya, khani anatthana u kamabhoga. 3. jaha kacchullo kacchaM, kaMDayamANo duhaM muNai sukkhaM / mohAurA maNussA, taha kAmaduhaM suhaM biMti / / jaha kacchullo kacchum, kandayamano duham munai sukkham. mohaura manussa, taha kamaduham suham bimti. Utta. Su. 14.13 - Upadesa. 212

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Bhavana ( Anupreksa ) Sutra 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. Su. 14.13 Bha. 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. Upadesa. 212

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162 Pearls of Jaina Wisdom 4. jANijjai ciMtijjai, jamma-jarA-maraNasaMbhavaM dukkhaM / na ye visaesu virajjaI, aho subaddho kavaDagaMThI / janijjai cimtijjai, jamma-jara-maranasambhavam dukkham. na ye visaesu virajjai, aho subaddho kavadaganthi. - Upadesa. 204 5. sArIra-mANasA ceva, veyaNAo aNantaso / mae soDhAo bhImAo, asaI dukkhabhayANi ya // sarira-manasa ceva, veyanao anamtaso. mae sodhao bhimao, asais dukkhabhayani ya. - Utta. Su. 19.46 6. jammaM dukkhaM jarA dukkhaM, rogANi maraNANi ya / aho dukkho hu saMsAro, jattha kIsaMti jaMtuNo / / jammam dukkham jara dukkham, rogani maranani ya. aho dukkho hu samsaro, jattha kisamti jartuno. -- Utta.Su. 19.16 7. purisorama pAvakammuNA, paliyaMtaM maNuyANa jIviyaM / sannA iha kAmamucchiyA, mohaM jaMti narA asaMvuDA // purisorama pavakammuna, paliyamtam manuyana jiviyam. sanna iha kamamucchiya, moham jamti nara asamvuda. - Su. Kr. Su. 1.2.1.10 8. adhuve asAsayammi, saMsArammi dukkhapaurAe / kiM NAma hojja taM kammayaM, jeNA'haM duggaI Na gajchejjA / / adhuve asasayammi, samsarammi dukkhapaurae. kim nama hojja tam kammayam, jena'ham duggaim na gacchejja. - Utta. Su. 8.1 jarAmaraNavegeNaM bujjhamANANa pANiNaM / dhammo dIvo paiTThA ya, gaI saraNamuttamaM / / jaramaranavegenam bujjhamanana paninam. dhammo divo paittha ya, gai saranamuttamai. - Utta. Su. 23.68

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Bhavana ( Anupreksa ) Sutra 163 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. -- Upadesa. 204 5. The soul has experienced intense physical and mental ago nies for infinite times and has suffered much anguish and fears. - Utta. Su. 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. Su. 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. -- Su. Kr. Su. 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. Su. 8.1 9. For living beings, who are floating in the currents of old age and death, Dharina is the one and only island, the bedrock, the refuge and the most excellent shelter. - Utta. Su. 23.68

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164 Pearls of Jaina Wisdor 10. saparaM bAdhAsahiyaM, vicchiNNaM baMdhakAraNaM visamaM / jaM iMdiyehiM laddhaM, taM sokkhaM dukkhameva tahA / / saparam badhasahiyam, vicchinnam bamdhakaranam visamam. jam indiehim laddham, tam sokkham dukkhameva taha. -~- Pra. Sa. 1.76 11. timiraharA jai diTThI, jaNassa dIveNa Natthi kAyavvaM / taha sokkhaM sayamAdA, visayA kiM tattha kuvvaMti // timirahara jai ditthi, janassa divena Natthi kayavvam. taha sokkham sayamada, visaya kim tattha kuvvamti. -Pra. Sa. 1.67 29. ekatva-bhAvanA 29. EKATVA-BHAVANA annassa dukkhaM anno na pariyAiyai / patteyaM jAyati patteyaM marai / / annassa dukkham anno na pariyaiyai. patteyam jayati patteyam marai. - Su. Kr. Su. 2.1.13 2. na tassa dukkhaM vibhayaMti nAiyo, na mittavaggA na suyA na baMdhavA / ekko sayaM paccaNuhoi dukkhaM, kattArameva aNujAi kammaM / / na tassa dukkham vibhayamti naiyo, na mittavagga na suya na bamdhava. ekko sayam paccanuhoi dukkham, kattarameva anujai kammam. -- Utta. Su. 13.23 3. ego ahamaMsi, Na me atthi koi, Na vA'hamavi kassa vi / ego ahamamsi, na me atthi koim, na va'hamavi kassa vi. -Aca. Su. 1.8.6

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Bhavana ( Anupreksa ) Sutra 165 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. Sa. 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. Sa. 1. 67 Twenty Nine Reflections on Solitariness 1. None can share another person's sorrows. Every being is born alone and dies alone. - Su. Kr. Su. 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. Su. 13.23 3. I am one and alone. Nobody is mine nor do I belong to any body. -- Aca. Su. 1.8.6

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166 Pearls of Jaina Wisdoi 4. egabbhUo araNNe vA, jahA u carai migo / evaM dhammaM carissAmi, saMjameNa taveNa ya / / egabbhuo aranne va, jaha u carai migo. evar dhammam carissami, samjamena tavena ya. - Utta. Su. 19.7 5. ciccA dupayaM ca cauppayaM ca, khettaM gihaM dhaNNa dhaNaM ca savvaM / sakammabIo avaso payAi, paraM bhavaM suMdaraM pAvagaM vA / / cicca dupayam ca cauppayam ca, khettam giham dhanna dhanam ca savvam. sakammabio avaso payai, param bhavam sundaram pavagam va. -Utta. Su. 13.24 6. pAvaM karedi jIvo, baMdhavaheduM sarIrahe, ca / NirayAdisu tassa phalaM, ekko so ceva vededi / / pavam karedi jivo, bamdhavahedum sarirahedui ca. nirayadisu tassa phalam, ekko so ceva vededi. - Bha. Ara. 1747 30. anyatva-bhAvanA 30. ANYATVA-BHAVANA 1. anne khalu kAmabhogA anno ahamaMsi / se kimaMga puNa vayaM aNNamaNNehiM kAmabhogehi mucchAmo // anne khalu kamabhoga anno ahamamsi. se kimamga puna vayam annamannehim kamabhogehi mucchamo. - Su. Kr. Su. 2.1.50 2. egamappANaM saMpehAe dhuNe sarIragaM / egamappanam sampehae dhune sariragan. -~-Aca. Su. 1.4.3

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Bhavana ( Anupreksa) Sutra 167 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. Su. 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. Su. 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. Ara. 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 ? -- Su. Kr. Su. 2.1.50 2. The monk should annihilate the Karmic body by contemplating upon the self as different from the mundane body. - Aca. Sa. 1.4.3

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168 Pearls of Jaina Wisdom 3. iha khalu kAmabhogA No tANAe vA No saraNAe vA / purise vA egayA puvviM kAmabhoge vippajahai, kAmabhogA vA egayA puvviM purisaM vippajahanti / / iha khalu kamabhoga no tanae va no saranae va. purise va egaya puvvim kamabhoge vippajahai, kamabhoga va egaya puvvim purisam vippajahamti. __ - Su. Kr. Su. 2.1.13 4. dArANi ya suyA ceva, mittA ya taha baMdhavA / jIvaMtamaNujIvaMti, mayaM nANuvvayaMti ya / / darani ya suya ceva, mitta ya taha bamdhava. jivamtamanujivamti, mayam nanuvvayamti ya. - Utta. Su. 18.14 5. nIharaMti mayaM puttA, piyaraM paramadukkhiyA / piyaro vi tahA putte, baMdhU rAyaM ! tavaM care / nihararti mayam putta, piyaram paramadukkhiya. piyaro vi taha putte, bamdha rayam ! tavam care. -- Utta. Su. 18.15 31. azuci-bhAvanA 31. ASUCI-BHAVANA 1. imaM sarIraM aNiccaM, asuI asuisaMbhavaM / asAsayAvAsamiNaM, dukkhakesANa bhAyaNaM / / imam sariram aniccam, asuir asuisambhavam. asasayavasaminai, dukkhakesana bhayanam. --- Utta. Su. 19.13 2. mANusatte asArammi, vAhirogANa Alae / jarAmaraNapatthammi, khaNaM pi na ramAmahaM / / manusatte asarammi, vahirogana alae. jaramaranaghatthammi, khanam pi na ramamaham. - Utta. Su. 19.15

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Bhavana ( Anupreksa ) Sutra 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. - Su. Kr. Su. 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. Su. 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. Su. 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. Su. 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. Su. 19.15

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170 Pearls of Jaina Wisdom 3. dehAdo vadiritto, kammavirahio aNaMtasuhaNilayo / cokkho havei appA, idi NiccaM bhAvaNaM kujjA / / dehado vadiritto, kammavirahio anamtasuhanilayo. cokkho havei appa, idi niccam bhavanam kujja. --- Ku. A.46 4. asAsae sarIrammi, raiM novalabhAmahaM / pacchA purA va caiyavve, pheNabubbuyasannibhe / / asasae sarirammi, raim novalabhamahan. paccha pura va caiyavve, phenabubbuyasannibhe. - Utta. Su. 19.14 32. Astrava-bhAvanA 32. ASRAVA-BHAVANA 1. je AsavA te parissavA, je parissavA te AsavA / je aNAsavA te aparissavA, je aparissavA te aNAsavA / / je asava te parissava, je parissava te asava. je anasava te aparissava, je aparissava te anasava. __-Aca. Su. 1.4.2 2. AsavadArehiM sayA, hiMsAIehi kammamAsavai / jaha nAvAi viNAso, chiddehi jala uyahimajjhe / asavadarehim saya, himsaiehi kammamasavai. jaha navai vinaso, chiddehi jala uyahimajjhe. -- Raja. 1.4.9.16 3. jahA AsAviNiM NAvaM, jAiaMdhe durUhiyA / icchejjA pAramAgaMtuM, aMtarAya visIyai / / jaha asavinim navam, jaiamdhe duruhiya. icchejja paramagastum, amtaraya visiyai. - Su Kr. Su. 1.1.2.31

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Bhavana ( Anupreksa) Sutra 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. Su. 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 Aca. Su. 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. Raja. 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. Su. Kr. Su. 1.1.2.31

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172 Pearls of Jaina Wisdom 4. khaNamittasukkhA bahukAladukkhA / khanamittasukkha bahukaladukkha. - Utta. Su. 14.13 5. jassa khalu duppaNihiANi iMdiyAiM tavaM caraMtassa / so hIrai asahINehiM sArahI va turaMgehiM / / jassa khalu duppanihiani imdiyaim tavas carastassa. so hirai asahinehin sarahi va turamgehim. - Dasa. Ni. 298 6. jammasamudde bahudosavIciye dukkhajalacarAkiNNe / jIvassa paribbhamaNaM kammAsavakAraNaM hodi / / jammasamudde bahudosaviciye dukkhajalacarakinne. jivassa paribbhamanam kammasavakaranam hodi. -- Ku. A.56 7. Na kammuNA kamma khaveMti bAlA, akammuNA kamma khaveMti dhIrA / na kammuna kamma khaverti bala, akammuna kamma khavesti dhira. - Su. Kr. Su. 1.12.15 8. micchattAviradI vi ya, kasAya-jogA ya AsavA hoti / micchattaviradi vi ya, kasaya-joga ya asava hosti. --- Jayadhavala 1.9.54 9. rAgo jassa pasattho, aNukaMpAsaMsido ya prinnaamo| citamhi Nasthi kalusaM, puNNaM jIvassa Asavadi / / rago jassa pasattho, anukampasamsido ya parinamo. cittamhi natthi kalusam, punnam jivassa asavadi. -~- Panca. 135 33. saMvara-bhAvanA 33. SAMVARA-BHAVANA 1. tiuTTai u mehAvI, jANaM logaMsi pAvagaM / tuTuMti pAvakammANi, navaM kammamakuvvao / / tiuttai u mehavi, janam logamsi pavagam. tuttamti pavakammani, navam kammamakuvvao. --- Su. Kr. Su. 1.15.6

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Bhavana ( Anupreksa ) Sutra 173 4. Sensual enjoyments yield momentary pleasures but cause prolonged misery. -- Utta. Su. 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. -- Dasa. 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. -- Su. Kr. Su. 1.12.15 8. False faith, vowlessness, passions and yoga ( three channels of mind, body and speech ) are the sluice of karma. -- Jaidhavala 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. - Panca. 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. - Su. Ks. Su. 1.15.6

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174 Pearls of Jaina Wisdom 2. rudhiya chiddasahasse, jalajANe jaha jalaM tu NAsavadi / micchattAiabhAve, taha jIve saMvaro hoi / / rumdhiya chiddasahasse, jalajane jaha jalam tu nasavadi. micchattaiabhave, taha jive samvaro hoi. -- Naya. 155 3. avi appaNo vi dehammi, nAyaraMti mamAiyaM / avi appano vi dehammi, nayararti mamaiyam. - Dasa. Su. 6.22 4. kusIlavaDDhaNaM ThANaM, dUrao parivajjae / kusilavaddhanam thanam, durao parivajjae. - Dasa. 6.59 5. suhapariNAmo puNNaM, asuho pAvaM ti havadi jiivss| suhaparinamo punnam, asuho pavam ti havadi jivassa. - Panca. 132 6. micchattAviradIhiM ya kasAyajogehiM jaM ca Asavadi / daMsaNaviramaNaNiggahaNirodhaNehiM tu NAsavadi / / micchattaviradihim ya kasayajogehim jam ca asavadi. damsanaviramananiggahanirodhanehim tu nasavadi. - M. 241 7. bhogehiM ya niravayakkhA , taraMti saMsArakaMtAraM / bhogehim ya niravayakkha, tararti samsarakamtaran. ___ - Jnata. 1.6 8. saddesu a rUvesu a, gaMdhesu rasesu taha ya phAsesu / na vi rajjai na vi dussai, esA khalu iMdiappaNi hI // saddesu a ruvesu a, gardhesu rasesu taha ya phasesu. na vi rajjai na vi dussai, esa khalu imdiappani hi. -- Dasa. Ni. 295

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Bhavana ( Anupreksa ) Sutra 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. -- Dasa. Su. 6.22 4. An aspirant should keep away from all those associations that generate misconduct. - Dasa. Su. 6.59 5. An auspicious thought process of the soul secures merit while an inauspicious thought process causes demerit. - Panca. 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. Mu. 241 7. A person who is indifferent to sensual pleasures traverses the forest of birth and death. -- Inata. 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. - Dasa. Ni. 295

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176 Pearls of Jaina Wisdom 9. paccakhANeNaM icchAnirohaM jaNayai / icchAnirohaM gae ya NaM jIve savvadavvesu viNIyataNhesIibhUe viharai // paccakhanenam icchaniroham janayai. icchanirohar gae ya nam jive savvadavvesu viniyatanhesiibhue viharai. - Utta. Su. 29.14 10. jo puNa visayaviratto, appANaM savvado vi saMvarai / maNaharavisaehito, tassa phuDaM saMvaro hodi / / jo puna visayaviratto, appanam savvado vi samvarai. manaharavisaehisto, tassa phudai samvaro hodi. -Dva. A. 101 11. saMvaraphalaM tu NivvANamiti saMvarasamAdhisaMjutto / Niccujjutto bhAvaya saMvara iNamo visuddhappA / / samvaraphalar tu nivvanamiti samvarasamadhisamjutto. niccuijutto bhavaya samvara inamo visuddhappe. - Mu.743 34. nirjarA-bhAvanA 34. NIRJARA-BHAVANA 1. dhuNiyA kuliya va levavaM / kisae dehamaNAsaNAihiM / / dhuniya kuliya va levavam. kisae dehamanasanaihim. - Su. Kr. Su. 1.2.1.14 2. tavaNArAyajutteNaM, bhittUNaM kammakaMcuyaM / muNI vigayasaMgAmo, bhavAo parimuccae / tavanarayajuttenam, bhittunam kammakamcuyar. muni vigayasamgamo, bhavao parimuccae. - Utta. Su. 9.22

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Bhavana ( Anupreksa) Sutra 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. Su. 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 - Dva. 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. Su. 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. Su. 9.22

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178 3. kasehi appANaM / jarehi appANaM / / 4. 5. kasehi appanam. jarehi appanam. Pearls of Jaina Wisdom appo baMdho jayAgaM, bahuNijjara teNa mokkho tu / appo bamdho jayanam, bahunijjara tena mokkho tu. Ni. Bha. 3335 6. jaha NaM vayamAvannaM, phAsA uccAvayA phusA / na tesu viNihaNejjA, vAeNeva mahAgirI || - jahA mahAtalAgassa, sanniruddhe jalAgame / ussiMcaNAe tavaNAe, kameNaM sosaNA bhave // evaM tu saMjayassAvi, pAvakamma nirAsave / bhavakoDisaMciya kammaM, tavasA Nijjarijjai // jaha mahatalagassa, sanniruddhe jalagame. ussimcanae tavanae, kamenam sosana bhave. evam tu samjayassavi, pavakamma nirasave. bhavakodisamciya kammam, tavasa nijjarijjai. 7. bhogI bhoge pariccayamANe mahANijjare, mahApajjavasANe bhavai // Aca. Su. 1. 4.3.32 jaha nam vayamavannam, phasa uccavaya phusa. na tesu vinihannejja vaeneva mahagiri. Utta. Su. 30.5,6 Su. Kr. Su. 1.11.37 bhogi bhoge pariccayamane mahanijjare, mahapajjavasane bhavai. 35. durlabhabodhi bhAvanA 35. DURLABHABODHI - BHAVANA 1. saMbujjhaha kiM na bujjhaha, saMbohI khalu pecca dullahA / No hUvaNamanti rAio, No sulabhaM puNarAvi jIviyaM // sambujjhaha kim na bujjhaha, sambohi khalu pecca dullaha. no huvanamanti' raio, no sulabham punaravi jiviyam. Su. Kr. Su. 1.2.1.1 Bha. SU. 7.7

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Bhavana ( Anupreksa ) Sutra 179 3. Restrain yourself and annihilate all karmas. - Aca. Su. 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. Bha. 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. Su. 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. -- Su. Kr. Su. 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. Su. 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. - Su. Kr. Su. 1.2.1.1

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180 2. iha mANussae ThANe dhammamArAhiuM NarA / iha manussae thane dhammamarahium nara. Pearls of Jaina Wisdom 3. saMbujjhahA jaMtavo mANusattaM daddhuM bhayaM bAliseNa alaMbho / etadukkhe jarie va loe, sakammuNA vippariyAsuveti // sambujjhaha jamtavo manusattam, datthum bhayam balisena alambho. egamtadukkhe jarie va loe, sakammuna vippariyasuveti. - Su. Kr. Su. 1.15.15 4. itto viddhaMsamANassa, puNo saMbohi dullabhA / dullabhAo tahaccAo, je dhammaTThe viyAgare // itto viddhamsamanassa, puno sambohi dullabha. dullabhao tahaccao, je dhammattham viyagare. SU. Kr. SU. 1.7.11 3. jarA jAva na pIlei, vAhI jAva na vaDDai / jAviMdiA na hAyaMti, tAva dhammaM samAyare // Su. Kr. Su. 1.15.18 36. dharma - bhAvanA 36. DHARMA-BHAVANA 1. jA jA vaccai rayaNI, na sA paDiNiyattaI / ahammaM kuNamANassa, aphalA jaMti rAio // ja ja vaccai rayani, na sa padiniyattai. ahammam kunamanassa, aphala jamti raio. - 2. jA jA vaccai rayaNI, na sA paDiNiyattaI / dhammaM ca kuNamANassa, saphalA jaMti rAio || ja ja vaccai rayani, na sa padiniyattai. dhammam ca kunamanassa, saphala jamti raio. Utta. Su. 14.24 jara java na pilei, vahi java na vaddhai. javindia na hayamti, tava dhammam samayare. Utta SU. 14.25 Dasa. Su. 8.36

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Bhavana ( Anupreksa) Sutra 2. Dharma can be practised only in human form. (Hence human life should be utilised properly). Su. Kr. Su. 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. Su. Kr. Su. 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. Su. 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 Dasa. Su. 8.36

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182 Pearls of Jaina Wisdom 4. mAtAhiM pitAhiM luppati, No sulabhA sugaI vi peccao / __eyAiM bhayAiM pehiyA, AraMbhA viramejja suvvate / / matahim pitahim luppati, no sulabha sugai vi peccao. eyaim bhayaim pehiya, arambha viramejja suvvate. __ - Su. Kr. Su. 1.2.1.3 5. sauNI jaha paMsuguMDiyA, vihuNiya dhaMsayai siyaM rayaM / evaM daviovahANavaM, kammaM khavai tavassi mAhaNe / / sauni jaha pansugundiya, vihuniya dharsayai siyam rayam. evam daviovahanavam, kammam khavai tavassi mahane. - Su. Kr. Su. 1.2.1.15 6. labbhaMti vimalA bhoe, labbhaMti surasaMpayA / labbhaMti putta mittaM ca, ego dhammo na labbhai / / labbhamti vimala bhoe, labbharti surasampaya. labbharti putta mittam ca, ego dhammo na labbhai. -- Prastavika 7. jassatthi maccuNA sakkhaM, jassa va'tthi palAyaNaM / jo jANai na marissAmi, so hu kaMkhe sue siyA / / jassatthi maccuna sakkham, jassa va'tthi palayanam. jo janai na marissami, so hu karkhe sue siya. - Utta. Su. 14.27 8. imaM ca me aMtthi imaM ca natthi, imaM ca me kiccamimaM akiccaM / taM evamevaM lAlappamANaM, harA haraMti tti kahaM pamAo / / imam ca me atthi imam ca natthi, imam ca me kiccamimam akiccam. tam evamevam lalappamanam, hara harasti tti kaham pamao. - Utta. Su. 14.15

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Bhavana ( Anupreksa ) Sutra 183 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. -- Su. Kr. Su. 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. -- Su. Kr. Su. 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. -- Prastavika 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. Su. 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. Su. 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 (Jivatma) becomes an enlightened one (Antaratma) and supreme soul ( Paramatma). 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. Mahavira's Dharma does not allow this duality in conduct." ( Panna Samikkhae Dhammam, of Amar Muni, Published by Sanmati Jnanapeeth, Agra, Part I, p. 196 )

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186 Pearls of Jaina Wisdom 37. dharma 37. DHARMA 1. dhammo maMgalamukkiTTha, ahiMsA saMjamo tavo / devA vi taM namasaMti, jassa dhamme sayA maNo / / dhammo mamgalamukkittham, ahimsa samjamo tavo. deva vi tam namamsasti, jassa dhamme saya mano. -Dasa. Su. 1.1 2. dhammo vatthusahAvo, khamAdibhAvo ya dasaviho dhammo / rayaNattayaM ca dhammo, jIvANAM rakkhaNaM dhammo / / dhammo vatthusahavo, khamadibhavo ya dasaviho dhammo. rayanattayam ca dhammo, jivanam rakkhanam dhammo. - Dva. A.478 3. uttamakhama-maddavajjavaM sacca-sauccaM ca saMjamaM ceva / tava-cAgamakiMcaNhaM, bamha idi dasavihaM hodi / / uttamakhama-maddavajjavam sacca-sauccam ca samjamam ceva. tava-cagamakimcanham, bamha idi dasaviham hodi. - Ku. A. 70 4. je ya kaMte pie bhoe, laddhe vi piTThI kuvvaI / sAhINe cayaI bhoe, se hu. cAitti vuccaI / / je ya kamte pie bhoe, laddhe vi pitthi kuvvai. sahine cayai bhoe, se hu caitti vuccai. -- Dasa. Su. 2.3 5. jo sahassaM-sahassANaM, mAse mAse gavaM dae / tassAvi saMjamo seo, aditassa vi kiMcaNaM / / jo sahassam-sahassanam, mase mase gavam dae. tassavi samjamo seo, adimtassa vi kimcanar. - Utta. Su. 9.40

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Dharma-Marga ( Acara-Samhita) 187 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. Su. 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. -- Dva. 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. - Dasa. Su. 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. Su. 9.40 WW

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188 Pearls of Jaina Wisdom 6. dhammeNaM ceva vittiM kappemANA viharaMti / dhammenam ceva vittim kappemana viharamti. - Su. Kr. Su. 2.2.39 7. paNNA samikkhae dhamma, tattaM tattaviNicchayaM / panna samikkhae dhammam, tattam tattavinicchayam. ___ - Utta. Su. 23.25 8. asaMgihIyaparijaNassa saMgiNhaNayAe, abbhuTTeyavvaM bhavati / asamgihiyaparijanassa samginhanayae, abbhuttheyavvam bhavati. --- Stha. Su. 8 9. bhAriyA dhammasahAiyA, dhmmviijjiyaa| dhammANurAgarattA, samasuhadukkhasahAiyA / / bhari ya dhammasahaiya, dhammaviijjiya. dhammanuragaratta, samasuhadukkhasahaiya. -Upa. Su. 7.22.7 10. saMti egehiM bhikkhuhi, gAratthA saMjamuttarA / gAratyehiM ya savvehiM, sAhavo saMjamuttarA / / samti egehim bhikkhuhim, garattha samjamuttara. garatthehim ya savvehim, sahavo samjamuttara. - Utta. Su. 5.20 11. sohI ujjuabhUyassa, dhammo suddhassa ciTThaI / sohi ujjuabhuyassa, dhammo suddhassa citthai. - Utta. Su. 3.12 12. nANeNaM daMsaNeNaM ca, caritteNaM taveNa ya / khaMtIe muttIe ya, vaDDamANo bhavAhi ya // nanena damsanenam ca, carittena; tavena ya. khamtie muttie ya, vaddhamano bhavahi ya. - Utta. Su. 22.26

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Dharma-Marga ( Acara-Samhita) 189 6. Noble is that householder who earns his livelihood by fair means. -- Su. Kr. Su. 2.2.39 7. The highest wisdom makes it possible for one to recognise Dharma and ascertain the reality of things. -- Utta. Su. 23.25 8. One should always be prepared to give shelter to the shelterless and help to the helpless. -- Stha. Su. 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. -- Upa. Su. 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. Su. 5.20 11. He who is simple is pure and Dharma abides with him who is pure. - Utta. Su. 3.12 12. May you prosper with the aid of knowledge, faith, right conduct, austerity, forbearance and perfection. - Utta. Su. 22.26

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190 13. mANusattaM bhave mUlaM, lAbho devagaI bhave / mUlaccheeNa jIvANaM, NaragatirikkhattaNaM dhuvaM // manusattam bhave mulam, labho devagai bhave. mulaccheena jivanam, naragatirikkhattanam dhuvam. Utta. Su. 7.16 14. dhammo dayAvisuddho / dhammo dayavisuddho. 15. appAhArassa daMtassa, devA daMseti tAiNo / appaharassa damtassa, deva damseti taino. Pearls of Jaina Wisdom 1. dasavihe samaNadhamme paNNatte, taM jahA 16. cattAri dhammadArA-khaMtI, muttI, ajjave, maddave / cattari dhammadara-khamti, mutti, ajjave, maddave. Stha. Su. 4.4 38. zramaNa-dharma 38. SRAMANA-DHARMA - khaMtI, muttI, ajjave, maddave, lAghave, sacce, saMjame, tave, ciyAe, baMbhaceravAse / Dasasru. Su. 5.4 Bo. Pa. 25 dasavihe samanadhamme pannatte, tam jaha - kharti, mutti, ajjave, maddbve, laghave, sacce, sarjame, tave, ciyae, bambhaceravase. 2. aTTha pavayaNamAyAo, samiI guttI taheva ya / paMceva ya samiIo, tao guttIo AhiA // attha pavayanamayao, samii gutti taheva ya. pamceva ya samiio, tao guttio ahia. Stha. Su. 10 Utta. Su. 24.1

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Dharma-Marga ( Acara-Samhita ) 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. Dasasru. Su. 5.4 16. Forgiveness, contentment, simplicity and modesty -- these form the four gateways of righteousness. Thirty Eight Code of Conduct for Monks Bo. Pa. 25 1. The Sramana Dharma is of ten kinds, viz., forgiveness, freedom from greed, simplicity, modesty, humility, truthfulness, self-restraint, austerity, renunciation and celibacy. Stha. Su. 10 -- Stha. Su. 4.4 2. The eight articles of creed ( Pravacana Mata) 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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192 Pearls of Jaina Wisdom 3. iriyAbhAsesaNA''dANe, uccAre samaI iya / maNaguttI vayaguttI, kAyaguttI ya aTThamA / / iriyabhasesana'dane, ucsare samai iya. managutti vayagutti, kayagutti ya atthama. - Utta. Su. 24.2 4. appapiNDAsi-pANAsi, appaM bhAsejja suvvae / appapindasi-panasi, appam bhasejja suvvae. - Su. Kr. Su. 1.8.25 5. jahA dumassa pupphesu, bhamaro Aviyai rasaM / Na ya puSpaM kilAmei, so ya pINei appayaM / / eme e samaNA muttA, je loe saMti sAhuNo / vihaMgamA va pupphesu, dANabhattesaNe rayA / / jaha dumassa pupphesu, bhamaro aviyai rasam. na ya puppham kilamei, so ya pinei appayam. eme e samana mutta, je loe samti sahuno. vihamgama va pupphesu, danabhattesane raya. - Dasasru. Su. 1.2.3 6. nimmame nirahaMkAre, vIyarAge aNAsave / saMpatte kevalaM nANaM, sAsayaM pariNivvue / nimmame nirahamkare, viyarage anasave. sampatte kevalam nanam, sasayam parinivvue. - Utta. Su. 35.21 7. sarIramAhu nAva tti, jIvo vuccai nAvio / saMsAro aNNavo vutto, jaM taraMti mahesiNo / / sariramahu nava tti, jivo vuccai navio. samsaro annavo vutto, jam taramti mahesino. - Utta. Su. 23.73

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Dharma-Marga ( Acara-Samhita) 193 3. The five vigilances ( Samitis ) are : to be vigilant while walking ( Irya samiti), conversing ( Bhasa samiti), begging for alms ( Esana samiti), upkeep of things necessary for religious conduct ( Adana samiti) and careful disposal of wastes ( Uccara samiti). The three restraints ( Guptis ) are : perfect mind control ( Mano-gupti), ideal restraint of speech ( Vak-gupti ) and exemplary control over body ( Kaya-gupti ). - Utta. Su. 24.2 4. A self-restrained aspirant eats, drinks and talks less. -- Su. Kr. Su. 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. - Dasasru. Su. 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. Su. 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. Su. 23.73

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194 Pearls of Jaina Wisdom ihalogaNirAvekkho, appaDibaddho parammi loyamhi / juttAhAra-vihAro, rahidakasAo have samaNo / / ihalogaoiravekkho, appadibaddho parammi loyamhi. juttahara-viharo, rahidakasao have samano. - Pra. Sa. 3.26 9. AgamahINo samaNo, NevappANaM paraM viyANAdi / agamahino samano, nevappanam param viyanadi. - Pra. Sa. 3.33 10. AgamacakkhU sAhU, iMdiyacakkhUNi savvabhUdANi / agamacakkhu sahu, imdiyacakkhuni savvabhudani. - Pra. Sa. 3.34 11. jaM aNNANI kamma, khavedi bhavasayasahassa-koDIhiM / taM NANI tihiM gutto, khavedi ussAsametteNa / / jam annani kamman, khavedi bhavasayasahassa-kodihim. tam nani tihim gutto, khavedi ussasamettena. -Pra. Sa. 3.38 12. taNa-kaNae samabhAvA, pavvajjA erisA bhaNiyA / tana-kanae samabhava, pavvajja erisa bhaniya. - Bo. Pa. 47 13. na rasaTThAe bhuMjijjA, javaNaTThAe mahAmuNI / na rasatthae bhumjijja, javanatthae mahamuni. -Utta. Su. 35.17 14. sAmannamaNucaraMtassa kasAyA jassa ukkaDA hoti / mannAmi ucchuphullaM va nipphalaM tassa sAmannaM // samannamanucaramtassa kasaya jassa ukkana homti. mannami ucchuphullam va nipphalar tassa samannam. ___ - Da. Ni. 301 khaMtI a maddava'jjava-vimuttayA taha adINaya-titikkhA / AvassagaparisuddhI a hoMti bhikkhussa liMgAI / / khamti a maddava'ijava-vimuttaya taha adinaya-titikkha. avassagaparisuddhi a homti bhikkhussa limgaim. - Dasa. Ni. 349 15.

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Dharma-Marga ( Acara-Samhita) 195 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. Sa. 3.26 9. The monk who is lacking in scriptural knowledge neither knows his self nor the things other than his self. - Pra. Sa. 3.33 10. Unlike other persons, the self-realised monk sees through the eyes of the Agamas. - Pra. Sa. 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. Sa. 3.38 12. He who looks at both straw and gold alike, is said to be truly initiated. - Bo. Pa. 47 13. A great monk eats only for the sustenance of life and not for the pleasure of it. -- Utta. Su. 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. -- Dasa. 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. - Dasa. Ni. 349

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196 16. vIyarAgayAe NaM nehANubaMdhaNANi, tahANubaMdhaNANi ya vucchiMdai / viyaragayae nam nehanubamdhanani, tanhanubamdhanani ya vucchimdai. 17. sAradasalilaM va suddhahiyayA, vihaga iva vippamukkA, vasuMdharA iva savva phAsavisahA / saradasalilam va suddhahiyaya, vihaga iva vippamukka, vasumdhara iva savva phasavisaha. Pearls of Jaina Wisdom 19 muhAdAI muhAjIvI, do vi gacchanti suggaI / 18. tittagaM va kaDuaM va kasAyaM, aMbilaM va mahuraM lavaNaM vA / eyaladdhamannattha pauttaM, bhahu- ghayaM va bhuMjijja saMjae || tittagam va kaduam va kasayam, ambilam va mahuram lavanam va. eyaladdhamannattha pauttam, bhahu-ghayam va bhumjijja samjae. 21. pUyaNaTThA jasokAmI, mANa-sammANakAmae / muhadai muhajivi, do vi gacchamti suggaim. - 20. alAbhotti na soijjA, tavotti ahisAyae / alabhotti na soijja, tavotti ahisayae. Utta. Su. 29.45 Su. Kr. Su. 2.2.21 Dasasru. Su. 5.1.97 Dasasru. Su. 5.1.100 bahuM pavaI pAvaM, mAyAsallaM ca kuvvai // puyanattha jasokami mana-sammanakamae. bahum pasavai pavam, mayasallam ca kuvvai. Dasasru. Su. 5.2.6 Dasasru. Su. 5.2.35

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Dharma-Marga ( Acara-Samhita) 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. Su. Kr. Su. 2.2.21 Utta. Su. 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. Dasasru. Su. 5.1.97 19. A laity who gives alms selflessly and a detached monk both beget a noble birth. Dasasru. Su. 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. Dasasru. Su. 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. Dasasru. Su. 5.2.35

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198 22. aNumAyaM pi mehAvI, mAyAmosaM vivajjae / Pearls of Jaina Wisdom anumayam pi mehavi, mayamosam vivajjae. 23. khuhaM pivAsaM dussejjaM, sIunhaM araiM bhayaM / ahiyAse avvahio, dehadukkhaM mahAphalaM / / khuham pivasam dussejjam, siunham araim bhayam. ahiyase avvahio, dehadukkham mahaphalam. Dasasru. SU. 5.2.49 24. Na vi tA ahameva luppae, luppaMti logaMsi pANiNo / evaM sahie'hipAsae, aNihe se puTThe'hiyAsae || ita vi ta ahameva luppae, luppamti logamsi panino. evam sahie'hipasae, anihe se putthe 'hiyasae. 25. hatthasaMjae pAyasaMjae, vAyasaMjae SU. Kr. SU. 1.2.1.13 saMjaidie / ajjhapparae susamAhiappA, suttatthaM ca viANai je sa bhikkhU // hatthasamjae payasamjae, vayasamjae samjaimdie. ajjhapparae susamahiappa, suttattham ca vianai je sa bhikkhu. na jaimatte, na ya ruvamatte, na labhamatte na suenamatte. mayani savvani vivajjaitta, dhammajjhanarae ya je sa bhikkhu. 26. na jAimatte na ya rUvamatte, na lAbhamatte na sueNamatte / mayANi savvANi vivajjaittA, dhammajjhANarae ya je sa bhikkhU // Dasa. Su. 8.27 Dasa. SU. 10.15 27. savvehiM bhUehiM dayANukaMpI, khaMtikkhame saMjayabaMbhayArI / sAvajjajogaM parivajjayaMto, carejja bhikkhU susamAhiiMdie || savyehim bhuehim dayanukampi, khamtikkhame samjayabambhayari. savajjajogam parivajjayamto, carejja bhikkhu susamahiimdie. - Dasa. Su. 10.19 Utta. Su. 21.13

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Dharma-Marga ( Acara-Samhita ) 22. An enlightened monk does not indulge even a little in deceit and untruth. 199 - Dasasru. Su. 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. Dasa. 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. Su. Kr. Su. 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. Dasa. Su. 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. Dasa. Su. 10.19 Utta. Su. 21.13

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200 Pearls of Jaina Wisdom 28. savvagaMthavimukko, sIIbhUo pasaMtacitto a / jaM pAvai muttisuhaM, na cakkavaTTI vitaM lahai / / savvagamthavimukko, siibhuo pasartacitto a jam pavai muttisuhai, na cakkavatti vi tam lahai. - Bha. A. 1182 39. zramaNa kauna ? 39. SRAMANA-KAUNA ? 1. na vi muMDieNa samaNo, na oMkAreNa baMbhaNo / na muNI raNNavAseNaM, kusacIreNa na tAvaso / / na vi mumdiena samano, na oskarena barbhano. na muni rannavasenam, kusacirena na tavaso. --- Utta. Su. 25.31 2. samayAe samaNo hoi, baMbhacereNa baMbhaNo / nANeNa ya muNI hoi, taveNaM hoi tAvaso / / samayae samano hoi, bambhacerena bambhano. nanena ya muni hoi, tavenam hoi tavaso. - Utta. Su. 25.32 3. guNehi sAhU aguNehi'sAhU, giNhAhi sAhU guNa muMca'sAhU / kyiANiyA appagamappaeNaM, jo rAgadosehiM samo sa pujjo / / gunehi sahu agunehi'sahu, ginhahi sahu guna mumca'sahu. viyaniya appagamappaenam, jo ragadosehim samo sa pumjo. - Dasasru. Su. 9.3.11 4. lAbhAlAbhe suhe dukkhe, jIvie maraNe tahA / samo jiMdApasaMsAsu, tahA mANAvamANao / / labhalabhe suhe dukkhe, jivie marane taha. samo nimdapasamsasu, taha manavamanao. - Utta. Su. 19.91

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Dharma-Marga ( Acara-Samhita) 201 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. A. 1182 Thirty Nine Who is a sramana ? 1. One 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 the kusa grass. - Utta. Su. 25.31 2. A person becomes a monk by equanimity, a Brahmanaby his celibacy, a Muniby his knowledge and a hermit by his austerities. - Utta. Su. 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. - Dasasru. Su. 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. Su. 19.91

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202 5. kammuNA baMbhaNo hoi, kammuNA hoi khattio / vaisso kampuNA hoi, suddo havai kampuNA || Pearls of Jaina Wisdom kammuna bambhano hoi, kammuna hoi khattio. vaisso kammuna hoi, suddo havai kammuna. 1. samattadaMsaNAI, paidiyahaM jaijaNA suNeI ya / sAmAyAri paramaM jo, khalu taM sAvagaM biMti // 40. zrAvaka ( gRhastha ) dharma 40. SRAVAKA (GRHASTHA ) DHARMA samattadarisanai, paidiyaham jaijana sunei ya. samayari paramam jo, khalu tam savagam bimti. - Savaya. 2 2. paMceva aNuvvayAiM guNavvayAiM ca huMti tinneva / sikkhAvayAI cauro sAvagadhammo duvAlasahA || pamceva anuvvayaim gunavvayaim ca humti tinneva. sikkhavayaim cauro savagadhammo duvalasaha. Savaya. 6 3. itthI jUyaM majjaM, migavaM vayaNe tahA pharusayA ya / 'daMDapharusattamatthassa dUsaNaM satta vasaNAI || Utta. Su. 25.33 itthi juyam majjam, migavam vayane taha pharusaya ya. damdapharusattamatthassa dusanam satta vasanaim. - Br. Bha. 940 4. mAMsAsaNeNa vaDDUi dappo, dappeNa majjamahilasaI / jUyaM pi ramai to taM, pi vaNNie pAuNae dose / / mamsasanena vaddhai dappo, dappena majjamahilasai. juyam pi ramai to tam, pi vannie paunae dose. Vasu. sra. 88

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Dharma-Marga ( Acara-Samhita) 203 5. According to one's deeds, one becomes a Brahmana or a Ksatriya or a Vaisya or a Sudra. - Utta. Su. 25. 33 Forty Code of Conduct for Householders 1. A 'Sravaka' is one who is endowed with right faith and who listens everyday the preachings of the monks about right conduct. -- Savaya. 2 2. The five primary vows ( Anuvratas ), the three meritori ous vows ( Gunavratas ) and the four disciplinary vows (Siksavratas) are the twelve kinds of vows prescribed for a householder. - Savaya. 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. Bha. 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. Sra. 88

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204 Pearls of Jaina Wisdom 5. pANivaha-musAvAe, adatta-paradAraniyamaNehiM ca / aparimiicchAo'vi ya, aNuvvayAiM viramaNAI / panivaha-musavae, adatta-paradaraniyamanehim ca. aparimiicchao'vi ya, anuvvayaim viramanaim. - Atur. Pra.3 6. gAraM pi ya Avase nare, aNupuvvaM pANehiM saMjae / samayA savvattha suvvae, devANaM gacche sa logayaM / / garam pi ya avase nare, anupuvvam panehim samjae. samaya savvattha suvvae, devanam gacche sa logayam. - Su. Kr. Su. 1.2.3.13 7. sAmAiyaMmi u kae, samaNo iva sAvao havai jamhA / samaiyarmi u kae, samano iva savao havai jamha. - Vi. Bha. 2690 8. dhammo attho kAmo, bhinne te piMDiyA paDisavattA / jiNavayaNaM utinnA, avasattA hoMti nAyavvA / / dhammo attho kamo, bhinne te pimdiya padisavatta. jinavayanam utinna, avasatta homti nayavva. - Dasa. Ni. 262 9. gihavAse vi suvve| gihavase vi suvvae. - Utta. Su. 5.24 10. kayavayakammo taha sIlavaM, guNavaM ca ujjuvavahArI / / guru sussUso pavayaNa-kusalo khalu sAvago bhAve / / kayavayakammo taha silavam, gunavam ca ujjuvavahari. guru sussuso pavayana-kusalo khalu savago bhave. __ - Dharma-ratna-prakarana 33

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Dharma-Marga ( Acara-Samhita) 205 5. The five primary vows ( Anuvratas ) are partial abstinence from violence, untruth, stealing, carnality and possessiveness. - Atur. 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. - Su. Kr. Su. 1.2.3.13 7. While observing the vow of equanimity ( Samayika ), a house-holder becomes equal to a saint. - Vi. Bha. 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. - Dasa. Ni. 262 9. By adhering to the vows, even a house-holder can be pious. - Utta. Su. 5.24 10. A true 'Sravaka'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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206 Pearls of Jaina Wisdom 41. ahiMsA 41. AHIMSA 1. evaM khu NANiNo sAraM, jaM na hiMsai kaMcaNaM / ahiMsA samayaM ceva, eyAvaMtaM viyANiyA / / eyam khu nanino saram, jam na himsai kamcanar. ahimsa samayam ceva, eyavamtam viyaniya. - Su. Kr. Su. 1.11.10 2. paDhamaM nANaM tao dayA, evaM ciTThai savvasaMjae / annANI kiM kAhI, kiM vA nAhI seya pAvagaM / / padhamam nanam tao daya, evam citthai savvasamjae. annani kim kahi, kim va nahi seya pavagas. - Dasa. Su. 4.10 3. tumaMsi NAma sacceva (taM ceva) jaM haMtavvaM ti maNNasi / tumaMsi NAma sacceva jaM ajjAveyavvaM ti maNNasi / tumaMsi NAma sacceva jaM pariyAveyavvaM ti maNNasi / tumaMsi NAma sacceva jaM parighettavvaM ti maNNasi / tumaMsi NAma sacceva jaM uddaveyavvaM ti maNNasi / aMjU ceya pddibuddhjiivii| tamhA Na haMtA Na vi ghAyae / aNusaMveyaNamappANeNaM jaM haMtavvaM NAbhipatthae / tumamsi nama sacceva ( tam ceva ) jar hartavvam ti mannasi. tumassi nama sacceva jam ajjaveyavvam ti mannasi. tumamsi nama sacceva jam pariyaveyavvam ti mannasi. tumamsi nama sacceva jam parighettavvai ti mannasi. tumassi nama sacceva jam uddaveyavvam ti mannasi. amju ceva padibuddhajivi. tamha na harta na vi ghayae. anusamveyanamappanenam jar hartavvam nabhipatthae. -Aca. 1.5.5.101

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Dharma-Marga ( Acara-Samhita) 207 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. --- Su. Kr. Su. 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 ? - Dasa. Su. 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. -- Aca. Su. 1.5.5.101

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208 Pearls of Jaina Wisdom 4. savve pANA piyAuyA, suhasAyA, dukkhapaDikUlA / appiyavahA piyajIviNo, jIviukAmA savvesiM jIviyaM piyaM / / savve pana piyauya, suhasaya, dukkhapadikula. appiyavaha piyajivino, jiviukama savvesim jiviyam piyam. - Aca. Su. 1.2.3.63 na ya vittAsae prN| na ya vittasae param. - Utta. Su. 2.20 Na virujjhejja kennii| na virujjhejja kenai. - Su. Kr. Su. 1.15.13 mittiM bhUehiM kppe| mittim bhuehim kappaye. - Utta. Su. 6.2 5. tuMgaM na maMdarAo, AgAsAo visAlayaM natthi / jaha taha jayaMmi jANasu dhammamahiMsAsamaM natthi / / tumgam na mamdarao, agasao visalayam natthi. jaha taha jayammi janasu, dhammamahimsasamam natthi. - Bha. Pa.91 42. satya 42. SATYA 1. visassaNijjo mAyA va, hoi pujjo guru vva loassa / sayaNu vva saccavAI, puriso savvassa hoi pio / / visassanijjo maya va, hoi pujjo guru vva loassa. sayanu vva saccavai, puriso savvassa hoi pio. - Bha. A. 840 2. saccaM logammi sArabhUyaM, gaMbhIrataraM mhaasmuddaao| saccam logammi sarabhuyam, gambhirataram mahasamuddao. -- Prasna. 2.2

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Dharma-Marga ( Acara-Samhita) 209 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. - Aca. Su. 1.2.3.63 Hence one should not inflict pain on any creature. - Utta. Su. 2.20 Nor have any feeling of antipathy or enmity. --- Su. Kr. Su. 1.15.13 One should be friendly twoards all creatures. - Utta. Su. 6.2 5. Nothing is higher than Mount Meru nor anything more expansive than the sky. Similarly know that no Dharma is equal to Ahimsa 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. -- Prasna. 2.2

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210 Pearls of Jaina Wisdom 3. jahA hi aMdhe saha jotiNAvi, rUvAiM No passati hINanette / jaha hi amdhe saha jotinavi, ruvaim no passati hinanette. - Su. Kr. Su, 1.12.8 4. taM saccaM khu bhagavaM / tam saccam khu bhagavam. --- Prasna. Su. ( Samvaradvara ), 2 5. saccassa ANAe uvaTThie se mehAvI mAraM tarai / saccassa anae uvatthie se mehavi maram tarai. -Aca. Su. 1.3.66 6. musAvAo ya logammi, savva-sAhUhiM garahio / avissAso ya bhUyANaM, tamhA mosaM vivajjae / musavao ya logammi, savva-sahuhim garahio. avissaso ya bhuyanam, tamha mosam vivajjae. - Dasa. Su. 6.13 7. sahio dukkhamattAe puTTho No jhaMjhAe / sahio dukkhamattae puttho no jhamjhae. -Aca. Su. 1.3.3 8. pApassAgamadAraM asaccavayaNaM bhaNaMti hu jiNiMdA / papassagamadaram asaccavayanam bhanamti hu jinimda. - Bha. A. 489 9. saccami vasadi tavo, saccami saMjamo taha vase sesA vi guNA / saccaM NibaMdhaNaM hi ya, guNANamudadhIva macchANaM / / saccami vasadi tavo, saccami samjamo taha vase sesa vi guna. saccam nibhamdhanam hi ya, gunanamudadhiva macchanan. - Bha. A. 842

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Dharma-Marga ( Acara-Samhita) 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. Su. Kr. Su. 1.12.8 4. Truth is God. 211 Prasna. Su. ( Samvaradvara) 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. Aca. Su. 1.3.66 7. A person who practises truthfulness remains unmoved in the face of severe trials and tribulations. Dasa. Su. 6.13 Aca. Su. 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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212 Pearls of Jaina Wisdom 43. asteya ( acaurya ) 43. ASTEYA ( ACAURYA) 1. icchAmucchA taNhAgehi asaMjamo kaMkhA / hatthalahuttaNaM parahaDaM teNikkaM kUDayA adattaM / / icchamuccha tanhagehi asarjamo kamkha. hatthalahuttanam parahadam tenikkam kudaya adattam. - Prasna. 1.3.10 2. adattAdANaM akittikaraNaM aNajjaM sAhugarahaNijaM / / piyajaNamittajaNabheda-vippItikArakaM rAgadosabahulaM / / adattadanam akittikaranam anajjam sahugarahanijam. piyajanamittajanabheda-vippitikarakam ragadosabahulam. __-- Prasna. 1.3.9 3. cittamaMtamacittaM vA appaM vA jai vA bahuM / daMtasohaNamittaMpi uggahaM si ajAiyA / / cittamamtamacittam va appam va jai va bahui. damtasohanamittampi uggaham si ajaiya. -Dasa. Su. 6.14 4. lobhe ya baDhide puNa kajjAkajaM Naro Na ciMtedi / to appaNo vi maraNaM agaNito coriyaM kuNai / / lobhe ya badhdhide puna kajjakajjam naro na cistedi. to appano vi maranam aganimto coriyam kunai. - Bha. A. 857 5. vajjijjA tenAhaDatakkara-jogaM viruddhaM rajjaM ca / kUDatula-kUDamANaM, tappaDiruvaM ca vavahAraM / / vajjijja tenahadatakkara-jogam viruddham rajjam ca. kudatula-kudamanam, tappadiravam ca vavaharam. - Savaya. 268 6. lobhAvile AyayaI adttN| lobhavile ayayai adattam. - Utta. Su. 32.29

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Dharma-Marga ( Acara-Samhita) 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. --- Prasna. 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. - Prasna. 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. -- Dasa. Su. 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. A. 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. - Savaya. 268 6. Only when a person falls prey to greed, he is tempted to steal another's property. --- Utta. Su. 32.29

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214 Pearls of Jaina Wisdom 44. brahmacarya 44. BRAHMACARYA 1. jIvo baMbhA jIvammi, ceva cariyA havijja jA jadiNo / taM jANa baMbhaceraM, vimukkaparadeha tittissa / / jivo bambha jivammi, ceva cariya havijja ja jadino. tam jana bambhaceram, vimukkaparadeha tittissa. - Bha. A.878 2. sadde rUve ya gaMdhe ya, rase phAse taheva ya / paMcavihe kAmaguNe, niccaso parivajjae / sadde ruve ya gamdhe ya, rase phase taheva ya. pascavihe kamagune, niccaso parivajjae. - Utta. Su. 16.10 3. savvaMgaM pecchaMto, itthINaM tAsu bhuyadi dubbhAvaM / so bamhacerabhAvaM, sukkadi khalu duddharaM dharadi / savvarga peccharto, itthinam tasu bhuyadi dubbhavam. so bamhacerabhavam, sukkadi khalu duddharam dharadi. -Ku. A. 11.80 4. jaukuMbhe joiuvagUr3he, Asu'bhitatte NAsamuvayAi / evitthiyAhiM aNagArA, saMvAseNa NAsamuvayaMti // jakumbhe joiuvagudhe, asu'bhitatte nasamuvayai. evitthiyahim anagara, samvasena nasamuvayarti. - Su. Kr. Su. 1.4.1.27 vatthagaMdhamalaMkAraM, itthIo sayaNANi ya / acchaMdA je na bhuMjaMti, na se cAi tti vuccai / / je ya kaMte pie bhoe, laddhe vi piTThIkuvvai / sAhINe cayaI bhoe, se hu cAi tti vuccai / / vatthagamdhamalamkaram itthio sayanani ya. acchamda je na bhurjasti, na se cai tti vuccai. je ya kamte pie bhoe, laddhe vi pitthikuvvai. sahine cayai bhoe, se hu cai tti vuccai. -Dasa. Su. 2.2.3

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Dharma-Marga ( Acara-Samhita) 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. A. 878 2. A celibate should always give up the sensual pleasures of sound, sight, smell, taste and touch. - Utta. Su. 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. - Su. Kr. Su. 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. - Dasa. Su. 2.2.3

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216 Pearls of Jaina Wisdom 6. mokkhAbhikaMkhissa u mANavassa, saMsArabhIrussa Thiyassa dhamme / neyArisaM duttaramatthi loe, jahitthio bAlamaNoharAo / / mokkhabhikamkhissa u manavassa, samsarabhirussa thiyassa dhamme. neyarisam duttaramatthi loe, jahitthio balamanoharao. -- Utta. Su. 32.17 7. ee ya saMge samaikkamittA, suduttarA ceva bhavaMti sesA / jahA mahAsAgaramuttarittA, naI bhave avi gaMgAsamANA / / ee ya sarge samaikkamitta, suduttara ceva bhavarti sesa. jaha mahasagaramuttaritta, nai bhave avi gamgasamana. - Utta. Su. 32.18 8. rasA pagAmaM na niseviyavvA, pAyaM rasA dittikarA narANaM / dittaM ca kAmA samabhiddavaMti, dumaM jahA sAuphalaM va pakkhI / / rasa pagamam na niseviyavva, payar rasa dittikara naranam. dittam ca kama samabhiddavasti, dumam jaha sauphalam va pakkhi. - Utta. Su. 32.10 9. jahA davaggI pauriMdhaNe vaNe, samAruo novasamaM uvei / eviMdayaggI vi pagAmabhoiNo, na baMbhayArissa hiyAya kassaI / / jaha davaggi paurimdhane vane, samaruo novasamam uvei. evimdayaggi vi pagamabhoino, na bambhayarissa hiyaya kassai. - Utta. Su. 32.11 10. tellokkADaviDahaNo, kAmaggI visayarukkhapajjalio / jovvaNataNillacArI, jaM Na Dahai so havai dhaNNo / / tellokkalavinahano, kamaggi visayarukkhapajjalio. jovvanatanillacari, jam na dahai so havai dhanno. - Bha. A. 1115

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Dharma-Marga ( Acara-Samhita) 217 6. To a man who longs for liberation, who is afraid of the Samsara 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. Su. 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. Su. 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. Su. 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. Su. 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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218 Pearls of Jaina Wisdom 11. jaha sIlarakkhayANa, purisANaM NididAo mahilAo / taha sIlarakkhayANaM, mahilANaM NididA purisA / / jaha silarakkhayana, purisanam simdidao mahilao. taha silarakkhayanam, mahilanam simdida purisa. - Bha. A. 988 12. kiM puNa guNasahidAo, itthIo atthi vitthaDajasAo / NaradogadevadAo, devehiM vi vaMdaNijjAo / / kim puna gunasahidao, itthio atthi vitthadajasao. naradogadevadao, devehim vi vamdanijjao. - Bha. A. 995 13. viNaya-sIla-tava-niyamaguNasamUhaM taM baMbhaM bhagavaMtaM / gaha-gaNa-nakkhata-tAragANaM vA jahA uDupatI / / vinaya-sila-tava-niyamagunasamaham tam bambham bhagavamtam. gaha-gana-nakkhata-taraganam va jaha udupati. -Prasna. 2.4.27 14. vAU va jAlamaccei, piyA logaMsi ithio / ithio je Na sevaMti, AdimokkhA hu te jaNA / vau va jalamaccei, piya logamsi itthio. itthio je na sevamti, adimokkha hu te jana. - Su. Kr. Su. 1.15.8-9 15. jahA NaI veyaraNI, duttarA iha sammatA / evaM logaMsi NArIo, duttarA amaImayA / / jaha nai veyarani, duttara iha sammata. evam logamsi nario, duttara amaimaya. - Su. Kr. Su. 1.3.4.16 16. deva-dANava-gaMdhavvA, jakkha-rakkhasa-kinarA / baMbhayAriM namasaMti, dukkaraM je karaMti taM / / deva-danava-gamdhavva, jakkha-rakkhasa-kinnara. bambhayarim namassamti, dukkaram je karamti tan. - Utta. Su. 16.16

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Dharma-Marga ( Acara-Samhita) 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. Su. Kr. Su. 1.15.8.9 15. Just as the river Vaitarani ( 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', Danavas2, Gandharvas3, Yaksas3, Raksasas3 and Kinnaras3 pay homage to a celibate monk who stands rooted in the difficult vow of celibacy. 2. Demons Prasna. 2.4.27 -- Utta. Su. 16.16 3. Demi-Gods.

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220 Pearls of Jaina Wisdom 45. aparigraha 45. APARIGRAHA kasiNaM pi jo imaM loyaM, paDipuNNaM dalejja ikkassa / teNA'vi se Na saMtusse, ii duppUrae ime AyA / / kasinam pi jo imam loyam, paoipunnas dalejja ikkassa. tena'vi se na sartusse, ii duppurae ime aya. - Utta. Su. 8.16 2. thAvaraM jaMgamaM ceva, dhaNaM dhaNNaM uvakkharaM / paccamANassa kammehiM, NAlaM dukkhATha moyaNe / / thavarar jamgamam ceva, dhanam dhannam uvakkharam. paccamanassa kammehim, nalam dukkhau moyane. - Utta. Su. 6.6 3. khettaM vatthu hiraNaM ca, puttadAraM ca baMdhavA / caittA NaM imaM dehaM, gaMtavvamavassa me // khetta vatthuo hirannam ca, puttadaram ca bamdhava. caitta nam imam deham, gamtavvamavassa me. - Utta. Su. 19.17 4. vittaM soyariyA ceva, savvameyaM na tANai / saMkhAe jIviyaM ceva, kammuNA u tiuTTai / / vittam soyariya ceva, savvameyam na tanai. sarmkhae jiviyam ceva, kammuna u tiuttai. - Su. Kr. Su. 1.1.5 5. jo bahumullaM vatthu, appamUleNa va giNhedi / bIsariyaM pi na giNhadi, lAbhe yUthe hi tUsedi / jo bahumullam vatthum, appamulena neva ginhedi. bisariyam pi na ginhadi, labhe yuthe hi tusedi. -Dva. A.335

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Dharma-Marga ( Acara-Samhita) 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. Su. 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. Su. 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. Su. 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. ---- Dva. A. 335

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222 6. vitteNa tANaM na labhe pamatte, imammi loe aduvA paratthA / dIvappaNaTTe va anaMtamohe, NeyAuyaM dadrumadaTTumeva // vittena tanam na labhe pamatte, imammi loe aduva parattha. divappanatthe va anamtamohe, neyauyam datthumadatthumeva. Pearls of Jaina Wisdom 7. je pAvakammehi dhaNaM maNusA, samAyayaMtI amaI gayAha / pahAya te pAsa paryaTTie gare, verANubaddhA NarayaM uveMti / je pavakammehi dhanam manusa, samayayamti amaim gayaha. pahaya te pasa payattie nare, veranubaddha narayam uvemti. 8. AukkhayaM ceva abujjhamANe, mamAi se sAhasakArI maMde / aho ya rAo paritappamANe, aTThe su mUr3he ajarAmare vva // aukkhayam ceva abujjhamane, mamai se sahasakari mamde. aho ya rao paritappamane, atthe su mudhe ajaramare vva. 9. viyANiyA dukkhaviddhaNaM ghaNaM, mamattabaMdhaM ca mahabbhayAvahaM / suhAvahaM dhammadhuraM aNuttaraM, dhAreha nivvANaguNAvahaM mahaM || viyaniya dukkhavivaddhanam dhanam, mamattabamdhamn ca mahabbhayavaham. suhavaham dhammadhuram anuttaram, dhareha nivvanagunavaham maham. Utta. Su. 4.5 SU. Kr. SU. 1.10.18 Utta. Su. 4.2 Utta. SU. 19.99

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Dharma-Marga ( Acara-Samhita) 223 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. Su. 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. Su. 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. - Su. Kr. Su. 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. Su. 19.99

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224 46. tapa 46. TAPA 1. visayakasAya - viNiggaha- bhAvaM kAUNa jhANasajjhAe / jo bhAvai appANaM, tassa tava hodi NiyameNa // Pearls of Jaina Wisdom visayakasaya-viniggaha-bhavam kauna jhanasajjhae. jo bhavai appanam, tassa tava hodi niyamena. Adh. Sa. 18.156 5. 2. so tavo duviho vutto, bAhirabdhaMtaro tahA / bAhiro chavviho vutto, evamabbhaMta tavo // so tavo duviho vutto, bahirabbhamtaro taha. bahiro chavviho vutto, evamabbhamtaro tavo. 3. aNasaNamUNoyariyA, bhikkhAyariyA ya rasapariccAo / kAyakileso saMlINayA ya, bajjho tavo hor3a || - 4. so nAma aNasaNatavo, jeNa maNo'maMgalaM na ciMtei / jeNa na iMdiyahANI, jeNa ya jogA na hAyaMti // anasanamunoyariya, bhikkhayariya ya rasapariccao. kayakileso samlinaya ya, bajjho tavo hoi. balaM thAmaM ca pehAe, saddhAmAruggamappaNo / khettaM kAlaM ca vinnAya, taha'ppANaM nijuMjae || - Utta. Su. 30.7 -------------- so nama anasanatavo, jena mano'mamgalam na cimtei. jena na imdiyahani, jena ya joga na hayamti. Utta. Su. 30.8 balam thamam ca pehae, saddhamaruggamappano. khettam kalam ca vinnaya, taha'ppanam nijumjae. Dasa. Su. 8.35 Ma. Sa. 134

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Dharma-Marga ( Acara-Samhita) 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. Sa. 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. Su. 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. Su. 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. - Dasa. Su. 8.35

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226 Pearls of Jaina Wisdom 6. jahA mahAtalAgassa, sanniruddhe jalAgame / ussiMcaNAe tavaNAe, kameNaM sosaNA bhave // evaM tu saMjayassAvi, pAvakamma- nirAsave | bhavakoDIsaMciyaM kammaM, tavasA NijjarijjaI || jaha mahatalagassa, sanniruddhe jalagame. ussimcanae tavanae, kamenam sosana bhave. evam tu samjayassavi, pavakamma-nirasave. bhavakodisamciyam kammam, tavasa nijjarijjai. Utta. Su. 30.5,6 7. jo jassa u AhAro, tatto omaM tu jo kare / jahanneNegasitthAI, evaM davveNa U bhave // jo jassa u aharo, tatto omar tu jo kare. jahannenegasitthai, evam davvena u bhave. 8. pAyacchittaM viNao, veyAvacce taheva sajjhAo / jhANaM ca viussaggo, eso abbhitaro tavo // payacchittam vinao, veyavacce taheva sajjhao. jhanam ca viussaggo, eso abbhimtaro tavo. - 9. nANaM ca daMsaNaM ceva, caritaM ca tavo tahA / eyaM magga- maNuppattA, jIvA gacchaMti suggaIM // nanam ca damsanam ceva, carittam ca tavo taha. eyam magga manuppatta, jiva gacchanti suggaim. Utta. Su. 28.3 Utta. Su. 30.15 - 10. sakkhaM khudIsai tavoviseso, na dIsaI jAivisesa koI / sakkham khu disai tavoviseso, na disai jaivisesa koi. Utta. SU. 12.37 Utta. SU. 30.30 --

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Dharma-Marga ( Acara-Samhita) 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. Su. 30.5,6 7. A person who controls his intake of food, by consuming at least a morsel less than his appetite, performs Dravya Unodari.* Utta. Su. 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. Su. 30.30 9. Persons who tread the path of knowledge, faith, conduct and austerity get higher existence. Utta. Su. 28.3 10. The importance of austerity is obvious but what is the importance of caste? Utta. Su. 12.37 * Unodari ( 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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228 Pearls of Jaina Wisdom 11. tavo joI jIvo joiThANaM, jogA suyA sarIraM kArisaMgaM / kammehA saMjama joga saMtI, homaM huNAmi isiNaM pasatthaM / / tavo joi jivo joithanam, joga suya sariram karisamgam. kammeha samjama joga samti, homam hunami isinam pasattham. - Utta. Su. 12.44 12. tapyate aNeNa pAvaM kammamiti tapo / tapyate anena pavam kammamiti tapo. -Ni. Cu.46 13. iMdiyANi kasAye ya, gArave ya kise kuru / No vayaM pasaMsAmo, kisaM sAhu sarIragaM / / imdiyani kasaye ya, garave ya kise kuru. no vayam pasamsamo, kisam sahu sariragan. -Ni. Bha. 3758 14. taveNa vodANa jaNayai / tavena vodana janayai. - Utta. Su. 29.28 15. no ihalogaTThayAe, tavamahiTThijjA / no paralogaTThayAe, tavamahiTThijjA / / no kitti-vaNNa-sadda-silogaTThayAe tava mahiTThijjA / na'nnattha nijjaraTThayAe tavamahiTThijjA / no ihalogatthayae, tavamahitthijja. no paralogatthayae, tavamahitthijja. no kitti-vanna-sadda-silogatthayae tava mahitthijja. na'nnattha nijjaratthayae tavamahitthijja. - Dasasru. Su. 9.4.4

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Dharma-Marga ( Acara-Samhita ) 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. Su. 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. Bha. 3758 14. By observing austerity one acquires the power to destroy the karmas and purify his soul. Ni. Cu. 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. Su. 29.28 Dasasru. Su. 9.4.4

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230 Pearls of Jaina Wisdom 47. kSamA 47. KSAMA 1. koheNa jo Na tappadi, sura-Nara-tiriehi kIramANe vi / uvasagge vi raudde, tassa khamA NimmalA hodi / / kohena jo na tappadi, sura-nara-tiriehi kiramane vi. uvasagge vi raudde, tassa khama nimmala hodi. - Karti. 364 khAmemi savve jIvA, savve jIvA khamaMtu me / mittI me savvabhUesu, veraM majhaM na keNai / / khamemi savve jiva, savve jiva khamartu me. mitti me savvabhuesu, veram majjham na kenai. - Ava. Su. 4.5. 3. jai kiMci pamAeNaM, na suTu bhe vaTTiyaM mae puvviM / taM me khAmemi aha, nissallo nikkasAo a / jai kimci pamaenan, na sutthu bhe vattiyam mae puvvim. tam me khamemi aha, nissallo nikkasao a. __- Br. Bha. 1368 4. kohavijae NaM khaMtiM jaNayai / kohavijae nam khamtim janayur. - Utta. Su. 29.67 5. khamAvaNayAe NaM palhAyaNabhAvaM jaNayai / khamavanayae nam palhayanabhavam janayai. - Utta. Su. 29.19 6. rAgeNa va doseNa va jaM me akadaNhuyaM pamAdeNa / jo me kiMcivi bhaNio tamahaM sammaM khamAbemi // ragena va dosena va jam me akadanhuyam pamadena. jo me kimcivi bhanio tamaham sammam khamabemi. - Mu. 58

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Dharma-Marga ( Acara-Samhita) 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. - Karti. 364 2. I forgive all living beings, may all living beings forgive me. I cherish friendliness towards all and harbour enmity towards none. - Ava. Su. 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. Bha. 1368 4. When anger is conquered, the spirit of forgiveness springs in the soul. -- Utta. Su. 29.67 5. The soul experiences infinite happiness by forgiveness. -- Utta. Su. 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. - Mu. 58

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232 Pearls of Jaina Wisdom 48. samabhAva 48. SAMABHAVA 1. Na sakkA Na souM saddA, sotavisayamAgayA / rAgadosA u je tattha, te bhikkhU parivajjae / na sakka na soum sadda, sotavisayamagaya. ragadosa u je tattha, te bhikkhu parivajjae. -Ava. Cu. 2.15.72 2. Na sakkA rUvamaTTa, cakkhavisayamAgayaM / rAgadosA u je tattha, te bhikkhU parivajjae / / na sakka ruvamaddatthum, cakkhuvisayamagayam. ragadosa u je tattha, te bhikkhu parivajjae. - Ava. Cu. 2.15.73 3. Na sakkA gaMdhamagghAuM, NAsAvisayamAgayaM / rAgadosA uje tattha, te bhikkhU parivajjae / na sakka gamdhamagghaui, nasavisayamagayam. ragadosa u je tattha, te bhikkhu parivajjae. -Ava. Cu. 2.15.74 4. Na sakkA rasamassAuM, jIhAvisayamAgayaM / rAgadosA uje tattha, te bhikkhu parivajjae / / na sakka rasamassaur, jihavisayamagayam. ragadosa u je tattha, te bikkhu parivajjae. -Ava. Cu. 2.15.75 5. Na sakkA phAsamaveeuM, phAsaM visayamAgayaM / rAgadosA u je tattha, te bhikkhU parivajjae / na sakka phasamaveeur, phasam visayamagayar. ragadosa u je tattha, te bhikkhu parivajjae. - Ava. Ch. 2.15.76 6. cArittaM khalu dhammo, dhammo jo so samo tti NiTThio / mohakkhoha vihINo, pariNAmo appaNo hu samo // carittam khalu dhammo, dhammo jo so samo tti niddittho. mohakkhoha vihino, parinamo appano hu samo. - Pra. Sa. 1.7

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Dharma-Marga ( Acara-Samhita) 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. Cu. 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. Sa. 1.7

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234 Pearls of Jaina Wisdom 7. samaNo samasuha-dukkho, bhaNido suddhovogo tti| samano samasuha-dukkho, bhanido suddhovogo tti.. - Pra. Sa. 1.14 8. samabhAvaH sAmAiyaM / samabhavah samaiyar. - Su. Kr. Cu. 1.2.2 jassa Na vijjadi rAgo, doso moho va savvadavvesu / NAsavadi suhaM asuhaM samasuhadukkhassa bhikkhussa / / jassa na vijjadi rago, doso moho va savvadavvesu. nasavadi suham asuham, samasuhadukkhassa bhikkhussa. - Panca. 142 dujjaNa-vayaNacaDakkaM, NiTura-kaDuyaM sahati sappurisA / dujjana-vayanacadakkam, nitthura-kaduyam saharnti sappurisa. - Bha. Pa. 107 10. 11. savvaM jagaM tU samayANupehI, piyamappiyaM kassaivi No karejjA / savvam jagam tu samayanupehi, piyamappiyam kassaivi no karejja. - Su. Kr. Su. 1.10.7 12. samabhAvo samAiyaM, taNa-kaMcaNa-sattu-mittavisao tti / nirabhissaMgaM cittaM, uciyapavittippahANaM ca / / samabhavo samaiyam, tana-kamcana-sattu-mittavisao tti. nirabhissamgar cittar, uciyapavittippahanai ca. -Ni. Cu.2846 13. saddesu a rUvesu a, gaMdhesu rasesu taha ya phAsesu / na vi rajjai na vi dussai, esA khalu iMdiappaNihI / / saddesu a ruvesu a, gardhesu rasesu taha ya phasesu. na vi rajjai na vi dussai, esa khalu imdiyappanihi. - Dasa. Ni. 295

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Dharma-Marga ( Acara-Samhita) 7. A monk is said to be absorbed in pure consciousness if he is indifferent to joy and sorrow. 8. Samayika 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. Sa. 1.14 ---- Su. Kr. Cu. 1.2.2 10. Noble persons patiently bear the harsh, wounding and humiliating utterences of the wicked. Panca. 142 11. Looking at all people with an impartial mind, one should not do anything either to favour or to harm them. Su. Kr. Su. 1.10.7 Bha. Pa. 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 samayika. Ni. Cu. 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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236 Pearls of Jaina Wisdom 49. anAsakti 49. ANASAKTI 1. jIviyaM NAbhikaMkhejjA, maraNaM No vi patthae / duhao vi Na sajjejA, jIvie maraNe tahA / / jiviyam nabhikarkhejja, maranam no vi patthae. duhao vi na sajjeja, jivie marane taha. -Aya. Su. 1.8.8.4 2. na lippaI bhavamajhe vi saMto, jaleNa vA pokkhariNIpalAsaM / na lippai bhavamajjhe vi sasto, jalena va pokkharinipalasam. --- Utta. Su. 32.47 3. iha loe nippivAsassa, natthi kiMci vi dukkaraM / iha loe nippivasassa, natthi kimci vi dukkaram. -- Utta. Su. 19.45 4. rUvesu jo giddhimuvei tivvaM, akAliyaM pAvai se viNAsaM / rAgAure se jaha vA payaMge, Aloyalole samuvei maccu / / ruvesu jo giddhimuvei tivvam, akaliyam pavai se vinasar. ragaure se jaha va payamge, aloyalole samuvei maccum. - Utta. Su. 32.24 5. Nahi Niravekkho cAgo, Na havadi bhikkhussa AsayavisuddhI / avisuddhassa ya citte, kahaNu kammakkhao vihio / / nahi niravekkho cago, na havadi bhikkhussa asayavisuddhi. avisuddhassa ya citte, kahanu kammakkhao vihio. -Pra. Sa. 3.20 6. na veraggaM mamatteNaM / na veraggar mamattenam. - Br. Bha. 3385 7. AsaM ca chaMdaM ca vigiMca dhiire| asam ca chamdam ca vigiaca dhire. - Aca. Su. 1.2.4.86

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Dharma-Marga ( Acara-Samhita) 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. - Aca. Su. 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. Su. 32.47 3. Nothing is impossible in this world for a person who is free from all desires. -- Utta. Su. 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. Su. 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. Sa. 3.20 6. A person who has attachment, cannot renounce the world. -- Br. Bha. 3385 7. Serene one! give up all expectations, desires and prodigality. - Aca. Sa. 1.2.4.86 ronal use only

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238 Pearls of Jaina Wisdom 8. NANI rAgappajaho hi savvadavvesu kamma-majjhagado / No lippadi rajaeNa du, kaddamamajjhe jahA kaNayaM / / aNNANI puNa ratto hi savva davvesu kamma-majjhagado / lippadi kammarayeNa du, kaddamamajjhe jahA lohaM // nani ragappajaho hi savvadavvesu kamma-majjhagado. no lippadi rajaena du, kaddamamajjhe jaha kanayam. annani puna ratto hi savva davvesu kamma-majjhagado. lippadi kammarayena du, kaddamamajjhe jaha lohar. - Sa. Sa. 218-219 50. Arjava-dharma 50. ARJAVA-DHARMA 1. jo ciMtei Na vaMkaM, Na kuNadi vaMkaM Na jaMpade vaMkaM / Na ya govadi NiyadosaM, ajjava-dhammo have tassa / / jo cimtei na varkar, na kunadi vamkam na jampade varkar. na ya govadi niyadosam, ajjava-dhammo have tassa. -Dva. A. 396 2. jai vi ya NigiNe kise care, jai vi ya bhuMjiya mAsamaMtaso / je iha mAyAi mijjaI, AgaMtA gabmAya'aNaMtaso / / jai vi ya nigine kise care, jai vi ya bhumjiya masamartaso. jo iha mayai mijjai, agamta gabbhaya'anamtaso. - Su. Kr. Su. 1.2.1.9 3. mAse mAse u jo bAlo, kusaggeNaM tu bhuMjae / na so suakkhAya-dhammassa, kalaM agghai solasiM // mase mase u jo balo, kusaggenam tu bhumjae. na so suakkhaya-dhammassa, kalam agghai solasim. - Utta. Su. 9.44

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Dharma-Marga ( Acara-Samhita) 239 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. Sa. 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. - Dva. 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. -- Su. Kl. Su. 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. Su. 9.44

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240 Pearls of Jaina Wisdom 4. mAyAvijaeNaM ajjavaM jaNayai / mayavijaenam ajjavam janayai. _ - Utta. Su. 29.69 5. jaha bAlo jaMpato, kajjamakajjaM ca ujjuyaM bhaNai / taM taha AloijjA, mAyAmayavippamuko u // jaha balo jampamto, kajjamakajjar ca ujjuyam bhanai. tam taha aloijja, mayamayavippamuko u. -Maha. Pra.22 6. egamavimAyI mAyaM kaTTa AloejjA / jAva paDivajjejA atthi tassa ArAhaNA / / egamavimayi mayam kattu aloejja. java padivajjeja atthi tassa arahana. - Stha. Su. 8 51. mArdava-dharma 51. MARDAVA-DHARMA 1. kula-rUva-jAdi-buddhisu, tava-suda-sIle gAravaM kiMci / jo Na vi kuvvadi samaNo, maddavadhammaM have tassa / / kula-rava-jadi-buddhisu, tava-suda-sile garavam kimci. jona vi kuvvadi samano, maddavadhammam have tassa. - Ku. A.72 jo avamANakaraNaM, dosaM pariharai NiccamAutto / so NAma hodi mANI, Na du guNacatteNa mANeNa // jo avamanakaranam, dosam pariharai niccamautto. so nama hodi mani, na du gunacattena manena. - Bha.A. 1429 3. se asaI uccAgoe, asaI NIyAgoe / No hINe / No Airite / No pIhae / iti saMkhAya, ke goyAvAI ? ke mANAvAI ? kaMsi vA ege gijjhe? se asaim uccagoe, asaim niyagoe. no hine. no airitte. no pihae. iti sarkhaya, ke goyavai ? ke manavai ? kamsi va ege gijjhe ? -Aca. Su. 1.2.3.49-50

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Dharma-Marga ( Acara-Samhita) 241 4. By conquering deceit, a person gains humility. - Utta. Su. 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. - Maha. Pra, 22 6. A person who atones for the misdeeds carelessly done by him, is a true aspirant. - Stha. Su. 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. A. 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 ? -- Aca. Su. 1.2.3.49-50

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242 Pearls of Jaina Wisdom 4. mANavijaeNaM maddavaM jaNayai / manavijaenam maddavam janayai. -- Utta. Su. 29.68 5. mANI visso savvassa, hodi kalaha-bhaya-vera-dukkhANi / pAvadi mANI NiyadaM, iha-paraloe ya avamANaM / / mani visso savvassa, hodi kalaha-bhaya-vera-dukkhani. pavadi mani niyadam, iha-paraloe ya avamanam. - Bha. A. 1377 52. AkiJcanya-dharma 52. AKINCANYA-DHARMA 1. ahamikko khalu suddho, daMsaNaNANamaiyo sadA'rUvI / Na vi asthi majjha kiMci vi, aNNaM paramANumettaM pi / ahamikko khalu suddho, darisanananamaiyo sada'ruvi. na vi atthi majjha kimci vi, annam paramanumettam pi. -- Sa. Sa. 1.38 2. eeNaM lAbheNaM tussai parassa lAbhaM No AsAei -- doccA suhsejjaa| eenam labhenam tussai parassa labham no asaei -- docca suhasejja. - Stha. Su. 4.3 3. hoUNa ya NissaMgo, NiyabhAvaM Niggahittu suhaduhadaM / NibaMdeNaM du vaTTadi, aNayAro tassa''kiMcaNNaM / / houna yanissamgo, niyabhavam niggahittu suhaduhadar. niddarmdenam du vattadi, anayaro tassa'kimcannam. - Ku. A.79

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Dharma-Marga ( Acara-Samhita) 243 4. When pride is overcome, a person becomes modest. -- Utta. Su. 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. A. 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. Su. 1.38 2. A person who is contented and does not desire a share in other's profits sleeps happily. -- Stha. Sa. 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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244 Pearls of Jaina Wisdom 53. dAna 53. DANA 1. AhArosaha-satthAbhaya-bheo, jaM cauvvihaM dANaM / taM vuccai dAyavvaM, NiddiTThamusAvayajjhayaNe / / aharosaha-satthabhaya-bheo, jam cauvviham danam. tam vuccai dayavvam, nidditthamusavayajjhayane. - Vasu. Sra. 233 2. jo muNi bhuttavasesa, bhuMjadi so bhuMjade jiNudiTuM / saMsArasArasokkhaM, kamaso NivvANavarasokkhaM // jo muni bhuttavasesam, bhumjadi so bhumjade jinuditthar. samsarasarasokkham, kamaso nivvanavarasokkham. __ - Ra. Sa. 22 3. jaM kIrai parirakkhA, NiccaM maraNa-bhayabhIru-jIvANaM / taM jANa abhayadANaM, siMhAmaNi savvadANANaM / / jam kirai parirakkha, niccarm marana-bhayabhiru-jivanam. tam jana abhayadanas, simhamanim savvadananan. ___ - Vasu. Sra. 238 4. dANaM ... ... mukkhaM sAvayadhamme / danam ... ... mukkham savayadhamme. - Ra. Sa. 11 dullahA u muhAdAI, muhAjIvI vi dullahA / muhAdAI muhAjIvI, do vi gacchaMti suggaI / / dullaha u muhadas, muhajivi vi dullaha. muhadai muhajivi, do vi gacchamti suggaim. -~- Dasasru. Su. 5.1.100

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Dharma-Marga ( Acara-Samhita) 245 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 ( Upasakadhyayana Sutra ), this four-fold charity is declared worthy of performance. - Vasu. Sra. 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. Sa. 22 3. Of all kinds of charity, the charity of giving protection to living beings in fear of death is known as Abhayadana. which is supreme amongst all charities. -- Vasu. Sra. 238 4. Charity is the most important virtue of every laity. - Ra. Sa. 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. -- Dasasru. Su. 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. Yuvacarya Dr. Sivamuni 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." ( Dhyana Eka Divya Sadhana, Hindi, p. 14).

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248 Pearls of Jaina Wisdom 54. dhyAna 54. DHYANA 1. sIsaM jahA sarIrassa, jahA mUlaM dumassa ya / savvassa sAdhudhammassa, tahA jhANaM vidhIyate / / sisam jaha sarirassa, jaha mulam dumassa ya. savvassa sadhudhammassa, taha jhanam vidhiyate. -Rsi. 22.13 2. jaM thiramajjhavasANaM, taM jhANaM jaM calaM tayaM cittaM / taM hojja bhAvaNA vA, aNupehA vA ahava ciMtA / / jam thiramajjhavasanam, tam jhanam jam calam tayam cittam. tam hojja bhavana va, anupeha va ahava cimta. -- Dhyana. 2 3. jassa na vijjadi rAgo, doso moho va jogaparikammo / tassa suhAsuhaDahaNo, jhANamao jAyae aggI / / jassa na vijjadi rago, doso moho va jogaparikammo. tassa suhasuhadahano, jhanamao jayae aggi. - Paica. 146 4. thirakayajogANaM puNa, muNINa jhANe suniccalamaNANaM / gAmammi jaNAiNNe, suNNe raNe va Na viseso / / thirakayajoganam puna, munina jhane suniccalamananam. gamammi janainne, sunne ranne va na viseso. - Dhyana. 36 5. jaha cirasaMciyamiMdhaNa-manalo, pavaNasahio duyaM dahai / taha kammeMdhaNamamiyaM, khaNeNa jhANANalo Dahai / / jaha cirasamciyamimdhana-manalo pavanasahio duyam dahai. taha kammemdhanamamiyar, khanena jhananalo dahai. -Dhyana. 101

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Meditation 249 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. -- Rsi. 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. -- Dhyana. 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. - Panca. 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. -- Dhyana. 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. --- Dhyana. 101

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250 Pearls of Jaina Wisdom 6. suNNIkayammi citte, NUNaM appA payAsei / sunnikayammi citte, nunam appa payasei. -- Bha. A. 74 7. oyaM cittaM samAdAya jhANaM samupajjai / oyam cittam samadaya jhanam samupajjai. Dasasru. Su. 5.1 8. na kasAyasamutthehi ya, vAhijjai mANasehiM dukkhehiM / IsA-visAya-sogAiehiM, jhANovagayacitto / na kasayasamutthehi ya, vahijjai manasehim dukkhehim. isa-visaya sogaiehim, jhanovagayacitto. -Dhyana. 103 9. vajjiya-sayala-viyappo, appasarUve maNaM NiruMdhato / jaM ciMtadi sANaMde taM dhammaM uttamaM jjhANaM / / vajjiya - sayala - viyappo, appasaruve manam nirumdhamto. jam cimtadi sanamde tar dhammar uttamar jjhanam. - Ka. A. 482 10. jaM baddhaM pi na ciTThai, vArijjaMtaM vi sarai asese / jhANabaleNa taM pihu, samameva vilijjai cittaM / / jam baddham pi na citthai, varijjantam vi sarai asese. jhanabalena tam pihu, samameva vilijjai cittam. - Atma. 9 11. cittasseggayA havai jhANaM / cittasseggaya havai jhanam. -Ava. Ni. 1499 12. aTTaM rudaM dhamma sukkaM jhANAi tattha aMtAI / nivvANNasAhaNAiM bhavakAraNaM-maTTaruddAiM / / attam ruddar dhammam sukkam jhanai tattha amtaim. nivvannasahanaim bhavakaranam-mattaruddaim. -- Dhyana. 5

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Meditation 251 6. When the conscience is freed from sensual pleasures, the reflection of the soul can be seen in it. - Bha. A. 74 7. Meditation is perfected when the thought process becomes pure and sublime. - Dasasru. Su. 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. -- Dhyana. 103 9. To give up all fallacies and to be absorbed in the contemplation of the self is supreme Dharma Dhyana. - Ka. A. 482 10. The irresolute and fleeting mind which is difficult to be controlled and conquered becomes steadfast and tranquil by meditation -- Atma. 9 11. To concentrate one's mind upon one subject is meditation. - Ava. Ni. 1499 12. Of the four kinds of meditation, mournful ( Arta Dhyana) and wrathful ( Raudra Dhyana ) cause birth and death in mundane existence and righteous or analytic ( Dharma Dhyana) and purest ( Sukla Dhyana ) are instrumental in emancipation. -- Dhyana. 5

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252 13. aTTaruddANi vajjitA, jhAejjA susamAhie / dhammasukkAI jhANAI, jhANaM taM tu buhA vae / Pearls of Jaina Wisdom attaruddani vajjita, jhaejja susamahie. dhammasukkaim jhanaim, jhanam tam tu buha vae. Utta. SU. 30.35 55. sAmAyika 55. SAMAYIKA 1. uvaNIyatarassa tAiNo, bhayamANassa vivikkamAsaNaM / sAmAiyamAhu tassa jaM, jo appANaM bhae Na daMsae || uvaniyatarassa taino, bhayamanassa vivikkamasanam. samaiyamahu tassa jam, jo appanam bhae na damsae. Su. Kr. Su. 1.2.2.17 - 2. apaDiNNassa lavAvasakkiNo sAmAiyamAhu tassa jaM / apadinnassa lavavasakkino samaiyamahu tassa jam. Su. Kr. Su. 1.2.2.20 3. jIvidamaraNe lAbhAlAbhe saMjoyavippaoge ya / baMdhuri - suha- dukkhAdisu samadA sAmAyiyaM NAma / jividamarane labhalabhe samjoyavippaoge ya. bamdhuri-suha-dukkhadisu samada samayiyam nama. - Mu. 23 4. sammatta - NANa-saMjama - tavehiM jaM taM pasatthasamagamaNaM / samayaMtu taM tu bhaNidaM tameva sAmAiyaM jANa // sammatta-nana-sarjama-tavehim jam tam pasatthasamagamanam. samayamtu tam tu bhanidam tameva samaiyam jana. - Mu. 519

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Meditation 253 13. An aspirant engaged in spiritual contemplation should relinquish mournful ( Arta) and wrathful ( Raudra) meditation and practise righteous ( Dharma) and purest ( Sukla) meditation The wise declare this as significant meditation. -- Utta. Su. 30.35 Fifty Five Equanimity (Samayika )* 1. He is said to have equanimity ( samayika ) 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. -- Su. Ks. Su. 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. - Su. Kr. Su. 1.2.2.20 3. Samayika 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. - Mu. 23 4. The oneness of soul with right faith, knowledge, self. restraint and austerity is Samaya. Know this also as Samayika. | - Mu. 519 * Samayika means maintaining equanimity for a set period of time, minimum for 48 minutes.

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254 Pearls of Jaina Wisdom sAmAiyaM ti kAuM, para-cittaM jo uciMtaI saDDho / aTTavasaTTovagao, niratthayaM tassa sAmAiyaM / / samaiyam ti kaum, para-cittam jo u cimtai saddho. attavasattovagao, niratthayam tassa samaiyam. -- Savaya. 313 6. sAmAieNaM sAvajjajogaviraI jaNayai / samaienam savajjajogaviraim janayai. - Utta. Su. 29.9 56. svAdhyAya 56. SVADHYAYA 1. bArasavihammi ya tave, sabbhaMtarabAhire kusaladiDhe / na vi atthi na vi ya hohidi, sajjhAyasamaM tavokammaM / / barasavihammi ya tave, sabbhamtarabahire kusaladitthe. na vi atthi na vi ya hohidi, sajjhayasamam tavokammar. -~- Bha. A. 107 2. sajjhAe vA niutteNaM, svvdukkhvimokkhnne| sajjhae va niuttenam, savvadukkhavimokkhane. - Utta. Su. 26/10 3. sajjhAyaM ca tao kujjA, svvbhaavvibhaavnnN| sajjhayam ca tao kujja, savvabhavavibhavanam. - Utta. Su. 26.37 4. sajjhAeNaM nANAvaraNijjaM kammaM khavei / sajjhaenam nanavaranijjar kammam khavei. - Utta. Su. 29.18 5. jo vi pagAso bahaso, gaNio paccakkhao na uvaladdho / jaccaMdhassa va caMdo phuDo vi saMto tahA sa khalu / jo vi pagaso bahuso, gunio paccakkhao na uvaladdho. jaccardhassa va caido, phudo vi samto taha sa khalu. - Br. Bha. 1224

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Meditation 255 5. The samayika of a householder will be fruitless if he re flects upon mundane matters while practising samayika, as his concentration will become meaningless. - Savaya. 313 6. The practise of Samayika eliminates all sinful occupations. -- Utta. Su. 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. A. 107 2. By constantly studying the scriptures one can be freed from all miseries. -- Utta. Su. 26.10 3. The knowledge of all subjects is comprehended through the study of scriptures. -- Utta. Su. 26.37 4. The knowledge-obscuring karmas are destroyed by the study of scriptures. - Utta. Su. 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. Bha. 1224

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256 Pearls of Jaina Wisdom 6. vAyaNA pucchaNA ceva, taheva pariyaTTaNA / aNuppehA dhammakahA, sajjhAo paMcahA bhave // vayana pucchana ceva, taheva pariyattana. anuppeha dhammakaha, sajjhao pamcaha bhave. - Utta. Su. 30.34 7. sUI jahA sasuttA, Na Nassadi du pamAdadoseNa / evaM sasuttapuriso, Na Nassadi taha pamAdadoseNa / / sus jaha sasutta, na nassadi du pamadadosena. evar sasuttapuriso, na nassadi taha pamadadosena. - Mu. 971 8. AdahidapaiNNA bhAva saMvaro NavaNavo ya saMvego / NikkaMpadA tavo bhAvaNA ya paradesigattaM ca / / adahidapainna bhava samvaro navanavo ya sarvego. nikkampada tavo bhavana ya paradesigattam ca. - Bha. A. 100

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Meditation 257 6. Study of scriptures ( svadhyaya ) is of five types : 1. Vacana: careful and thorough study of scriptures. 2. Prcchana: clarification of the doubts aroused on study ing the scriptures. 3. Parivartana : repeated recitation. 4. Anupreksa : reflection upon scriptural knowledge acquired. 5. Dharma-katha: preaching of the doctrine. - Utta. Su. 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. - Mu. 971 8. Svadhyaya 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. A. 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 Upanisads, 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 Mahavira says, "By scriptural study, one acquires knowledge, is fixed in religion and helps others to be so fixed. Thus by studying multifarious Sutras he becomes absorbed in the contemplation of what is expounded therein." ( Dasa. Su. 9.4.3 )

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260 . Pearls of Jaina Wisdom 57. zikSA 57. SIKSA 1. vase gurukule niccaM, jogavaM uvahANavaM / piyaMkare piyaMvAI, se sikkhaM ladhumarihaI / / vase gurukule niccam, jogavam uvahanavam. piyaskare piyamvai, se sikkham laddhumarihai. - Utta. Su. 11.14 2. aha paMcahiM ThANehiM, jehiM sikkhA na labbhaI / thambhA kohA pamAeNaM, rogeNA'lassaeNa ya / / aha pamcahim thanehim, jehim sikkha na labbhai. thambha koha pamaenas, rogena'lassaena ya. - Utta. Su. 11.3 3. aha aTThahiM ThANehiM, sikkhAsIle tti vuccaI / ahassire sayA daMte, na ya mammamudAhare / / nAsIle na visIle, na siyA ailolue / akohaNe saccarae, sikkhAsIle ti vuccaI / / aha atthahim thanehim, sikkhasile tti vuccai. ahassire saya damte, na ya mammamudahare. nasile na visile, na siya ailolue. akohane saccarae, sikkhasile tti vuccai. - Utta. Su. 11.4-5 4. nANamegaggacitto a, Thio a ThAvayaI paraM / suyANi a ahijjittA, rao suasamAhie / / nanamegaggacitto a, thio a thavayai param. suyani a ahijjitta, rao suasamahie. - Dasa. Su. 9.4.3 jaha dIvA dIvasamaM, paippae so ya dippae dIvo / dIvasamA AyariyA, dippaMti paraM ca dIveti / / jaha diva divasamam, paippae so ya dippae divo. divasama ayariya, dippamti param ca diveti. __ - Utta. Ni. 8

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Learning 261 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. Su. 11.14 2. Pride, anger, carelessness, illness and idleness are the five obstacles in the path of acquiring knowledge. - Utta. Su. 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. Su. 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 sutras he becomes absorbed in the contemplation of what is expounded therein. - Dasa. Su. 9.4.3 5. Just as a lamp lights hundreds of other lamps and yet re mains lighted so are the Acaryas who enlighten others and remain enlightened themselves. - Utta. Ni. 8

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262 Pearls of Jaina Wisdom 6. jaM dei dikkha - sikkhA, kammakkhayakAraNe suddhA / jam dei dikkha-sikkha, kammakkhayakarane suddha. Bo. Pa. 16 7. jai natthi nANacaraNaM, dikkhA hu niratthigA tassa / jai natthi nanacaranam, dikkha hu niratthiga tassa. 58. vinaya 58. VINAYA 1. viNao sAsaNe mUlaM, viNIo saMjao bhave / viNayAo vippamukkassa, kao dhammo kao tavo ? vinao sasane mulam, vinio samjao bhave. vinayao vippamukkassa, kao dhammo kao tavo ? Upadesa. 1.341 - * Vya. Bha. 7.215 -- 2. mA galiyasseva kasaM, vayaNamicche puNo puNo / kasaM va daTTumAiNe, pAvagaM parivajjae / ma galiyasseva kasam, vayanamicche puno puno. kasam va datthumainne, pavagam parivajjae. 3. vivattI aviNIyassa, saMpattI viNIyassa ya / jasseyaM duhao nAyaM, sikkhaM se abhigacchai / vivatti aviniyassa, sampatti viniyassa ya. jasseyam duhao nayam, sikkham se abhigacchai. Utta. Su. 1. 12 4. mUlAu khaMdhappabhavo dumassa, khaMdhAu pacchA samuveMti sAhA / sAhappasAhA viruhaMti pattA, tao se puSpaM puSpaM ca phalaM raso ya / / mulau khamdhappabhavo dumassa, khamdhau paccha samuvemti saha. sahappasaha viruhamti patta, Dasa. Su. 9.2.22 tao se puppham puppham ca phalam raso ya. -- Dasa. Su. 9.2.1

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Learning 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. -- Upadesa. 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. Pa. 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. Dasa. Su. 9.2.22 Dasa. Su. 9.2.1

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264 Pearls of Jaina Wisdon 5. evaM dhammassa viNao, mUlaM paramo se mokkho / jeNa kittiM suyaM sigghaM, nissesaM cAbhigacchai / / evam dhammassa vinao, mular paramo se mokkho. jena kittim suyam siggham, nissesam cabhigacchai. - Dasa. Su. 9.2.2 6. viNayAhIyA vijjA, deMti phalaM iha pare ya logammi / na phalaMti viNayahINA, sassANi va toyahINAi / / vinayahiya vijja, demti phalam iha pare ya logammi. na phalasti vinayahina, sassani va toyahinai. - Br. Bha. 5203 7. hiyaM vigayabhayA buddhA, pharusaMpi aNusAsaNaM / vesaM taM hoi mUDhANaM, khaMti-sohikaraM payaM / / hiyam vigayabhaya buddha, pharusampi anusasanam. vesam tam hoi madhanam, khamti-sohikaram payam. - Utta. Su. 1.29 8. niddesavattI puNa je gurUNaM, suyatthadhammA viNayaMmi koviyA / tarittu te ohamiNaM duruttaraM, khavitta kammaM gaimuttamaM gayA / / niddesavatti puna je gurunam, suyatthadhamma vinayammi koviya. tarittu te ohaminam duruttaran, khavittu kammam gaimuttamam gaya. ---Dasa. Su. 9.2.24 9. viNavo vi tavo, tavo pi dhmmo| vinavo vi tavo, tavo pi dhammo. -- Prasna. 2/3 10. purisammi duvviNIe, vimayavihANaM na kiMci Aikkhe / na vi dijjati AbharaNaM, pariyattiyakaNNa-hatthassa / / purisammi duvvinie, vimayavihanam na kisci aikkhe. na vi dijjati abharanam, pariyattiyakanna-hatthassa. -- Br. Bha. 782

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Learning 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. Bha. 5203 265 Dasa. Su. 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. Su. 1.29 9. Humility is austerity and austerity is Dharma. Dasa. 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 ? - Prasna. 2.3 -- - Br. Bha. 782

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266 Pearls of Jaina Wisdom 59. viveka 59. VIVEKA 1. jayaM care, jayaM cir3he, jayamAse, jayaM sae / jayaM bhujaMto bhAsaMto, pAvakammana baMdhai / / jayam care, jayam citthe, jayamase, jayam sae. jayam bhumjamto bhasasto, pavakammam na bardhai. - Dasa. Su. 4.8 2. jaM me tava-niyama-saMjama-sajjhAya-jhANA' vassayamAdIesu jogesu jayaNA, se taM jattA / / jam me tava-niyama-samjama-sajjhaya-jhana'vassayamadiesu jogesu jayana, se tam jatta. - Bha. Su. 18.207 3. caradi jadaM jadi NiccaM, kamalaM va jale nniruvlevo| caradi jadar jadi niccam, kamalam va jale siruvalevo. -Pra. Sa. 3.18 60. sahiSNutA 60. SAHISNUTA 1. khuhaM pivAsaM dussejjaM, sIuNhaM, arai bhayaM / ahiyAse avvahio, deha-dukkhaM mahAphalaM / / khuham pivasam dussejjam, siunham, arai bhayam. ahiyase avvahio, deha-dukkham mahaphalam. - Dasa. Su. 8.27 2. Na vi tA ahameva luppae, luppaMtI logaMsi pANiNo / evaM sahie'hipAsae, aNihe se puDhe'hiyAsae / / na vi ta ahameva luppae, luppasti logamsi panino. evam sahie 'hipasae, anihe se putthe'hiyasae. - Su. Kr. Su. 1.2.1.13

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Learning 267 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. -- Dasa. Su. 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. Su. 19.207 3. If a Sramana is vigilant in his conduct, he remains uncontaminated like the lotus in water. --- Pra. Sa. 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. - Dasa. Su. 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. - Su. Kr. Su. 1.2.13

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268 Pearls of Jaina Wisdom 3. aha NaM vayamAvaNNaM, phAsA uccAvayA phuse / Na tesu viNihaNNejjA, vAteNa va mahAgirI / / aha nam vayamavannam, phasa uccavaya phuse. na tesu vinihannejja, vatena va mahagiri. -- Su. Kr. Su. 1.11.37 4. riNamoyaNaM va maNNai, jo uvasaggaM parIsaha tivvaM / pAvaphalaM me edaM, mayA vi jaM saMcidaM puvvaM / / rinamoyanam va mannai, jo uvasaggam parisahan tivvam. pavaphalar me edam, maya vi jam samcidam puvvam. -- Dva. A. 110 5. kammAI baliyAI, balio kammAdu Natthi koi jage / savvabalAI kammaM, maledi hatthIva NaliNivaNaM / / kammaim baliyaim, balio kammadu natthi koi jage. savvabalaim kammas, maledi hatthiva nalinivanas. - Bha. A. 1621 "61. vANI viveka 61. VANI VIVEKA 1. apacchio na bhAsejjA, bhAsamANassa aMtarA / piTThimaMsaM na khAijjA, mAyAmosaM vivajjae / apucchio na bhasejja, bhasamanassa astara. pitthimamsam na khaijja, mayamosam vivajjae. - Dasa. Su. 8.47 2. saccamegaM paDhamaM bhAsajjAyaM, bIyaM mosaM, taiyaM saccAmosaM / jaM Neva saccaM Neva mosaM, asaccAmosaM NAma taM cautthaM bhAsajjAtaM / / saccamegam padhamam bhasajjayar, biyarn mosam, taiyam saccamosam. jam neva saccam neva mosam, asaccamosam, nama tam cautthai bhasajjatam. - Dasa. Cu. 7.1

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Learning 269 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. -- Su. Kr. Su. 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. - Dva. 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. -- Dasa. Su. 8.47 2. Speech is of four kinds - ( a ) true, (b) not true, (c) diluted and (d) conventional speech. - Dasa. Cu. 7.1

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270 Pearls of Jaina Wisdom 3. cauNhaM khalu bhAsANaM, parisaMkhAya paNNavaM / doNhaM tu viNayaM sikkhe, do na bhAsejja savvaso / / caunham khalu bhasanam, parisamkhaya pannavas. donham tu vinayam sikkhe, do na bhasejja savvaso. -Dasa. Su.7.1 4. taheva kANaM kANe tti, paMDagaM paMDage tti vA / vAhiyaM vAvi rogi tti, teNaM core tti no vae / / taheva kanam kane tti, pandagam pandage tti va. vahiyam vavi rogi tti, tena core tti no vae. - Dasa. Su. 7.12 5. diTuM miaM asaMdiddhaM, paDiputraM viaM jiaM / ayaMpiramaNuvviggaM, bhAsaM nisira attavaM / / dittham miam asamdiddham, padipunnam viam jiar. ayampiramanuvviggam, bhasas nisira attavam. -Dasa. Su. 8.49 . 6. rAiNiyassa bhAsamANassa vA viyAgaremANassa vA No aMtarA bhAsaM bhAsejjA / / rainiyassa bhasamanassa va viyagaremanassa va no amtara bhasam bhasejja. -Ava. Ni. 2.3.3.6 7. appattiyaM jeNa siyA, Asu kuppijja vA paro / savvaso taM na bhAsejja, bhAsaM ahiyagAmiNiM / / appattiyam jena siya, asu kuppijja va paro. savvaso tam na bhasejja, bhasam ahiyagaminii. - Dasa. Su. 8.48 8. bhAsamANo Na bhAsejjA, Neva vaMphejja mammayaM / mAiTThANaM vivajjejjA, aNuvIi ( aNuciMtiya ) viyAgare / / bhasamano na bhasejja, neva vamphejja mammayar. maitthanam vivajjejja, anuvii ( anucimtiya) viyagare. - Su. Kr. Su. 1.9.25

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Learning 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. -- Dasa. Su. 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. -- Dasa. Su. 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. -- Dasa. Su. 8.39 6. One should not interrupt when the wise are seriously involved in scholarly discussions. - Ava. 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. -- Dasa. Su. 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. - Su. Kr. Su. 1.9.25

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272 9. jaM bhAsaM bhAsaMtassa saccaM mosaM vA caritaM visujjhai, savvA visA saccA bhavati / jaM puNa bhAsamANassa carittaM na sujjhati, sAmosA bhavati || jam bhasambhasamtassa saccam mosam va carittam visujjhai, savva vi sa sacca bhavati. jam puna bhasamanassa carittam na sujjhati, sa mosa bhavati. 10. puvviM buddhIe pAsettA, tatto vakkamudAhare / acakkhuo va neyAraM, buddhimannesae girA / / Pearls of Jaina Wisdom puvvim buddhie pasetta, tatto vakkamudahare. acakkhuo va neyaram, buddhimannesae gira. 11. vayaNaM viNNANaphalaM, jai taM bhaNie'vi natthi kiM teNa ? vayanam vinnanaphalam, jai tam bhanie'vi natthi kim tena. 1. pamAyaM kammamAhaMsu, appamAyaM tahA'varaM / tabhAvAdesao vAvi, bAlaM paMDiyameva vA / / 62. apramAda 62. APRAMADA 2. savvao 12. hia - mia- apharusavAI, aNuvIibhAsi vAio viNao / hia-mia-apharusavai, anuviibhasi vaio vinao. bhayaM / pamattassa savvao apamattassa Natthi bhayaM // savvao pamattassa bhayam. savvao apamattassa natthi bhayam. - - Dasa. Cu. 7 - pamayam kammamahamsu, appamayam taha'varam. tabbhavadesao vavi, balam pandiyameva va. - Su. Kr. Su. 1.8.3 ------ Vya. Bha. 76 Vya. Bha. 1513 Dasa. Ni. 322 - Aca. SU. 1.3.4.2

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Learning 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. Bha. 1513 -------- Dasa. Cu. 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. Su. Kr. Su. 1.8.3 - Aca. Su. 1.3.4.2

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274 Pearls of Jaina Wisdom 3. majja-visaya-kasAyA, niddA vigahA ya paMcamI bhaNiyA / ia paMcaviho eso, hoI pamAo ya appamAo / / majjam-visaya-kasaya, nidda vigaha ya pancami bhaniya. ia pamcaviho eso, hoi pamao ya appamao. - Utta. Ni. 180 4. suttesu yA vi paDibuddhajIvI, No vIsase paMDia AsupaNNe / ghorA muhuttA abalaM sarIraM, 'bhAraMDapakkhIva' care'pamatte / / suttesu ya vi padibuddhajivi, no visase pandia asupanne. ghora muhutta abalam sariram, 'bharandapakkhiva' care'pamatte. - Utta. Su. 4.6 5. nA''lasseNa samaM sukkhaM, na vijjA saha niddayA / na veraggaM mamatteNaM, nAraMbheNa dayAluyA / / na'lassena samam sukkham, na vijja saha niddaya. na veraggam mamattenam, narambhena dayaluya. - Ni. Bha. 5307 6. jAgaraha narA ! NiccaM, jAgaramANassa vaDDate buddhI / jo suvati Na so dhanno, jo jaggati so sayA dhanno / / jagaraha nara ! niccam, jagaramanassa vaddhate buddhi. jo suvati na so dhanno, jo jaggati so saya dhanno -Rsi. 35.22 7. jaM kallaM kAyavvaM, NareNa ajjeva taM varaM kAuM / maccU akaluNahiao, na hu dIsai AvayaMto vi / / jam kallam kayavvam, narena ajjeva tam varam kaum. maccu akalumahiao, na hu disai avayamto vi. -Br. Bha. 4674 8. tUraha dhammaM kAuM, mA hupamAyaM khaNaM khaNaM vi kuvvatthA / bahuviggho hu muhutto, mA avaraNhaM paDicchAhiM / / turaha dhammam kaui, ma hu pamayam khanam khanas vi kuvvattha. bahuviggho hu muhutto, ma avaranham padicchahim. - Br. Bha. 4675

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Learning 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 Bharanda bird ( A mythological bird which has two heads and one body). Utta. Su. 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. - Rsi. 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. Bha. 4674 - Br. Bha. 4675

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276 Pearls of Jaina Wisdom 9. iNameva khaNaM viyaanniyaa| inameva khanam viyaniya. - Su. Kr. Su. 1.2.3.19 10. aTThajuttANi sikkhijjA, niraTThANi u vjje| atthajuttani sikkhijja, niratthani u vajjae. - Utta. Su. 1.8 11. jahA juNNAI kaTThAI havvavAho pamatthai, evaM attasamAhie aNihe / jaha junnaim katthaim havvavaho pamatthai, evam attasamahie anihe. -Aca. Su. 1.4.3.33 12. suvati suvaMtassa suyaM, saMkiya khaliyaM bhave pamattassa / jAgaramANassa suyaM, thira-paricitamappamattassa / / suvati suvastassa suyam, samkiya khaliyam bhave pamattassa. jagaramanassa suyam, thira-paricitamappamattassa. - Br. Bha. 3384 13. pamAyamUlo baMdho bhavati / pamayamulo bamdho bhavati. __ -- Ni. Cu. 6689 63. abhaya 63. ABHAYA bhIto avitijjao maNUso, bhIto bhUtehiM ghippai, bhIto annapi hu bhesejjaa| bhito avitijjao manuso, bhito bhutehim ghippai, bhito annampi hu bhesejja. -- Prasna. 2.2.125

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Learning 277 9. Use the present moment most purposefully. --- Su. Kr. Su. 1.2.3.19 10. One should acquire valuable knowledge and avoid what is worthless. --- Utta. Su. 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. -- Aca. Su. 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. Bha. 3384 13. Non-vigilance is the root cause of karmic bondage. -- Ni. Cu. 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. --- Prasna. 2.2.125

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278 Pearls of Jaina Wisdom 2. bhIto tavasaMjamaMpi hu muejjA, bhIto ya bharaM na nittharejjA / suppurisaniseviyaM ca maggaM, bhIto na samattho aNucariuM // bhito tavasamjamampi hu muejja, bhito ya bharam na nittharejja. suppurisaniseviyam ca maggam, bhito na samattho anucarium. 3. na bhAiyavvaM bhayassa vA vAhissa vA / rogassa vA, jarAe vA maccussa vA / / na bhaiyavvam bhayassa va vahissa va. rogasss va, jarae va maccussa va. 5. saMvegajadikaraNA, NissallA maMdarovva NikkaMpA / jassa daDhA jiNabhattI, tassa bhayaM Natthi saMsAre // 4. jaMkIrai parirakkhA, NiccaM maraNa-bhaya-bhIru - jIvANaM / taM jANa abhayadANaM, siMhAmaNiM savvadANANaM // jam kirai parirakkha, niccam marana-bhiru-jivanam. tam jana abhayadanam, simhamanim savvadananam. Vasu. sra. 338 Prasna. 2.2.125 Prasna. 2.2.125 -- samvegajadikarana, nissalla mamdarovva nikkampa. jassa dadha jinabhatti, tassa bhayam natthi samsare. Bha. A. 745 6. satta bhaTThANA paNNattA, taM jahA ihalogabhae paralogabhae, AdANabhae, akamhAbhae, AjIvabhae, maraNabhae, asilogabhae / satta bhayatthana pannatta, tam jaha-ihalogabhae paralogabhae, adanabhae, akamhabhae, ajivabhae, maranabhae, asilogabhae. - 7. sattabhayavippamukkA, jamhA tamhA du NissaMkA // sattabhayavippamukka, jamha tamha du nissamka. Sa. Sa. 228 Stha. Su. 7.27

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Learning 279 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. - Prasna. 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. --- Prasna. 2.2.125 4. To protect all living beings who are fearful of death is Abhayadana; this is supreme among all charities. - Vasu. Sra. 338 5. A person who has firm devotion towards Jina like the steady mountain Meru, has inclination for renunciation and is free from defects ( Salya) of character, will have no fear in this world. -- Bha. A. 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. -- Stha. Su. 7.27 7. He who is free from the above seven types of fears is always unapprehensive. -- Sa. Sa. 228

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280 8. nibbhaeNa gativvaM / nibbhaena gativvam. 1. rasA pagAmaM na niseviyavvA, pAyaM rasA dittikarA narANaM / dittaM ca kAmA samabhiddavaMti, dumaM jahA sAuphalaM va pakkhI / / rasa pagamam na niseviyavva, payam rasa dittikara naranam. dittam ca kama samabhiddavamti, dumam jaga sauphalam va pakkhi. Pearls of Jaina Wisdom 64. AhAra-viveka 64. AHARA-VIVEKA 5. 4. paNIyaM bhattapANaM ca, aimAyaM pANabhoyaNaM / narassa'ttagavesissa, visaM tAlauDaM jahA / / 2. jahA davaggI pauriMdhaNe vaNe, samAruo novasamaM uvei / eviMdiyaggI vi pagAmabhoiNo, na baMbhayArissa hiyAya kassaI || jaha davaggi paurimdhane vane, samaruo novasamam uvei. evimdiyaggi vi pagamabhoino, na bambhayarissa hiyaya kassai. Ni. Bha. 273 3. jamaNaTTaM bhuMjaMti ya, gavi ya payAmaM rasaTThAe / jamanattham bhumjamti ya, navi ya payamam rasatthae. Mu. 810 Utta. SU. 32.10 Utta. Su. 32.11 paniyam bhattapanam ca, aimayam panabhoyanam. narassa'ttagavesissa, visam talaudar jaha. Utta. Su. 16.12.13 paNIyaM bhattapANaM tu khippaM mayavivaDDhaNaM / paniyam bhattapanam tu khippam mayavivaddhanam. * Utta. SuU. 16.7

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Learning 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. Su. 32.10 3. The noble aspirants do not consume food for taste or pleasure; they regulate their diet solely for religious pursuits. - Mu. 810 Utta. Su. 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. Su. 16.12.13 -- Utta. Su. 16.7

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282 Pearls of Jaina Wisdom 6. ainiddheNa visayA uijjati / ainiddhena visaya uijjasti. - Ava. Ni. 1280 7. hiyAhArA miyAhArA, appAhArA ya je narA / na te vijjA tigicchaMti, appANaM te titicchagA / / hiyahara miyahara, appahara ya je nara. na te vijja tigicchamti, appanam te titicchaga. -0. Ni. 578 8. mokkhapasAhaNahetu, NANadi tappasAhaNo deho / dehaTTaNa AhAro, teNa tu kAlo aNuNNAto / / mokkhapasahanahetu, nanadi tappasahano deho. dehattana aharo, tena tu kalo anunnato. - Ni. Bha. 4159 9. rAibhoyaNa-vajjaNA / _raibhoyana-vajjana. - Utta. Su. 19.31 10. guNakArittaNAto omaM bhottavvaM / gunakarittanato omar bhottavvam. - Ni. Bha. 2951 65. satsaMga 65. SATSANGA 1. savaNe nANe ya vinANe, paccakkhANe ca saMjame / aNaNhaye tave ceva, vodANe akiriyA siddhI / / savane nane ya vinnane, paccakkhane ya samjame. ananhaye tave ceva, vodane akiriya siddhi. - Bha. Su.2.111 2. egAgissa hi cittAI, vicittAI khaNe khaNe / uppajjaMti viyaMte ya, vasevaM sajjaNe jaNe / / egagissa hi cittais, vicittaii khane khane. uppajjarti viyamte ya, vasevam sajjane jane. - Br. Bha. 5719

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Learning 283 6. Excessive spicy food excites the passions. -- Ava. 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. Bha. 4159 9. Intake of food after sunset is prohibited. - Utta. Su. 19.31 10. To eat minimum food is always beneficial. -- Ni. Bha. 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. Su. 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. Bha. 5719

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284 Pearls of Jaina Wisdom 3. dujjaNasaMsaggIe, pajahadi NiyagaM gaNaM kha sujaNo vi / sIyalabhAvaM udayaM, jaha pajahadi aggijoeNa / / duijanasarsaggie, pajahadi niyagam guna khu sujano vi. siyalabhavar udayam, jaha pajahadi aggijoena. -Bha. A. 344 4. vaDDhadi bohI saMsaggeNa, tadha puNo viNassedi / saMsaggaviseseNa du, uppalagaMdho jahA kuMbho / / vaddhadi bohi samsaggena, tadha puno vinassedi. samsaggavisesena du, uppalagamdho jaha kumbho. --Mu.954 5. sammattaM ca ahiMsaM ca, sammaM NaccA jitiMdie / kallANamitta-saMsaggiM, sadA kuvejja paMDie / / sammattam ca ahimsam ca, sammam nacca jitimdie. kallanamitta-samsaggim, sada kuvejja pamdie. __ -Rsi. 33.17 sujaNo vi hoi lahuo, dujjaNa saMmelaNAe doseNa / mAlA vi mollagaruyA, hodi lahU maDaya saMsiTThA / / sujano vi hoi lahuo, dujjana sammelanae dosena. mala vi mollagaruya, hodi lahu madaya samsittha. - Bha. A. 345 66. sadAcAra 66. SADACARA 1. NisaMte siyA'muharI, buddhANaM aMtie sayA / aTThajuttANi sikkhejjA, niraTThANi u vajjae / / nisamte siya muhari, buddhanam antie saya. atthajuttani sikkhejja, niratthani u vajjae. - Utta. Su. 1.8 2. aNusAsio Na kuppijjA, khaMtiM sevijja paMDie / khuDDehiM saha saMsaggiM, hAsaM kIDaM ca vajjae / / anusasio na kuppijja, khamtim sevijja pamdie. khuddehim saha samsaggim, hasam kidam ca vajjae. - Utta. Su. 1.9

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Learning 285 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. A. 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. - Mu. 954 5. Knowing righteousness and non-violence in its entirety, the equanimous and restrained aspirant should always seek the company of the wise. - Rsi. 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. Su. 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. Su. 1.9

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286 Pearls of Jaina Wisdom 3. mA ya caMDAliyaM kAsI, bahuyaM mA ya Alave / kAleNa ya ahijjittA, tao jhAejja egao / / ma ya camdaliyam kasi, bahuyam ma ya alave. kalena ya ahijjitta, tao jhaejja egao. - Utta. Su. 1.10 4. paDiNIyaM ya buddhANaM, vAyA aduva kammuNA / avi vA jai vA rahasse, Neva kujjA kayAi vi / / padiniyam ya buddhanam, vaya aduva kammuna. avi va jai va rahasse, neva kujja kayai vi. - Utta. Su. 1.17 5. dhammajjiyaM ca vavahAraM, buddhehAyariyaM sayA / tamAyaraMto vavahAraM, garahaM nAbhigacchai / / dhammajjiyar ca vavaharam, buddhehayariyam saya. tamayaramto vavaharam, garaham nabhigacchai. - Utta. Su. 1.42

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Learning 287 3. One should talk less, never speak when resentful, study the scriptures regularly and then meditate upon the true nature of the self. -- Utta. Su. 1.10 4. One should not do anything disagreeable to the wise, neither in words nor deeds, neither openly nor secretly. - Utta. Su. 1.17 5. He, who adheres to the prescribed and approved conduct which has been practised by the knowledgeable, incurs no criticism. --- Utta. Su. 1.42

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Chapter XII OTHER PRECEPTS

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290 Pearls of Jaina Wisdom 67. caturbhaGgI 67. CATURBHANGI 1. cattAri purisajAyA rUve NAma ege jahai No dhammaM, dhamme NAma ege jahai No rUvaM / ege rUve vi jahai, dhammaMpi, ege No rUvaM jahai No dhammaM // cattari purisajaya -- ruve nama ege jahai no dhammam, dhamme nama ege jahai no ruvam. ege ruve vi jahai, dhammampi, ege no ruvam jahai no dhammam. Vya. Su. 10 2. cattAri sutA paNNattA taM jahA - atijAte, aNujAte, avajAte, kuliMgAle / cattari suta pannatta tam jaha - atijate, anujate, avajate, kulimgale. 3. AvAyabhaddae NAmaM ege, No saMvAsa- bhaddae / saMvAsa bhae NAmaM ege, No AvAya - bhaddae || ege AvAya vi, saMvAsa bhaddae vi / ege No AvAya - bhaddae, No saMvAsa - 9 - bhaddae // avayabhaddae namam ege, no sarvasa - bhaddae. sarvasa bhaddae namari ege, no avaya-bhaddae. ege avaya vi, sarvasa bhaddae vi. ege no avaya- bhaddae, no sarvasa - bhaddae. Stha. Su. 4.1 Stha. Su. 4.1 4. cauhiM ThANehiM jIvA tirikkha joNiyattAe kammaM pagareMti-taM jahA - mAillayAe, NiyaDillayAe, aliyavayaNeNaM kuDatula-kUDamANeNaM / cauhim thanehim jiva tirikkha-joniyattae kammam pagarerti-tar jaha-maillayae, niyadillayae, aliyavayanenam kudatula-kudamanenar. Stha. SU. 4.4

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Other Precepts 291 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. Su. 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. -- Stha. Su. 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. - Stha. Su.4.1 4. Deception, fraud, lies and malpractices in trade -- these are the four animal instincts which drag the soul to subhuman existence. -- Stha. Su. 4.4

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292 Pearls of Jaina Wisdom 5. cauhiM ThANehiM jIvA mANussAuyattAe kammaM pagareti taM jahA - pagai-bhaddayAe, pagai-viNIyayAe, sANukkosayAe, amcchriyaae| cauhim thanehim jiva manussauyattae kammam pagaremti tam jaha - pagai-bhaddayae, pagai-viniyayae, sanukkosayae, amacchariyae. -- Stha. Su. 4.4 6. cattAri avAyaNijjA - aviNIe, vigaipaDibaddhe, aviosavita-pAhuDe, mAI / cattari avayanijja- avinie, vigaipadibaddhe, aviosavitapahude, mai. -- Stha. Su. 4.3 7. cattAri mehA paNNattA, taM jahA - gajjittA NAmamege, No vAsittA, vAsittA NAmamege, No gajjittA / ege gajjittAvi, vAsittAvi, ege No gajjittA, No vAsittA / cattari meha pannatta, tam jaha - gajjitta namamege, no vasitta, vasitta namamege, no gajjitta. ege gajjittavi, vasittavi, ege no gajjitta, no vasitta. - Stha. Su. 4.4 8. evAmeva cattAri purisajAyA paNNattA, taM jahA - gajjittANAmamege, No vAsittA / vAsittANAmamege, No gajjittA / ege gajjittAvi, vAsittAvi / ege No gajjittA, No vAsittA / / evameva cattari purisajaya pannatta, tam jaha - gajjittanamamege, no vasitta, visittanamamege, no gajjitta. ege gajjittavi, vasittavi, ege no gajjitta, no vasitta. - Stha. Su. 4.4

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Other Precepts 293 5. Simplicity, humility, compassion and serenity - these are the four virtues that enable the soul to acquire human birth. -- Stha. Su. 4.4 6. Four types of people are not worthy of acquiring scrip tural knowledge - the vain, the greedy, the quarrelsome and the deceitful. -- Stha. Su. 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. -- Stha. Su. 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. -- Stha. Su. 4.4

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294 Pearls of Jaina Wisdom 68. dRSTAnta 68. DRSTANTA 1. 'jahAsAgaDio' jANaM, samaM hiccA mahApahaM / visamaM maggamoiNNo, akkhe bhaggammi soyaI / / evaM dhammaM viukkamma, ahammaM paDivajjiyA / bAle maccumuhaM patte, akkhe bhagge va soyaI / / jahasagadio janam, samam hicca mahapaham. visamar maggamoinno, akkhe bhaggammi soyai. evar dhammam viukkamma, ahammam padivajjiya. bale maccumuham patte, akkhe bhagge va soyai. - Utta. Su. 5.14,15 2. jahA ya tiNNi vANiyA, mUlaM ghettUNa NiggayA / ego'ttha lahai lAhaM, ego mUleNa Agao / / ego mUlaMpi hArittA, Agao tattha vaannio| vavahAre uvamA esA, evaM dhamme viyANaha // jaha ya tinni vaniya, mulam ghettuna niggaya. ego'ttha lahai laham, ego mulena agao. ego mulampi haritta, agao tatha vanio. vavahare uvama esa, evam dhamme viyanaha. - Utta. Su.7.14,15 3. jahA suNI pUikaNNI, Nikkasijjai savvaso / evaM dussIla-paDiNIe, muharI Nikkasijjai / / jaha suni puikanni, nikkasijjai savvaso. evam dussila-padinfe, muhari nikkasijjai. - Utta. Su. 1.4 4. Na muyai payaDimabhavvo, sujhuvi ajjhAikA satthANi / guDaduddhaM pi pibaMto, Na paNNayA NivvisA huMti / / na muyai payadimabhavvo, sutthuvi ajjhaiuna satthani. gudaduddham pi pibamto, na pannaya nivvisa humti. - Sa. Sa. 317

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Other Precepts 295 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. Su. 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. Su. 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. Su. 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. Sa. 317

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296 5. jaha vA visagaMDUsaM, koI ghettUNa nAma tuhikko / aNNeNa adIsaMto, kiM nAma tato na va marejjA / / jaha va visagamdusam, koi ghettuna nama tunhikko. annena adisamto, kim nama tato na va marejja. Su. Kr. Ni. 52 1. maNaM parijANai se NiggaMthe / 69. sUkti-kaNa 69. SUKTI-KANA manam parijanai se niggamthe. 3. iNameva khaNaM viyANiyA / Pearls of Jaina Wisdom inameva khanam viyaniya. 2. jo paribhavaI paraM jaNaM saMsAre pariyattatI mahaM / jo paribhavai param janam samsare pariyattati maham. - Su. Kr. Su. 1.2.2.2 - 6. bohi ya se no sulahA puNo puNo / bohi ya se no sulaha puno puno. - 4. udagassa phAseNa siyA ya siddhI, sijjhisu pANA bahave dagaMsi / udagassa phasena siya ya siddhi, sijjhisu pana bahave dagamsi. SU. Kr. SU. 1.2.3.19 5. bahuM suNei kannehiM, bahuM acchIhiM pecchai / na yadiTTha suyaM savvaM, bhikkhU akkhAumarihai || bahum sunei kannehim, bahum acchihim pecchai. na ya dittham suyam savvam, bhikkhu akkhaumarihai. Aca. SU. 2.15 Su. Kr. Su. 1.7.14 - 7. aTThajuttANi sikkhijjA, niraTThANi u vajjae / atthajuttani sikkhijja, niratthani u vajjae. - Dasa. Su. 8.20 Dasa. Cu. 1.14 ---- Utta. Su. 1.8

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Other Precepts 297 5. A person who drinks poison in secrecy surely succumbs to death, so also a person who sins in secrecy definitely gets corrupted. -- Su. Kr. Ni. 52 Sixty Nine Some More Aphorisms 1. He who can objectively evaluate his inner self is a genuine ascetic ( Nirgrantha ). - Aca. Su. 2.15 2. He who scorns others wanders aimlessly in the cycle of births. --- Su. Kr. Su. 1.2.2.2 3. The present moment is important, strive to make it fruitful. -- Su. Kr. Su. 1.2.3.19 4. If by bathing regularly one can attain perfection then the marine creatures must have attained perfection long ago. -- Su. Kr. Su. 1.7.14 5. A monk hears and sees many things but it is not proper to reveal them in public. -- Dasa. Su. 8.20 6. It is not possible to get enlightenment again and again. -- Dasa. Cu. 1.14 7. Absorb the meaningful and relinquish the meaningless. - Utta. Su. 1.8

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298 Pearls of Jaina Wisdom 8. puvvakammakkhayaTThAe, imaM dehaM smuddhre| puvvakammakkhayatthae, imam deham samuddhare. - Utta. Su. 6.13 9. veyA ahIyA na havaMti tANaM / veya ahiya na havamti tanam. - Utta. Su. 14.12 10. dhaNeNa kiM dhammadhurAhigAre / dhanena kim dhammadhurahigare. - Utta. Su. 14.17 11. veyAvacceNaM jIve titthayara-nAmagottaM kammaM nibaMdhai / veyavaccenam jive titthayara-namagottam kammai nibamdhai. --- Utta. Su. 29.43 12. akkhehi Naro rahio, Na muNai sesiMdaehi veei / jUyaMdho Na ya keNa vi, jANai saMpuNNakaraNo vi // akkhehi naro rahio, na munai, sesiindaehim veei. juyamdho na ya kena vi, janai sampunnakarano vi. -- Vasu. Sra. 66 13. taM tu na vijjai sajhaM, jaM dhiimaMto na sAhei / tam tu na vijjai sajjham, jam dhiimarto na sahei. -Br. Bha. 1357 14. na ya so bhAvo vijjai, adosavaM jo aniyayassa / na ya so bhavo vijjai, adosavam jo aniyayassa. Br. Bha. 2138 15. jo puNa jataNArahio, guNo vi dosAyate tassa / jo puna jatanarahio, guno vi dosayate tassa. - Br. Bha. 3181

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Other Precepts 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 ( Nama) and status ( Gotra) of a Tirthankara. Utta. Su. 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. Sra. 66 Utta. Su. 14.17 Utta. Su. 29.43 14. An idle and inactive person finds fault with everything and everyone, notwithstanding his own shortcomings. - Br. Bha. 2138 Br. Bha. 1357 15. If one is inactive, his qualities become defects in due course. - Br. Bha. 3181

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300 Pearls of Jaina Wisdom 16. Na bhUsaNaM bhUsayate sarIraM, vibhUsaNaM sIla hirI ya itthie / na bhusanam bhusayate sariram, vibhasanam sila hiri ya itthie. - Br. Bha. 4118 17. Na hu hoti soyitavvo, to kAlagato daDho carittammi / so hoi soyiyavvo, jo saMjama-dubbalo vihare / / na hu hoti soyitavvo, to kalagato dadho carittammi. so hoi soyiyavvo, jo samjama-dubbalo vihare. -Ni. Bha. 1717 18. mokkhapasAhaNahetu, NANAdi tappasAhaNo deho / dehaTThA AhAro, teNa tu kAlo aNuNNAto / / mokkhapasahanahetu, nanadi tappasahano deho. dehattha aharo, tena tu kalo anunnato. -- Br. Bha. 5281 19. natthi chuhAe sarisA viyaNA / natthi chuhae sarisa viyana. -~- Pinda. Ni. 663 20. jai vaNavAsamitteNaM nANI jAva tavassI bhavati, teNa sIhavagghAdayo vi / jai vanavasamittenam nani java tavassi bhavati, tena sihavagghadayo vi. -- Ava. Cu. 1.7.1 21. jJAnadhanAnAM hi sAdhUnAM kimanyad vittaM syAt ? jnanadhananam hi sadhunam kimanyad vittam syat ? - Su. Kr. Cu. 1.14 22. na nANamitteNa kajjanipphattI / na nanamittena kajjanipphatti. -- Ava. Ni. 1156

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Other Precepts 301 16. The real ornaments that enhance the beauty of a woman are chastity and modesty; the others are mere appendages. - Br. Bha. 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. Bha. 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. - BI. Bha. 5281 19. There is no greater suffering than hunger. - Pinda. 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. - Aca. Cu. 1.7.1 21. What other fortune do the saints require after having acquired the sublime treasure of self-knowledge ? - Su. Kr. Cu. 1.14 22. Knowledge alone does not enable a task to be accomplished. - Aca. Ni. 1156

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302 Pearls of Jaina Wisdom 23. rAIsarisavamittANi, parachiddANi pAsasi / appaNo billamittANi, pAsaMto vi na pAsasi / / raisarisavamittani, parachiddani pasasi. appano bilaimittani, pasamto vi na pasasi. - Utta. Ni. 140 24. vadaNiyamANi dharaMtA, sIlANi tahA tavaM ca kuvvatA / paramaTThabAhirA jeNa, teNa te hoMti aNNANI / / vadaniyamani dharasta, silani taha tavam ca kuvvata. paramatthabahira jena, tena te homti annani. - Sa. Sa. 153 25. jo appaNA du maNNadi, dukkhidasuhide karemi satte tti / so mUDho aNNANI, NANI etto du vivarIdo / jo appana du mannadi, dukkhidasuhide karemi satte tti. so mudho annani, nani etto du vivarido. - Sa. Sa. 253 26. jehiM kAle parakkaMtaM na pacchA paritappae / jehim kale parakkamtas, na paccha paritappae. - SU. Kr. Su. 1.3.4 27. jaM channaM taM na vattavvaM / jam channam tas na vattavvam. - Su. Kr. Su. 1.9.26 28. sUrodae pAsati cakkhuNeva / surodae pasati cakkhuneva. - Su. Kr. Su. 1.14.13 29. gAme vA aduvA raNe / neva gAme neva raNNe, dhammamAyANaha / / game va aduva ranne. neva game neva ranne, dhammamayanaha. -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. Sa. 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. Su. Kr. Su. 1.3.4 - Sa. Sa. 253 - Su. Kr. Su. 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. Aca. Su. 1.8.1 ------

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304 Pearls of Jaina Wisdom 30. satthaM NANaM Na havai, jamhA satthaM Na yANae kiMci / tamhA aNNaM NANaM, aNNaM satthaM jiNA biMti / / sattham nanas na havai, jamha satthar na yanae kimci. tamha annas nanam, annar satthar jina bimti. - Sa. Sa. 390 31. bhikkhAe vA gihatthe vA, suvvae kammai divaM / bhikkhae va gihatthe va, suvvae kammai divam. - Utta. Su. 5.22 32. jaha koti amayarukkho, visakaMTagavalliveDhito sNto| Na caijjai allItuM, evaM so khiMsamANo u / / jaha koti amayarukkho, visakamtagavallivedhito sarto. na caijjai allitum, evam so khimsamano u. - Br. Bha. 6092 33. ekkA mnnussjaaii| ekka manussajai. -Aca. Ni. 19 70. antima upadeza 70. ANTIMA UPADESA 1. dumapattae paMDuyae jahA, nivaDai rAigaNANa accae / evaM maNuyANa jIviyaM, samayaM goyama ! mA pamAyae / dumapattae parduyae jaha, nivadai raiganana accae. evam manuyana jiviyam, samayam goyama !ma pamayae. - Utta. Su. 10.1 2. kusagge jaha osabiMdue, thovaM ciTThai laMbamANae / evaM maNuyANa jIviyaM, samayaM goyama ! mA pamAyae / kusagge jaha osabindue, thovam citthai lambamanae. evam manuyanajiviyan, samayam goyama! ma pamayae. - Utta. Su. 10.2

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Other Precepts 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. Su. 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. Bha. 6092 33. Mankind is one. -- Aca. 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. Su. 10.1 2. Oh Gautama ! as dew drops last but for a while on the Kuga grass tips ( a species of grass ), so is the life of man. Therefore, be not careless even for a while. --- Utta. Su. 10.2 * Gautama was the first Ganadhara (prime disciple ) of Lord Mahavira.

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306 Pearls of Jaina Wisdom 3. dullahe khalu mANuse bhave, cirakAleNa vi savvapANiNaM / gAr3hA ya vivAga kammuNo, samayaM goyama ! mA pamAyae / / dullahe khalu manuse bhave, cirakalena vi savvapaninam. gaohaya vivaga kammuno, samayam goyama! ma pamayae. ___ - Utta. Su. 10.4 4. vocchinda siNehamappaNo, kumuyaM sAraiyaM va pANiNaM / se savvasiNehavajjie, samayaM goyama ! mA pamAyae / / vocchinda sinehamappano, kumuyam saraiyar va paninam. se savvasinehavajjie, samayam goyama ! ma pamayae. - Utta. Su. 10.28 5. tiNNo hu si aNNavaM mahaM, kiM puNa ciTThasi tiirmaago| abhitura pAraM gamittae, samayaM goyama ! mA pamAyae / / tinno hu si annavam maham, kim puna citthasi tiramagao. abhitura param gamittae, samayam goyama !ma pamayae. - Utta. Su. 10.34 6. parijUrai te sarIrayaM, kesA paMDurayA havaMti te / se savvabale ya hAyai, samayaM goyama! mA pamAyae / / parijurai te sarirayam, kesa pamduraya havamti te. se savvabale ya hayai, samayam goyama ! ma pamayae. -- Utta. Su. 10.26 7. buddhe parinivvuDe care, gAmagae nagare va saMjae / santimaggaM ca bUhae, samayaM goyama! mA pamAyae // buddhe parinivvute care, gamagae nagare va samjae. santimaggam ca buhae, samayam goyama ! ma pamayae. - Utta. Su. 10.36

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Other Precepts 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. Su. 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. Su. 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. Su. 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. Su. 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. Su. 10.36

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308 Pearls of Jaina Wisdom 71. jinavANI kA sAra 71. JINAVANI KA SARA 1. jaM icchasi appaNato, jaM ca Na icchasi appaNato / __ taM iccha parassa vi, ettiyagaM jiNasAsaNayaM / / jam icchasi appanato, jar ca na icchasi appanato. tam iccha parassa vi, ettiyagar jinasasanayam. Bha.4584 2. sAro parUvaNAe caraNaM, tassa vi ya hoi nivvANaM / saro paruvanae caranah, tassa vi ya hoi nivvanam. - Aca. Ni. 17 3. aMgANaM ki sAro? aayaaro| ___amganam kim saro ? 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 - Aca. Ni. 17

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Abhavya Abhaya Acara Acarya Agama Ahimsa Adharma Adharmastikaya : : Ajiva Ajnana Akasa Anekantavada Anga Glossary of Technical Terms Antaratma Anupreksa Anuvratas 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, truthfulness, 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 Atma-Jnana Atman 7 "tma Avadhi-Joana : i : : Avirati Aviveka Bahiratma Bandha Bhagavana Bhavana 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 ), samyama ( restraint ) and tapa ( austerity ). Also used for righteousness. It has ten forms. meditation; contemplation. It is of four kinds - mournful ( Arta): contemplations of objects and associations which cause grief and suffering; wrathful ( Raudra ) : Brahman Brahmana Cakravarti Caritra Dana Daya Darsana Deva : Dharma Dhyana

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Glossary of Technical Terms 313 Digambara : Dravya Gana Ganadhara : : Gunavrata Gupti Himsa 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 ( Akasa ) and time ( Kala ). Except time they are all extended reals ( Astikayas ) 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 Tirtharkara. sentient;soul characterised by consciousness, intuition and bliss. knowledge; cognition. It is of five kinds - scriptural knowledge ( Sruta-jnana ), knowledge derived through the five senses and the mind ( Mati-jnana ), clairvoyance ( Avadhi-jnana ), telepathy ( Manahparyaya-jnana ) and omniscience ( Kevalajnana). belonging to Jnata clan amongst the Ksatriyas. i : Jnana Jnataputra

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314 Pearls of Jaina Wisdom Kala : : Karma Kasaya ; Kayotsarga 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 Karmana sarira, 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-jnana Kevalin Loka Mana Mahavrata Moksa Mukti Muni

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Glossary of Technical Terms Naraka Nirgrantha Nirjara Nirvana Papa Paramanu Parmatma Parigraha Parisaha Pramada Pravacana Mata Pudgala Punya Purva Ratnatraya Sadhana Samayika 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 Mata ). empirical existence; cycle of transmigration. meritorious deeds; auspicious karmas. fourteen Jaina canonical texts existing before Mahavira but which are now extinct. stoppage of Karmic influx; spiritual path. self-restraint.

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316 Siddha Siksavrata Sramana Sramanopasaka Sravaka Sutra Svadhyaya Svetambara Tapa Tattva Tirthankara Upadhyaya Upavasa Vairagya Vandana Vinaya Virya Vitaraga 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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Bibliography Angasuttani (Part I): Editor-Muni Nathamal, Jaina Vishva Bharati, Ladnun, V. S. 2031. Amitagati Sravakacara : Editor Pt. Bhagachandra Ji, Muni Shri Anand Kirti Digambar Jaina Granthamala, Bombay, V. S. 1979. -- Astaprabhrta: Trans. -Ravaji Bhai Chhaganbhai Desai, Paramshruta Prabhavaka Mandal, Shrimad Rajchandra Ashram, Agas, 1968. Adhyatmasara : Commentator Bhadrankara Suri Ji Maharaj, Bhuvan Bhadrankar Sahitya Prachara Kendra, 34, Krishnappa Street, Madras - 79. Acaranga Curni: Jinadasagani, Shri Jainanand Pustakalaya, Surat, 1941. Avasyaka Curni : Editor - Shri Sagaranand Suri, Shri Bherulal Kanaiyalal Kothari, Valkeshwar, Mumbai, V. S. 2036. Avasyaka Sutra: Editor - Madhukar Muni, Agam Prakashan Samiti (A. P. S.), Beawar (Rajasthan), 1985. -- Isibhasiyaim Suttaim : Editor - Vinay Sagar, Prakrit Bharati Akadami, Jaipur (Rajasthan), 1988. - Uttaradhyayna Sutra: Editor - Sadhvi Shri Chandana, Virayatana Prakashan, Jaina Bhawan, Lohamandi, Agara, 1972. Uvasakadasao: Editor - Madhukar Muni, A. P. S., Beawar, 1989. Kartikeyanupreksa: Editor - Dr. A. N. Upadhye, Shri Paramashrut Prabhavaka Mandal, Shrimad Raychand Asharam, Agas, 1978. Tattvasara Editor - Pt. Hiralalji Siddhanta Shastri, Shri Satshruta Seva Sangh, Sadhana Kendra, Ahmedabad, 1981. Dasavealiyam taha Uttarajjhayanani: Editor - Acharya Tulsi, Jaina Shvetambara Terapanthi Sabha, Calcutta - 1, V. S. 2023.

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318 Pearls of Jaina Wisdom Dasavaikalika Sutra : Editor - Shri Amarchandra Ji Mahara Bahadur Lala Sukhdeo Sahai Jwala Prasad Jain Jauhari, Mahendragarh ( Patiyala), V. S. 1989. Dhyanasatakam : Editor - Muni Shri Harshavijaya, Sarasvati Pustak Bhandar, Mumbai, V. S. 1997. Nandi Suttam : Editor - Muni Punya Vijayaji, Prakrit Grantha Parishad, Varanasi, 1966. Nayacakra : Editor - Pt. Kailash Chandra Shastri, Bharatiya Gyana peeth Prakashan, Varanasi, 1971. Niyamasara : Kundakunda, Translation - Pt. Paramesthidas Nyaya tirtha, Satsahitya Prakashan evam Prachar Vibhag Bapu Nagar, Jaipur - 15, 1988. Niryukti Sangraha : Editor - Shri Vijayamrit Surishvara, Harsh Pushpamrita Jain Granthamala, Lakhabaval, Jamnagar, 1989. Nisitha Curni (Part I-IV): Editor - Upadhyay Amar Muni, Bhartiya Vidya Prakashan, Delhi, 1982. Nisitha Bhasya : Editor - Upadhyay Amar Muni, Lohamandi, Agra, 1958. Pancastikaya : Editor - Pt. Parameshthidas Ji Nyayatirtha, Shri Param Shrut Prabhavak Mandal, Shrimad Rajchandra Ashram, Agas (Gujarat ), 1969. Prakirnaka Dasaka : Shri Agamodaya Samiti, Seth Devachand Lal Bhai Jaina Pustakoddhar Samiti, Mumbai, 1927. Pravacanasara : Kundakunda, Editor - Dr. A. N. Upadhye, Param shrut Prabhavak Mandal, Shrimad Rajchandra Ashram, Agas, 1964. Prasnavyakarana Sutra : Editor - Madhukar Muni, Shri Agam Prakashan Samiti, Beawar ( Rajasthan ), 1983. Bshatkalpa Bhasya (Part I-V): Editor Chaturavijaya/Punyavijaya, Shri Atmanand Jaina Sabha, Bhavanagar, 1933. Bhagavati Aradhana : Editor - Pt. Kailash Chandra Shastri, Jaina Samskriti Samrakshaka Sangha, Sholapur, 1978.

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Bibliography 319 Mulacara : Editor - Siddhantacharya Pt. Kailash Chandra Shastri, Bhartiya Gyanpeeth, New Delhi -1, 1984. Mularadhana : Translation - Pt. Jinadas Parshvanath Phadakule, Balatkaragana Jaina Publication Society, Karanja, 1935. Rayanasara : Editor - Dr. Devendra Kumar Shastri, Veera Nirvana Granth Prakashan Samiti, Indore, 1974. Vasunandi Sravakacara : Editor - Pt. Heeralal Jain, Bharatiya Gyan peeth, Kashi, 1952. Visesavasyaka Bhasya : Editor - Shah Chunnilal Hukumchanda, Agmodaya Samiti, Mumbai, V. S. 1983. Vyavahara Sutra : Editor - Muni Shri Amolaka Rishi, Raja Bahadur Lala Sukhadeo Sahai Jwala Prasadji Jauhari, Sikanderabad, V. N. S. 2445. Vyakhyaprajnapti : Editor Madhukar Muni, A. P. S., Beawar, 1982. Samanasuttam : Translation - Pt. Kailashchandra Ji Shastri, Sarva Seva Sangha Prakashan, Rajghat, Varanasi - 1, 1975. Samayasara : Kundakunda, Editor - Pt. Pannalal Sahityacharya, Shri Ganesh Prasad Varni Jaina Granthamala, Varanasi - 5, 1969. Samavayanga Sutra : Editor Madhukar Muni, A.P.S., Beawar, 1982. Sarvarthasiddhi : Editor Pt. Phoolchand Shastri, Bharatiya Jnanapitha, Kashi, 1995. Sutrakrtanga Curni : Editor Shri Jinadas Gani, Shri Jainanand Pustakalya, Surat, 1941. Sutrakrtanga Sutra ( Part I- II ): Editor - Madhukar Muni, Agam Prakashan Samiti, Beawar, 1982. Savayapannatti : Editor - Pt. Balchandra Shastri, Bharatiya Gyana peeth Prakashan, Varanasi, 1981. Sthananga Sutra : 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 ainiddhena visaya 64 6 appa khalu sayayar 5 7 akusalamana niroho 23 5 appa ceva dameyavvo 2 7 akkhani bahirappa 3 3 appanamayanamto akkhehi maro rahio 69 12 appanameva jujjhahi - 26 accei kalo turamti raio 26 1 appanam vinu nanam 138 ajivo puna neo 13 4 appanam havai sammatta 7 15 attam ruddar dhammam 54 12 appa nai veyarani 2 1 attaruddani vajjita 54 13 appaharassa damtassa 37 15 attha kammain appo bandho jayana 34 4 atthajuttani sikkhijja 62 10 appo vi ya paramappo 3 12 attha pavayanamayao 38 2 appam pi suyamahiyam 9 3 anathovam vanathovam 22 10 abbhagamiyammi va 27 3 anasanamunoyariya 46 3 arihamta mamgalam 1 2 anumayam pi mehavi 38 22 alabhotti na soijja 38 20 anusasio na kuppijja 66 2 avi appano vi dehammi 33 3 anusoo samsaro 12 11 asasae sarirammi 31 4 anega citte khalu ayam 23 3 asamgihiyaparijanassa 37 8 atthi me aya uvavayae 2 14 aha atthahim thanehim 57 3 adattadanam akitti 43 2 ahanam vayamavannam 60 3 addhuvamasaraname- 25 2 aha pascahi thanehi 57 2 adhuve asasayammi 28 8 ahamikko khalu suddho 38 annassa dukkham anno 291 ahava vi nana-darnsana- 11 9 anne khalu kamabhoga 30 1 aukkhayam ceva 45 8 anne harati tam vittam 20 5 agama cakkhu sahu 38 10 annam janam khimsai 15 1 agamahino samano 38 9 apadinnassa lavavasakki- 55 2 adahidapainna bhava 56 8 apucchio na bhasijja 61 1 ada khu majjham nanam 2 11 appano ya param nalam 5 4 arannavo vi matto hatthi 23 11 appattiyam jena siya 61 7 aruhavi amtarappa 3 4 appapindasi panasi 38 4 avayabhaddae namam 67 3 appa appammi rao .7 6 asavadarehim saya 32 2 appa katta vikatta ya 2 2 asam ca chamdam ca 49 7

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Index of the Verses 321 Verse Ch. No. Verse Ch.No. ahacca savanam laddhum 11 4 aharosaha-satthabhaya 53 1 icchamuccha tanhagehi 43 1 inameva khanam 62 9 itto viddhamsamanassa 35 4 itthi juyah majjam 40 3 imena ceva jujjhahi 2 3 imam ca me atthi, imam 36 8 imam sariram amiccam 31 1 iriyabhasesana dane 38 3 iha khalu kamabhoga no 30 3 iha manussae thane 35 2 iha loe nippivasassa 49 3 ihaloganiravekkho 38 8 imdiyani kasaye ya 46 13 uttamakhama-maddavam 37 3 amagunana dhamam 3 udagassa phasena siya 69 4 uddhariya savvasallo 4 3 uvaogalakkhanamanai 13 2 uvanijjai jiviyamappa- 26 4 uvaniyatarassa taino 55 1 uvasamena hane koham 22 2 eenam labhenam tussai 52 2 ee ya samge samaikka- 44 7 ekka manusajai 69 33 egao viraim kujja 21 6 egappa ajiye sattu 6 2 egabbhue aranne va 294 egamappanam sampehae 6 4 egamappanam sampehae 30 2 egamavimayi mayam 50 6 egaya devaloesu 11 2 egagissa hi cittaim 65 2 ege jie jiya pasca 6 1 ego ahamamsi 29 3 ego mulampi haritta 68 2 ego me sasado appa 3 10 eme e samana mutta 38 5 eyam khunanino saram 41 1 evameva cattari purisa- 67 8 evam dhammassa vinao 58 5 evam dhammam viukka- 68 1 evam tu samjayassavi 34 5 eso mamgalanilao 1 3 oyam cittam samadaya 54 7 anganam kim saro 71 3 kadana kammana na 24 21 kammamasuham kusilam 12 4 kammavasa khalu jiva 24 7 kammaim baliyain 1 60 5 kammavasa-daraim 215 kammuna bambhano hoi 39 5 kammam cinamti savasa 24 6 kayavayakammo taha 40 10 kasaya aggino vutta 22 5 kasinam pi jo imam 45 1 kasehi appanam 34 3 kaha nam bhamte ! jiva 13 13 kaha so ghippai appa 3 9 kamaniyattamai khalu 128 kame patthemana akama 26 3 kayasa vayasa matte 24 8 kimiragarattavattha 18 6 kim puna gunasahidao 44 12 kuddho saccam silam 14 8 kula-ruva-jadi-buddhisu 51 1 kusagge jaha osabimdue 70 2 kusilavaddhanam thanam 33 4 kodho sattugunakaro 14 5 kohavijae nam khamti 14 9 kohena appar dahati 14 10 kohena jo na tappadi 47 1 koho piim panasei 14 7

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322 Pearls of Jaina Wisdom Verse Ch. No. koham manam ca mayan 22 1 koham manam niginhitta 22 9 khanamittasukkha 28 2 khamavanayae nam 47 5 khamemi savve jiva 47 2 khire dusim jadha . 21 7 khuham pivasam 38 23 khettas vatthu hirannam 45 3 khamti a maddava'jjava 38 15 game va aduva ranne 69 29 garam pi ya avase nare 40 6 gihavase vi suvvae 40 9 gunakarittanato omam 64 10 gunehi sahu agunehi'- 39 3 gamthaccao imdiya 20 3 caunham khalu bhasanam 61 3 cauvvihe samjame 5 5 cauhim thanehim samte 19 5 cauhim thanehim jiva 19 6 cauhim thanehim jiva 67 4 cauhim thanehim jiva 67 5 cattari avayanijja 67 6 cattari dhammadara 37 16 cattari paramamgani 111 cattari purisajaya 67 1 cattari meha pannatta 67 7 cattari suta 67 2 caradi jadam jadi niccam 59 3 carittam khalu dhammo 48 6 cicca dupayam ca 29 5 cicca vittar ca 27 7 cittamastamacittam va 43 3 cittassegaggaya havai 54 11 cittam na dusayitavyam 24 10 cirajinam nagininam 9 14 chimdati bhavasamana 25 6 jai kimci pamaenam 47 3 Verse Ch. No. jai natthi nanacaranam 57 7 jai vanavasamittenan 69 20 jai vi ya nigine 17 2 jaukumbhe joiuvagudhe 44 4 jahmi ya varidamette 23 12 jatibhagagaya matta 24 19 jattheva pase kaha jadha karisayassa 14 6 jamanattha bhumjati ya 64 3 jaminam jagai pudho 24 1 jammasamudde bahu- 326 jammam dukkham jara 28 6 jaya kohai vivaddhi 14 2 jayam care jayam citthe 591 jara java na pilei 36 3 jaramaranavegenam 28 9 jalabubbasariccham 26 7 jassa khalu duppanihiani 325 jassa na vijjadi rago 48 9 jassatthi maccuna 36 7 jaha kacchullo kacchum 28 3 jaha koti amayarukkho 69 32 jaha khalu jhusiram 24 14 jaha cirasamciya- 54 5 jaha jaha sujjhai salilam 3 13 jaha nam vayamavannam 34 6 jaha diva divasamar 57 5 jaha balo jampamto 4 2 jaha makkadao khana- 23 6 jaha va visagardusam 68 5 jaha salilena na lippai 8 jaha silarakkhayanam 44 jaha asavinim navar 32 3 jaha kumme saamgaim 5 1 jaha junnaim katthaim 62 11 jaha nai veyarani 44 15 jaha daddhana biyanam 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. jaha davaggi paurim- 44 9 jo jassa u aharo 46 7 jaha dumassa pupphesu 38 5. jo jive vi na yanei - 8 2 jaha mahatalagassa 34 5 jo paribhavai param 692 jaha ya ardappabhava 18 2 jo puna jatanarahio 69 15 jaha ya tinni vaniya 68 2 jo puna visayaviratto 33 10 jaha laho taha loho 18 1 jo puvvarattavararatta- 4 1 jaha sagadio janam 68 1 jo bahumullu vatthum 45 5 jaha sui sasutta 8 6 jo muni bhuttavasesam 53 2 jaha suni puikanni pagaso bahuso jaha hi amdhe saha joti- 42 3 jao sahassam sahassanam 2 5 jaheha siho va miyam 27 1 jo so manappasado 24 18 jagaraha nara ! niccam 62 6 jam annani kammar 38 11 ja ja vaccai rayani 36 1 jam icchasi appanato 711 janijjai cistijjai 28 4 jam kallam kayavvam 62 7 janamto'vi ya tarium 9 5 jam kisci vi upannai 26 6 javamta'vijja purisa 13 15 jam kirai parirakkha 53 4 jivadaya-dama-saccam 9 9 jam kunadi samadithi 7 20 jiva'jiva ya bamdho ya 7 3 jam channam tam na 69 27 jiva vi panativaena 13 14 jam jarisam puvvamakasi 24 12 jiva havamti tiviha 3 2 jam jam samayam jivo 24 5 jividamarane lahalabhe 55 3 jam thiramajjhavasanam 54 2 jiviyam ceve ruvam ca 26 8 jam dei dikkha-sikkha 57 6 jiviyam nabhikamkhejja 49 1 jam baddham pi na 54 jivo bambha jivammi 44 1 jam bhasambhasatassa 61 9 je aya se vinnaya 2 13 jam me tava-niyamaje asava te parissava 32 1 jhanovarame'vi muni 25 1 je egam janai 2 8 dahara vuddha ya pasaha 26 2 je janamajanam va 5 2na kammuna kamma 32 7 jena taccam vibujjhejja 8 10 na kunai, parattahiyam 11 7 je pavakammehi dhanam 45 7 natthi asave samvare va 10 5 je ya kamte pie bhoe 37 4 natthi cauramte samsare 10 8 je ya camde mie thaddhe 14 11 natthi jiva ajiva va 10 2 jehim kale parakkamtam 69 26 natthi dhamme adhamme 10 3 jo appana du mannadi 69 25 natthi pejje va dose va 10 7 jo appanam janadi 8 7 natthi bamdhe va mokkhe 10 4 jo av manakaranam 51 2 natthi loe aloe va 10 1 jo cimtei na vamkar 50 1 natthi veyana nijjara va 10 6 59 2

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324 Pearls of Jaina Wisdom Verse Ch.No. Verse Ch. No. natthi siddhi asiddhi va 10 9 tittie asamtie hahabhuda- 18 9 natthi siddhi niyam 10 10 tittarga va kaduvam va 38 18 na bhusanam bhusayate 69 16 timirahara jai ditthi 28 11 na muyai payadima- 68 4 tumamsi nama sacceva 413 namo arihamtanam 1 1 turgan na mamdarao 41 5 na ya vatthudo du bamdho24 15 turaha dhammam kaum 62 8 na vi ta ahameva luppae 60 2 tellokkalavidahano 44 10 na virujjhejja kenai 41 4 tam jai icchasi gamtur 214 na sakka gamdhamaggha-48 3 tam taha dullahalambham11 8 na sakka na sour sadda 48 1 tam tu na vijjai sajjhar 69 13 na sakka phasamaveeum 48 5 tam saccam khu 42 4 na sakka rasamassaum 48 4 thavaram jamgamam 45 2 na sakka ruvamaddatthum48 2 thirakayajoganam puna 54 4 nahi niravekkho cago 495 thovam laddhum na 18 7 na hu hoti soyitavvo 69 17 davvena vina na guna 13 10 nani ragappajaho hi 49 8 davvam sallakhanayam 13 9 nanujjovo jovo 8 11 dasavihe samanadhamme 38 1 nanena ijhanasijjhi 8 4 danam mukkham savaya- 53 4 anam mukkham savaya- 53 4 nanam amkusamudam 8 9 darani ya suya ceva 30 4 nanam carittasuddham 9 7 dittham miam asamdi- 61 5 nahan deho na mano 37 dukkhe najjai appa 3 11 nanarn payasagam sohao 12 9 dukkham hayam jassa na 22 7 niggartho nirago 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 samabhava 38 12 dullaha u muhadai 53 5 tattha pamcavihar nanam 8 3 dullahe khalu manuse 70 3 tapyate anena pavam 46 12 deva-danava-gamdhavva 44 16 tamha nivvudikamo 13 7 dehado vadiritto 3 13 tavanarayajuttena 34 2 dosa jena nirumbhamti 24 20 tavenam vodanam jana- 46 14 damsanabhattha bhatha 7 10 tavo joi jivo joithanam 46 11 damsanamulo dhammo 7 12 tahiyanam tu bhavanam 7 2 damsanahino na vamdi- 7 13 tahi tahi suyakkhayam 25 7 damsanana carittani 121 taheva kanam kane tti 61 4 dhanena kim dhamma- 69 10 tiuttai u mehavi 33 1 dhammajjiyam ca vava- 66 5 tinno hu si annavam 70 5 dhammadisaddahanam 7 1

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Index of the Verses 325 Verse hond u aa aicamanam 14 Verse Ch. No. Ch. No. dhammenam ceva vittim 37 6 paccakhanenar iccha- 33 9 dhamme harae bambhe 2 12 padiniyam ya buddhanam66 4 dhammo attho kamo 40 8 padhamam nanam tao 8 1 dhammo dayavisuddho 37 14 paniyam bhattapanam ca 64 4 dhammo mamgalamukki-37 1 paniyam bhattapanam tu 64 5 dhammo vatthusahavo 37 2 panna samikkhae 37 7 dhuniya kuliyam va 34 1 pamayamulo bamdho 62 13 na kasayasamutthehi ya 54 8 pamaya kammamahamsu 62 1 na jaimatte, na ya ruva- 38 26 paramanumittiyam pi hu 7 9 na tassa dukkham vibha- 24 9 pariggahanivitthanam 20 6 natthi kei paramanu- 27 6 parijurai te sarirayan 70 6 natthi chuhae sarisaya 69 19 parinamado bamdho 25 5 na nanamittena kajja- 69 22 pavvayaraisamanah na bhaiyavvam bhayassa 63 3 pahavartam niginhami 23 1 na ya so bhavo vijjai 69 14 panivaha musavae na ya vittasae param 41 4 papassagamadaram 42 na rasatthae bhumjijja 38 13 payacchittam vinao 46 na lippai bhavamajjhe 49 2 pavam karedi jivo 29 na vi tar kunai amitto 21 3 pasammi bahini-mayam 14 3 na vi mumdiena samano 391 pudhavi sali java ceva 18 4 na veraggam mama- 496 punnam pi jo samicchadi 12 3 nanamegaggacitto a 57 4 purisammi duvvinie 58 10 nanassavaranijjam 24 4 purisa ! tumameva tumam 2 4 nanena janai bhave 7 4 purisorama pavakammuna 28 7 nanam ca damsanam ceva12 7 puyanattha jasokami 38 21 na damsnissam nanam 7 5 puvvakammakkhayatthae 69 8 nanena ya jhanena ya 5 3 puvvi buddhie pasetta 61 10 nanenam damsanenam ca 37 12 parcimdiyani koham 6 7 namakammam ca goyam 24 4 pamceva anuvvayaim 40 2 na'lassena samam 62 5 balam thamari ca pehae 46 5 nasile na visile 57 3 bahum sunei kannehim 69 5 niddesavatti puna 58 8 barahavihammi vi tave 56 nibbhayena gativvam 63 8 bahiracao vihalo nimmame nirahamkare 38 6 bahirasamga khetta 20 2 niharati mayam putta 30 5 buddhe parinivvude care 70 7 no imdiyaggejjha amutta- 13 5 bohi ya se no sulaha 696 no ihalogatthayae 46 15 bhavatanha laya vutta 6 3 wa Oo oo u 20 7

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326 Verse Ch. No. bhariya dhammasahaiya 37 bhavanajogasuddhappa bhavarahio na sijjhai bhavassa natthi naso bhasamano na bhasejja bhikkhae va gihatthe va bhito avitijjao manuso bhito tavasamjamapi bhogi bhoge pariccayabhogehim ya niravayamajjam-visaya-kasaya mana salile thirabhue manasamjamo nama manussahidayam punimano sahassio bhimo manam parijanai se mamattam chimdae tae ma galiyasseva kasam manavijayenam maddamani visso savvassa manusattammi ayao manusatta asarammi manusattam bhave mulam37 manussam viggaham matahim pitahim luppati 36 ma ya camdaliyam kasi mayamosam vaddhai maya piya nhusa bhaya mayavijaenam ajjavam mase mase u jo balo mamsasanena vaddhai micchatta-parinadappa micchattavedaraga micchattaviradi vi ya micchattaviradihim micchamttam vedamto mittim bhuehi 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 musavao ya logammi 42 6 muhadai muhajivi 38 19 mulavinattha na sijhamti 7 14 mulau khamdhappabhavo 58 4 64 8 44 6 16 5 mohena gabbham yada niruddhayogasravo 16 5 ratto bamdhadi kammam 24 11 rasa pagamam na nisevi- 44 8 rainiyassa bhasamanassa 61 raibhoyana-vajjana raisarisavamittani 6 64 9 69 23 47 6 21 2 32 9 1 4 4 2 4 5 ragena va dosena va rage dose ya do pave rago jassa pasattho rao ya doso vi ya kamma-21 rinamoyanam va mannai 60 ruvesu jo giddhimuvei 49 rumdhiya chiddasahasse 33 rosaittho nilo hadappabho 14 labbhati vimala bhoe 36 6 labhalabhe suhe dukkhe 39 4 lobhapatte lobhi samava- 18 lobhavijaenam samtosam 18 lobhavile ayayai adattam 43 lobhe ya vaddhide puna 43 vaddhadi bohi samsagge- 65 vajjijja tenahadatakkara 43 5 vajjiya-sayala-viyappo 54 9 vatthagamdhamalamkara 44 vadaniyamani dharamta 69 24 vayanam vinnanaphalam 61 11 varam me appa damto varam vayatavehi saggo vase gurukule niccam 8 6 4 4 5 6 6 12 6 57 1 mokkhapasahanahetu mokkhabhikamkhissa

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Index of the Verses 327 Verse Ch. No. vau va jalamacceim 44 14 vayana pucchana ceva 56 6 vinao sasane mulam 58 1 vinayamule dhamme 9 12 vinaya-sila-tava-niyama- 44 13 vinayahiya vijja 58 6 vinavo vi tavo 58 9 vittena tanam na labhe 45 6 vittam pasavo ya naiyo 27 2 vittam soyariya ceva 45 4 viyaniya dukkha 45 9 vivatti aviniyassa 58 3 visayakasaya-viniggaha- 46 1 visassanijjo maya va 42 1 viyaragayae nam 38 16 veya ahiya na havarti 69 9 veyavaccenam titthayara 69 11 veraim kuvvai veri 193 vocchinda sinehamappa- 70 4 vamsimulam ketana 17 4 sauni jaha pamsu- 36 5 sakka vanhi nivaretum 16 3 sakkham khu disai tavo 46 10 saccamegam padhamam 61 2 saccassa anaye 42 5. saccana sahassanam vi 17 3 saccammi vasadi tavo 42 9 saccam logammi sara- 42 2 sajihaenam nanavari- 56 4 sajjhae va niuttenam 56 2 sajjhayam ca tao kujja 56 3 satta bhayatthana pannatta 63 3 satta bhayavippamukka 63 7 sattham nanam na havai 69 30 saddahadi ya pattedi ya 12 2 sadde ruve ya gandhe ya 44 2 saddesu a ruvesu a 33 8 Verse Ch. No. santi egehim bhikkhuhim 37 10 saparam badhasahiyam 28 10 samano samasuha-dukkho 48 7 samdditthissa suyam 7 19 samabhavo samaiyam 48 12 samayae samano hoi 39 2 sariramahu nava tti 38 7 sammatta-nana-sarjama- 55 4 sammattavirahiya nam 7 18 sammattassa ya lambho 7 11 sammattam ca ahisam ca 65 5 sayanassa janassa pio 15 3 savane nane ya vinnane 65 1 savvao pamattassa bhayam62 2 savvagamthavimukko 38 28 savvananuttaram suyana- 8 8 savve pana piyauya 41 4 savve sayakammakappiya 24 2 savvehim bhuehim daya-38 27 savvamgam pecchamto 44 3 savvam jagam jai tuham 27 4 savvam jagam tu samaya-48 11 sahio dukkhamattae 42 7 Samaienam savajjajoga- 55 6 samaiyam ti kaui amaiyam ti kaum 55 5 samaiyammi u kae 40 7 samaggimdiya ruvam 26 5 samannamanucaramtassa 38 14 saradasalilam va suddha 38 17 sarira-manasa ceva 28 5 saro paruvanae caranam 71 2 sahare hattha paye ya 22 3 silaguna vajjidanam 9 8 silena vina visaya 9 6 silam mokkhassa sovanam 9 10 silam visayavirago 9 11 sisam jaha sarirassa 54 1

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328 Pearls of Jaina Wisdom Verse Ch. No. suim ca laddhum saddham11 5 sukkamule jadha rukkhe 16 2 sucinna kamma 24 16 sujano vi hoi lahuo 65 6 sunnikayammi citte 54 6 sutthuvi maggijjarto 28 i suttesu ya vi padibuddha- 62 4 subahumpi suyamahiyam 9 2 suvannaruppassa u pavva- 18 3 suvati suvamtassa suyam 62 12 suhadukkhajanana va 13 3 suhaparinamo punnam 33 5 suhume salle duruddhare 23 4 sus jaha sasutta 56 7 surodae pasati cakkhu- 69 28 se asaim uccagoe 513 se janamajanam va 22 4 selathambha samanam 15 1 senavaimmi nihae 16 4 sevamto vi na sevai 9 4 se sutam ca me 12 12 socca janai kallanam 8 12 so tavo duviho vutto 46 2 Verse Ch. No. so nama anasanatavo 46 4 sovanniyam pi niyalar 12 5 sovanam padhamam 7 16 sohi ujjuabhuyassa 37 11 samganimittam marai 20 1 samjoa siddhii phalam 7 8 sambujjhah kim na 35 1 sambujjhaha jamtavo 35 3 sammattadamsanai paidi-40 1 samvaraphalam tu nivva- 33 11 samvegajadi karana nissa-63 5 samsarassa u mular 22 11 hatthasamjae payasamjae 38 25 hatthissa ya kurtthussa ya 2 9 hayam nanam kiya hinam 7 7 hiya-miya-apharusavai 61 12 hiyas vigayabhaya 58 7 hiyahara miyahara 64 7 hurti gunakaragaim 1 5 6 heyaheyam ca taha 7 17 houna ya nissamgo 52 3 hodi kasa ummatto 22 6 jnanadhananam hi sadhu-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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vidyApI DATION FOUNDATI pArzvanAtha vArANasI RESEARCH saccabhagata 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