Regime Of Love

Author(s): Raj Saubhag Satsang Mandal
Publisher: Raj Saubhag Satsang Mandal
Catalog link: https://jainqq.org/explore/034354/1

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The Regime of Love Agna Bhakti & Atma Siddhi Translation and Transliteration 37 Raj Saubhag Satsang Mandal SHREE

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AtmabhrAMti sama roga nahi, sadguru vaidya sujANa; guru AjJA sama pathya nahi, auSadha vicAra dhyAna. There is no affliction like self-delusion and no doctor as skilled as a True Guru. There is no regimen like a True Guru's guidance and no medicine like contemplation and meditation. - Shrimad Rajchandra Atma Siddhi Verse 129

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Publisher: Publication Committee Shree Raj Saubhag Satsang Mandal Saubhagpara, Sayla - 363 430, Dist. Surendranagar, Gujarat, India. * All rights reserved for this book by Publication committee Current Edition: E-book (2019) Previous Editions: 1st Edition (2015), 2nd Edition (2018) Available at: Shree Raj Saubhag Satsang Mandal Shree Raj Saubhag Ashram, Saubhag Para, Sayla - 363 430. District Surendranagar, Gujarat, India Tel.: +91-2755-280533 Telefax : +91-2755-280791 e-mail: ashram@rajsaubhag.org website: www.rajsaubhag.org/the-regime-of-love

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Gujarati Title 1. maMgalAcaraNa 2. jinezvaranI vANI 3. prAtaHkALanI bhAvanAnAM pado 4. traNa mALA 5. Atma jAgRtinAM pado 6. jaDa ane caitanya 7. zrI sadguru bhaktIrahasya 8. kaivalyabIja zuM? 9. kSamApanA 10. cha padano patra 11. vItarAgano kahelo mArga 12. prAtaHkALanI stuti 13. vaMdana tathA praNipAtastuti Contents 15. Atma-siddhi zAstranI zgla 16. Atma-siddhi zAstra Transliteration Mangalaacharan Jineshvarne Vaanee Praatahakaalnee Bhaavnaanaan Pado Tran Maalaa Aatma Jaagrutinaan Pado Jad ane Chaitanya Shree Sadguru Bhaktirahasya Kaivalyabeej Shun? Kshamaapanaa Chha Padno Patra Veetraagno Kagelo Maarg Vandan Tathaa Pranipaatstuti 14. sAyaMmakALanI stuti tathA Saayamkaalnee Stuti devavaMdana Tathaa Devvandan Translation Preface Auspicious Dedication and Invocation The Words of the Jina Poems for Reflection in the Early Hours Three Rounds of the Rosary 18 Verses to Awaken the Soul 20 Matter and Consciousness The True Essence of Devotion to the True Guru The Path Preached by the Equanimously Detached Lord Praatahakaalnee Stuti Early Morning Hymns Obeisance and Final Prayer What is the Seed of Enlightenment? Seeking Forgiveness The Letter of Six Affirmations Evening Hymns and Veneration of the Lord Page Aatma-Siddhi Shastra In Praise of Atma-Siddhi Stuti Scripture Aatma-Siddhi Shastra Atma-Siddhi Text Pronunciation Guide 7 12 14 16 2 20 26 31 33333 35 38 50 52 60 64 75 76 156

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Preface The Regime of Love. This book, the Regime of Love, is a collection of prose and poetry about the highest form of love, selfless devotion. Love is the very heart, the very essence, of devotion. Love inspires, motivates, purifies, elevates and ennobles us. The book explores and celebrates the impact of love. It is in this sublime love, in the form of faith and devotion towards the True God, True Guru and True Dharma, that lies the path to Moksha. Love for the True Guru encompasses love for the True God and True Dharma, for he is the embodiment, the exemplar of Truth. We celebrate the presence of a true living guru in our lives. As we dedicate our lives to the True Guru, to the path taught by the True Guru, he compassionately creates a daily regimen of spiritual activities for us and instructs us to follow it. If we observe this regime diligently, our striving will be in accordance with truth. By following his regimen we actually celebrate his presence in our lives. With dedication, devotion and trust, our love for the path and the guru grows. We surrender our hubris and self-righteousness at his lotus feet. Shrimad speaks of this regimen in Atma-Siddhi verse 129: guru AjJA sama pathya nahi Guru aagnaa sama pathya nahi There is no regimen like a True Guru's guidance. The Guru's instruction (aagnaa) includes the daily recitation of the poems and prose in this book. The instruction is not mere recitation but contemplation, exploration and immersion in love. We pray and hope that this regime becomes your daily dose of pure love. Shree Raj Saubhag Satsang Mandal Publication Committee

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Even though these translations appear to make the text accessible in English, its true meaning can only be understood directly from a self-realised True Guru. Joyfully dedicated to our beloved True Guru, Param Pujya Bhaishree, on the occasion of his 75th birthday and 25th anniversary of his anointment, with the late Param Pujya Gurumaa, as Guru.

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(San zrImad sadgurave namonama: Shreemad sadgurave namonamaha Obeisance to the venerable True Guru prAta:kALanI bhakti Praatahakaalnee Bhakti Devotional poems for the early hours

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12 Mangalaacharan 1. HOLALLURE 1. Mangalaacharan Auspicious Dedication and Invocation aho zrI satparuSake vacanAmRtam jagahitakaram, mudrA aru sat samAgama suti cetanA jAgRtakara, Aho shree satpurushke vachanaamrutam jagahitakaram, Mudra aru satsamaagam suti chetanaa jaagrutakaram; Behold the nectar-like words of the personification of truth, which uplift the world. His divine countenance and his company awaken the slumbering consciousness. (1) giratI vRtti sthira rakhe darzana mAtrase nirdoSa hai, apUrva svabhAvane preraka sakala sadgaNa koSa hai. Giratee vrutti sthir rakhe darshan maatrase nirdosh hai, Apoorva svabhaavke prerak, sakal sadgun kosh hai; They still the wandering inclinations of the mind and merely the sight of them is purifying They inspire unprecedented insight into our true nature, and are a treasury of all virtues. (2) svasvarUpakI pratIti apramatta saMyama dhAraNam, pUraNapaNe vItarAga nirvikalpatA, kAraNam; Svasvaroopki prateeti apramatt sanyam dhaaranam, Pooranpane veetaraag nirvikalpataake kaaranam; They inspire faith and realisation of our true nature and enable us to practice restraint without laxity. In their completeness they cause pure total equanimous detachment and unwavering stillness in the self. (3) aMte ayogI svabhAva jo tAke pragaTa karatAra hai anaMta avyAbAdha svarUpameM sthiti karAvanahAra hai; Ante ayogee svabhaav jo taake pragat karataar hai, Anant avyaabaadh svaroopmen sthiti karavanhaar hai; They facilitate manifestation of our true nature, finally free of mental, verbal and bodily association. They cause us to rest in our eternal, boundless nature. (4)

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Mangalaacharan | 13 sahajAbha sahajAnaMda AnaMdaghana nAma apAra hai, sat deva dharma svarUpadarzaka suguru pArAvAra hai; Sahajaatma sahajaanand aanandaghan naam apaar hai, Sat dev dharma svaroopdarshak suguru paaravaar hai; "Sahajaatma (effortlessly manifest self), Sahajaanand (naturally blissful), Aanandaghan (charged with bliss)" are the countless names of the infinite virtues. Oh the True Guru who casts light on the True God and the True Faith. (5) gurubhaktise kaho tIrthapatipada zAstram vistAra hai, trikALa jayavaMta varte zrI gururAjane namaskAra hai. Gurubhaktise laho teerthapatipad shaastramen vistaar hai, Trikaal jayavant varto shree guru raajne namaskaar hai Numerous scriptures state that devotion to a True Guru helps us achieve an inner state similar to a Tirthankar. Victory to them! I bow down to my True Guru. (6) 24H UGH silala:28 $ UE 2414-42 SASIR214, jayavaMta zrI jinarAja vANI karuM tAsa uccAraNam Em pranamee shreegururaajke pad aap-parahitakaaranam, Jayavant shree Jinaraaj vaanee karun taas uchchaaranam; Thus I praise the guru, spiritual king, who uplifts the self and all souls, Praise be to the words of Lord Jina, I recite them regularly. (7) bhavabhIta bhavika je bhaNe bhAve suNe samaje sahe, zrI ratnatrayanI aikyatA lahI sahI nijapada lahe. Bhavbheet bhavik je bhane bhaave sune samaje sadhe, Shree ratnatrayanee aikyataa lahee sahee so nijapad lahe. The world-weary souls, seeking liberation, who study, listen to, understand and believe, Realise the three jewels in harmony within themselves and thus realise self. (8) Drawing from Shrimad Rajchandra Vachanamrut Letter 875, Page 634

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14 Jineshvarnee Vaanee 2. Or 1842-11 auzit 2. Jineshvarnee Vaanee The Words of the Jina (HH92 E9E) (Manahar Chhand) ("Manahar" metre) anaMta anaMta bhAva bhedathI bharelI bhalI, anaMta anaMta nayanikSepe vyAkhyAnI che; sakala jagata hitakAriNI hAriNI moha, tAriNI bhavAbdhi mokSacAriNI pramANI che; Full of infinite meaning and beneficial They are verbalised through infinite viewpoints and analytical perspectives; They uplift the whole world, by defeating the cause of delusion, Powerful enough to lift us across the ocean of worldly existence and lead us to moksha (1) Anant anant bhaav bhedthee bharelee bhalee, Anant anant nayanikshepe vyaakhyaanee chhe; Sakal jagat hitakaarinee haarinee moh, Taarinee bhavaabdhee mokshachaarinee pramaanee chhe; upamA ApyAnI jene tamA rAkhavI te vyartha, ApavAthI nija mati mapAi meM mAnI che; aho! rAjacaMdra, bALa khyAla nathI pAmatA e, jinezvara taNI vANI jANI teNe jANI che. (gururAja taNI vANI jANI teNe jANI che.) Upamaa aapyaanee jene tamaa raakhvee te vyartha, Aapvaathee nij mati mapaai men maanee chhe; Aho! Raajachandra, baal khyaal nathee paamtaa e, Jineshvar tanee vaanee jaanee tene jaanee chhe. (Gururaaj tanee vaanee jaanee jene jaanee chhe.) It is not worth trying to compare it. Doing so would merely reflect our own limited minds. Oh! Says Rajchandra: Innocent novice seekers, due to their delusions, are not able to understand this. Only a rare few souls understand the words of a Jina and they can be practiced so as to attain Moksha. (Lord Jineshvar's true religion can be rightly understood from a self-realised True Guru whose life epitomises that religion.) (2) Mokshmaalaa Sikshaapaath 107, Vachanaamrut Letter 17, Page 132

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16 | Praatahakaalnee Bhaavnaanaa Pado 3. prAtaHkALanI bhAvanAnAM pado 3. Praatahakaalnee Bhaavnaanaan Pado Poems for Reflection in the Early Hours tIna bhuvana cUDA ratana, sama zrI jinake pAya; namata pAIe Apa pada, saba vidhi baMdha nazAya. Teen bhuvan choodaa ratan, sam shree Jinake paay; Namat paaie aap pad, sab vidhi bandh nashaay. Asrava bhAva abhAvarte, bhaye svabhAva svarUpa; namo sahaja AnaMdamaya, acalita amala anUpa. Aasrav bhaav abhaavten, bhaye svabhaav svaroop; Namo sahaj aanandamay, achalit amal anoop. karI abhAva bhavabhAva saba, sahaja bhAva nija pAya; jaya apunarbhava bhAvamaya, bhaye parama zivarAya. Karee abhaav bhavbhaav sab, sahaj bhaav nij paay; Jay apunarbhav bhaavmay, bhaye param shivaraay. karma zAMti ke arthI jina, namo zAMti karatAra; prazamita durita samUha saba, mahAvIra jina sAra. Karma shaanti ke arthee Jina, namo shaanti kartaar; Prashamit durit samooh sab, Mahaaveer Jina saar. The most precious gem in all three worlds, Chudaaratna, may be likened to the Jina's lotus feet. Paying homage leads to selfrealisation. It is his shelter that will destroy all the means by which bondage is caused. (1) By removing the causes of karmic influx, you have attained your true nature. I revere you: naturally blissful, unwavering, pure, incomparable. (2) Removing the inclinations which cause rebirth, naturally remaining in your true nature. Victorious, free from the cycle of rebirth, you are in the highest state, a pure (kingly) Siddha (liberated soul). (3) Praise be to the Lord Jina, who has becalmed the discomfort ofkarmas. Destroying all suffering is the essence of Lord Mahavira's message. (4)

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Praatahakaalnee Bhaavnaanaa Pado 17 jJAna dhyAna vairAgyamaya, uttama jahAM vicAra; e bhAve zubha bhAvanA, te Utare bhava pAra. Gnaan dhyaan vairaagyamay, uttam jahaan vichaar; E bhaave shubha bhaavnaa, te ootare bhav paar. One immersed in wisdom, meditation and detachment, whose thoughts are noble, Experiences auspicious feelings, and transcends rebirth. (5) This last verse appears in Shrimad Rajchandra Vachanaamrut at the end of Bhavana Bodh, Letter 16, Page 56

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18 Tran Maalaa 4. traNa mALA 4. Tran Maalaa Three rounds of the rosary {dareka padanI eka mALA} (Darek padnee ek maalaa) (One round for each verse) (1) sahajAtma svarUpa parama guru. 1. Sahajaatma svaroop param guru. (A soul) gracefully still in his true nature is the foremost guru. (2) Atama bhAvanA bhAvamAM jIva lahe kevaLa jJAna re. 2. Aatam bhaavnaa bhaavtaan jeev lahe keval gnana re. One contemplating the foundational virtues of the soul, will eventually experience it and attain omniscience. (Shrimad Rajchandra Vachanaamrut Letter 474, Page 387.) (3) parama guru nigraMtha sarvajJa deva. 3. Param guru nirgranth sarvagna dev. The foremost guru is totally unfettered and totally enlightened.

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sahajAtma svarUpa parama guru Atama bhAvanA bhAvatA jIvI lahe kevaLa jJAna re paramaguru nigraMtha sarvajJa deva sahajAtma svarUpa parama guru Atama bhAvanA bhAvatA jIva lahe kevaLa jJAna re sahajAtma svarUpa parama guru Atama bhAvanA bhAvatA jIva lahe kevaLa jJAnare Atama bhAvanA bhAvatA jIva lahe kevaLa jJAna re sahajAtma svarUpa parama guru sahajAtma svarUpa parama gurA paramaguru nigraMtha sarvajJa deva Atama bhAvanA bhAvatA jIva lahe kevaLa jJAna re Atama bhAvanA bhAvatA jIva lahe kevaLa jJAna re paramagura nigraMtha sarva deva paramaguru nigraMtha sarvajJa deva sahajAnma svarUpa parama gura sahajAtma svarUpa parama guru sahajAtma svarUpa parama guru sahajAtma svarUpa parama guru Atama bhAvanA bhAvatA jIva lahe kevaLa jJAna re paramaguru nigraMtha sarvajJa deva sahajAtma svarUpa parama guru paramaguru nigraMtha sarvajJa deva Atama bhAvanA bhAvatA jIva lahe kevaLa jJAna re sahajAnma svarUpa parama guru saMhajItma svarUpa parama gura) Atama bhAvanA bhAvatA jIva lahe kevaLa jJAna re sahajAtma svarUpa parama guru sahajAnma

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20 Aatma Jaagrutiaan Pado 5. B416H mojldhi ya 5. Aatma Jaagrutinaan Pado Verses to Awaken the Soul 246444242, 24421, Gud, zu Qasid 24ziysi, 044-5HC, 4fisi, 24415, yasi, qes GA21, uSNa udaka jevo re A saMsAra che; temAM eka tattva moTuM, re samajaNa sAra che. Abaddhasprusht, ananya, niyat, avishesh asanyukt, Jal-kamal, mruttikaa, samudra, suvarna, udak ushna. Ushna udak jevo re aa sansaar chhe. Temaan ek tattva motun, re samajan saar chhe. The soul is unbounded, indestructible, incomparable, eternal, perfectly complete, distinct, Standing out like a lotus in a pond, an ocean of wisdom, pure as gold, yet mired in worldly existence. This worldly existence is seething with the heat of suffering The essence of knowledge is to realise the soul. (1) zuddhatA vicAre dhyAve, zuddhatAmeM kelI kare, zuddhatAmeM thira haeN amRtadhArA varase. Shuddhtaa vichaare dhyaave, Thinking, meditating, on purity, immersing oneself in pure ecstasy, Becoming still in purity, causes the flow of the nectar of immortality. (2) shuddhtaamen kelee kare, Shuddhtaamen thir vhe amrutdhaaraa varase. Verse 2 is from Shrimad Rajchandra Vachanaamrut Letter 326, Page 316 quoting Samaysaar Naatak by Banarasidas.

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Aatma Jaagrutiaan Pado | 21 enuM svapna jo darzana pAme re, tenuM mana na caDhe bIje bhAme re; thAya sadguruno leza prasaMga re, tene na game saMsArIno saMga re. Even in his dreams, one who sees soul, His mind never wanders elsewhere. Encountering even momentarily a True Guru, He disdains the society of the worldly. (3) Enun svapne jo darshan paame re, Tenun man na chadhe beeje bhaame re; Thaay sadguruno lesh prasang re, Tene na game sansaareeno sang re. hasatAM ramatAM pragaTa hari dekhuM re, mAruM jIvyuM saphaLa tava lekhuM re; muktAnaMdano nAtha vihArI re, saMto jIvanadorI amArI re. Even while laughing, playing, I see the Lord-soul manifest I thus count my life as blessed. The Lord, liberated, blissful, ever-present in knowledge, all saints lead my life to realise him within. (4) Hasataan ramataan pragat Hari dekhun re, Maarun jeevyun safal tav lekhun re; Muktaanandano naath viharee re, Santo jeevanadoree amaree re. Verse 4 is from the Uddhav Gita by Muktanand and a version is cited by Gandhiji in his Autobiography.

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22 Jad ane Chaitanya 6. jaDa ane caitanya 6. Jad ane Chaitanya Matter and Consciousness jaDa ne caitanya banne dravyano svabhAva bhinna, supratItapaNe banne jene samajAya che; Jad ne chaitanya banne dravyano svabhaav bhinna, Suprateetpane banne jene samajaay chhe; svarUpa cetana nija, jaDa che saMbaMdha mAtra, athavA te jJeya paNa paradravyamAMya che; Svaroop chetan nij, jad chhe sambandh maatra, Athavaa te gney pan pardravyamaayn chhe; evo anubhavano prakAza ullAsita thayo, jaDathI udAsI tene AtmavRtti thai che; Evo anubhavno prakaash ullaasit thayo, Jadthee udaasee tene aatmavrutti thai chhe; kAyAnI visArI mAyA, svarUpe samAyA evA, nigraMthano paMtha bhava-aMtano upAya che. Kaayaanee visaaree maayaa, svaroope samaayaa evaa, Nirgranthno panth bhav-antno upaay chhe. Matter and consciousness are both distinct substances by nature, For one who understands them both inwardly; Consciousness is one's own nature, while matter is merely an association, An object of knowledge and thus a separate substance; One in whom such a direct experience has arisen, Experiences inclinations of indifference towards matter, and attraction towards spirituality; Forgetting the delusion of the body, becomes still in the self. This is the path of the Unfettered One, leading to the end of rebirth. (1)

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Jad ane Chaitanya | 23 deha jIva ekarUpe bhAse che ajJAna vaDe, kriyAnI pravRtti paNa tethI tema thAya che; Deh jeev ekroope bhaase chhe agnaan vade, Kriyaanee pravrutti pan tethee tem thaay chhe; Body and soul appear to be one, due to our false understanding, And this leads to engagement in activity; ogaul Grufa 247 Rial, aus, &:44, 44, dehano svabhAva jIva padamAM jaNAya che; The souls apparent birth, illness, sorrow, suffering, death, Are the body's nature, but considered to be the soul; Jeevnee utpatti ane rog, shok, dukh, mrutyu, Dehno svabhaav jeev padmaan janaay chhe; evo je anAdi ekarUpano mithyAtvabhAva, jJAnInAM vacana vaDe dUra thaI jAya che; Evo je anaadi ekaroopno mithyaatvabhaav, Gnaaneenaan vachan vade door thai jaay chhe; Such a sense of misidentification since time immemorial, Is removed by the words of a selfrealised one; bhAse jaDa caitanyano pragaTa svabhAva bhinna, banne dravya nija nija rUpe sthita thAya che. Bhaase jad chaitanyano pragat svabhaav bhinna, Banne dravya nij nij roope sthit thaay chhe. When we experience the manifestly independent natures of matter and consciousness, We realise both substances as firmly distinct in their true nature. (2) Shrimad Rajchandra Vachanamrut Letter 902, Page 642

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24 | mahattatva mahanIyamaha: mahAdhAma guNadhAma, cidAnaMda paramAtamA, vaMdo ramatA rAma. Mahattatva mahaneeyamahah mahaadhaam gunadhaam, Chidaanand paramaatamaa, vando ramataa raam. Oh glorious one! Worshipful, divinely great shelter, treasury of virtues, Consciously blissful, ultimate soul, I revere you as you reside in your ecstasy.

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| 25 Introduction to the Next Two Poems What joy there is in experiencing the soul, our own eternal bliss! The glorious and momentous first meeting between Shrimad and Saubhagbhai took place towards the end of Shrimad's 23rd year. It was shortly after this that he attained Self-Realisation. His poetic prowess and mastery of language were now drenched with the direct experience of his own inner bliss and joy. The letters during this time reflect this unprecedented state. Shrimad expresses a celebration of his own state and jubilation at obtaining the rare path to unending happiness. He writes movingly of the path of devotion and he marks out clear aspects of the path to moksha. Already immersed in his true nature, the holy festival of Paryushan allowed Shrimad the rare chance to retreat from outward worldly activity. For the Paryushan of Vikram Samvat 1947, Shrimad asked his disciple Ambalalbhai to find a quiet peaceful place near the city of Khambhat where he could reside anonymously. It was Raalaj where he would spend this time of solitude and contemplation. He remained there relishing his inner ecstasy and free from all other distracting associations until after Paryushan. We can only imagine the depth of introspection and the heights of spirituality experienced at this time! As if to afford us a glimpse into this incomparable and indescribable time, Shrimad gifted the world four immortal poems. Two of these compositions appear in this book, The Regime of Love. In "Shree Sadguru Bhaktirahasya" or "The True Meaning of Devotion to the True Guru" the true seeker can introspect, in its 20 couplets (vis doharaa), on the habits of mind and conduct which hinder his progress and his devotion to a True Guru. These are obstacles at every level of our journey and, by reciting the poem, the seeker states that they still hinder him, leading to the utmost humility. It focuses on faults, as an act of self-compassion, to help us remove these faults and reveal the greatness within. "Kaivalyabeej Shun?" or "What is the Seed of Enlightenment?" (also known as "Yama-Niyam"), lists many of the wrong means we have adopted to attain enlightenment and explains the importance of instructions from a True Guru to make these efforts fruitful, including the esoteric insight which only a living True Guru can bestow.

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26 Shree Sadguru Bhaktirahasya 7.311 28/32 GTS RS24 7. Shree Sadguru Bhaktirahasya The True Meaning of Devotion to the True Guru (Elsa) (Doharaa) (Couplets) ! & Mu! | sy, Hi-II 6410; huM to doSa anaMtanuM, bhAjana chuM karuNALa. He prabhu! He prabhu! Shun kahun, deenaanaath dayaal; Hun to dosh anantanun, bhaajan chhun karunaal. Oh Lord! What can I say? You are the compassionate lord of the lowly, my lord. From time immemorial I am full of faults. So please bestow your compassionate grace on me. (1) zuddha bhAva mujamAM nathI, nathI sarva tujarUpa; nathI laghutA ke dInatA, zuM kahuM paramasvarUpa? Shuddh bhaav mujamaan nathee, nathee sarva tujaroop; Nathee laghutaa ke deentaa, shun kahun paramsvaroop? I do not possess purity of inclination, nor have I surrendered all to you. I am neither modest nor humble. What can I say to you, Oh Lord of highest nature? (2) nathI AjJA gurudevanI, acaLa karI uramAMhIM; Apa taNo vizvAsa dRDha, ne paramAdara nAhIM. The instructions of my True Guru are not firmly embedded in my heart. I do not have firm faith in you, nor the utmost respect. (3) Nathee aagnaa gurudevnee, achal karee uramaanheen: Aap tano vishvaas dradh, ne paramaadar naaheen. kevaLa arpaNatA nathI, nathI Azraya anuyoga. Jog nathee satsangno, nathee satsevaa jog; Keval arpantaa nathee, nathee aashray anuyog. I am not worthy of the company of Truth, nor can I serve the personification of Truth. I do not have total dedication, nor can I remain continuously in your shelter. (4)

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Shree Sadguru Bhaktirahasya | 27 SS 4142 gi sa es?' ziai tell ads; caraNa zaraNa dhIraja nathI, maraNa sudhInI cheka. Hun pamaar shun karee shakun? evo nathee vivek; Charan sharan dheeraj nathee, maran sudheenee chhek. I do not have the humility and sense to realise: "What can a lowly soul like me do vainly by myself?" I do not have the perseverence it takes to remain steadfastly at your feet until death. (5) zu ficu gg HISI(1241, tell usad Hla; aMza na eke snehano, na maLe parama prabhAva. Achintya tuj maahaatmyano, nathee prafullit bhaav; Ansh na eke snehno, na male param prabhaav. I do not realise your greatness, and I do not delight in your shelter. I possess not even an ounce of resultant love and so remain untransformed. (6) 24210134 241318 H/s, tsi arsi alu; kathA alabha tuja premanI, nahi teno paritApa. I lack unwavering devotion, and do not feel the heat of separation. Great saints struggled to attain your love. Yet their tales do not motivate me. (7) Achalaroop aasakti nahi, naheen virahno taap; Kathaa alabh tuj premnee, nahi teno paritaap. HISCH udells, & 6484&2 ALA; samaja nahIM nija dharmanI, nahi zubha deze sthAna. Bhaktimaarg pravesh nahi, naheen bhajan dradh bhaan; Samaj naheen nij dharmanee, nahi shubh deshe sthaan. I have not embarked on the path of devotion, and do not know how to conduct myself in it. I do not understand my own nature and do not reside in a conducive place. (8)

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28 Shree Sadguru Bhaktirahasya kALadoSa kaLithI thayo, nahi maryAdAdharma; toya nahIM vyAkuLatA, juo prabhu muja karma. Kaaldosh kalithee thayo, nahi maryaadaadharma; Toy naheen vyaakultaa, juo prabhu muj karma. sevAne pratikULa je, te baMdhana nathI tyAga; deheMdriya mAne nahIM, kare bAhya para rAga. Sevane pratikool je, te bandhan nathee tyaag; Dehendriya maane naheen, kare baahya par raag. tuja viyoga sphurato nathI, vacana nayana yama nAhIM; nahi udAsa anabhaktathI, tema gRhAdika mAMhIM. Tuj viyog sfurto nathee, vachan nayan yam naaheen; Nahi udaas anabhaktathee, tem gruhaadik maanheen. ahaMbhAvathI rahita nahi, svadharma saMcaya nAhIM; nathI nivRtti nirmaLapaNe, anya dharmanI kAMI. Ahambhaavthee rahit nahi, svadharma sanchay naaheen; Nathee nivrutti nirmalpane, anya dharmanee kaain. I know these are dark ages and that the ways of discipline and restraint are lost. Despite that, I am not disturbed. Oh Lord! Look at the state of my Karma! (9) Obstacles to true devotion arise within me due to karmic bondage, and I have not renounced them. My body and senses pay me no heed and are engrossed in outer worldly objects (10) Your absence does not perturb me, I do not comply with your words. I do not observe the perspective and discipline you have imparted. I am neither detached from those without devotion, nor from family affairs. (11) Neither free of ego, nor aware of my true nature I have not purified myself by distancing myself from substances of different nature. (12)

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Shree Sadguru Bhaktirahasya 29 ema anaMta prakArathI, sAdhana rahita huMya; nahIM eka sadguNa paNa, mukha batAvuM zuM? I am bereft of the means to devotion in an infinite number of Em anant prakaarthee, saadhan rahit huyn; Naheen ek sadgun pan, mukh bataavun shuyn? ways Thus I am without a single virtue. How can I face you? (13) kevaLa karuNA-mUrti cho, dInabaMdhu dInanAtha; pApI parama anAtha chuM, graho prabhujI hAtha. Keval karunaa-moorti chho, deenabandhu deenanaath; Paapee param anaath chhun. graho Prabhujee haath. You are total compassion embodied, friend and master of the lowly. Sinful, I am completely orphaned, please take me by the hand, O Lord. (14) anaMta kALathI AthaDyo, vinA bhAna bhagavAna; sevyA nahi guru saMtane, mUkyuM nahi abhimAna. Anant kaalthee aathadyo, vinaa bhaan Bhagvaan; Sevyaa nahi guru santne, mookyun nahi abhimaan. Since time immemorial I have wandered aimlessly, ignorantly, O lord! Without serving a saintly guru, nor abandoning ego. (15) saMta caraNa Azraya vinA, sAdhana karyA aneka; pAra na tethI pAmiyo, Ugyo na aMza viveka. Sant charan aashray vinaa, saadhan karyaan anek; Paar na tethee paamiyo, oogyo na ansh vivek. Without the shelter of a saint, I have practiced many means. Through them I have neither crossed the ocean of worldly existence, nor gained an ounce of the necessary discrimination. (16)

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30 Shree Sadguru Bhaktirahasya HS HLEH G4ui, zeli 4 Sis Gulu; sat sAdhana samajyo nahIM, tyAM baMdhana zuM jAya? Sahu saadhan bandhan thayaan, rahyo na koi upaay; Sat saadhan samajyo naheen, tyaan bandhan shun jaay? All these means have bound me further and I have no alternatives left. I have not understood the true means, so how could bondage cease? (17) UGY 464 444 Audi S1, 4541 -4 HE??? ulu; dIThA nahi nija doSa to, tarIe koNa upAya? Prabhu Prabhu lay laagee naheen, padyo na sadguru paay; Deethaa nahi nij dosh to, taree-e kon upaay? I have not felt the intense calling of you my Lord, nor, absorbed in devotion, have I fallen at the feet of a True Guru. Having not identified my own shortcomings, how can I expect the means to save me? (18) 24EHICH 24usi uld, HS4 goldhi gu; e nizcaya AvyA vinA, sAdhana karaze zuM? I am the lowest of the low, the lowliest in the world. Without such humility of belief, how can any means (to Moksha) achieve anything at all? (19) Adhamaadham adhiko patit, sakal jagatmaan huyn; E nischay aavyaa vinaa, saadhan karshe shuyn? paDI paDI tuja padapaMkaje, pharI pharI mAguM e ja; sadguru saMta svarUpa tuja, e dRDhatA karI de ja. Padee padee tuj padpankaje, faree faree maagun e ja; Sadguru sant svaroop tuj, e dradhtaa karee de ja. I bow at your feet again and again, I beseech you repeatedly: Please firmly establish the belief in me that your nature is embodied in the True Guru. (20) Shrimad Rajchandra Vachanamrut Letter 264, Page 295

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Kaivalyabeej Shun | 31 8. kaivalyabIja zuM? 8. Kaivalyabeej Shun? What is the Seed of Enlightenment? |toTaka chaMda} (Totak Chhand) ("Totak" metre) yamaniyama saMjama Apa kiyo, puni tyAga birAga athAga lahyo; vanavAsa liyo mukha mauna rahyo, dRDha Asana padma lagAya diyo. I have practiced vows, codes of conduct and restraint by myself. Even renunciation and detachment I have strongly taken many times, Retreated into the forest, observed silence, Firmly sat in lotus position. (1) Yamaniyam sanjam aap kiyo, puni tyaag biraag athaag lahyo; Vanvaas liyo mukh maun rahyo, dradh aasan padma lagaay diyo. mana pauna nirodha svabodha kiyo, haThajoga prayoga sutAra bhayo; japa bheda jape tapa cauMhi tape, uraseMhi udAsI lahI sabape. I have silenced my mind by my own methods, Practiced Hatha Yoga and concentrated hard, Conducted various forms of recitation and austerity, and made my heart indifferent to all things. (2) Man paun nirodh svabodh kiyo, hathjoga prayog su taar bhayo; Jap bhed jape tap tyaunhi tape, ursenhi udaasee lahee sabpen.

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32 | Kaivalyabeej Shun, saba zAstranake naya dhAri hiye, mata maMDana khaMDana bheda liye; vaha sAdhana bAra anaMta kiyo, tadapi kachu hAtha haju na paryo. I have considered the scriptures from all viewpoints, But have done so with the perspective of establishing one sect over another. Such methods I have followed since time immemorial, But I have yet to lay my hands on the Truth. (3) Sab shaastranake nay dhaari hiye, mat mandan khandan bhed liye; Vaha saadhan baar anant kiyo, tadapi kachhu haath haju na paryo. aba kyoM na bicArata hai manameM, kachu aura rahA una sAdhanaseM? bina sadguru koya na bheda lahe, mukha Agala haiM kaha bAta kahe? So I must now, after all this, conclude that There remains something beyond these methods. Without a True Guru no one can tell the essence, What more is there to say? It is all within you. (4) Aba kyaun na bichaarat hai manasen, kachhu aur rahaa un saadhanasen? Bin sadguru koy na bhed lahe, mukh aagal hain kaha baat kahe? I need you to bestow your grace karunA hama pAvata he tumakI, vaha bAta rahI suguru gamakI; palameM pragaTe mukha AgalameM, jaba sadgurucarna suprema baseM. Karunaa ham paavat he tumkee, vaha baat rahee suguru gamkee; Palamen pragate mukh aagalsen, jab sadgurucharna suprem basen. upon me, Only then will I understand Gurugam (technique of meditation, taught by a living True Guru); In a moment it will manifest itself in front of me, When supreme love for the True Guru's lotus feet is ingrained in my heart. (5)

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Kaivalyabeej Shun | 33 tanaseM, manaseM, dhanameM, sabase, gurudevakI Ana sva-Atma barse taba kAraja siddha bane apano, rasa amRta pAvahi prema ghano. With the body, mind, wealth and my all being yours, may the Lord's command abide in my heart. Filled with love and worship, I will drink the nectar of immortality. (6) Tansen, mansen, dhansen, sabsen, gurudevkee aan sva-aatma basen; Tab kaaraj siddh bane apno, ras amrut paavahi prem ghano. vaha satya sudhA darazAvahiMge, caturAMgula he dRgase milahe; rasa deva niraMjana ko pivahI, gahi joga jugAjuga so jIvahI. He will show the true nectar of immortality, Which will be captured in your gaze. As you drink the divinely pure nectar, you will realise your immortality, you will experience the soul. (7) Vaha satya sudha darashaavahinge, chaturaangul he dragase milahe; Ras dev niranjan ko pivahee, gahi jog jugojug so jeevahee; para prema pravAha baDhe prabhuseM, saba Agamabheda suura baseM; vaha kevalako bIja glAni kahe, nijako anubhI batalAI diye. As we bring our love away from outward objects towards the Lord, The insight of all scriptures will be established in our hearts. Saints call this the seed of omniscience. Please show me the means to experience my true nature. (8) Par prem pravaah badhe prabhusen, sab aagambhed su-ura basen; Vaha kevalko beej gyaanee kahe, nijko anubhau batalaai diye. Shrimad Rajchandra Vachanamrut Letter 265, Page 296

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mahAvIrasyAmijinavilamilAyI jANIto chatAra cho jA jhaTa 11.. | glori | | | dhana e che

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Kshamaapanaa | 35 9. kSamApanA 9. Kshamaapanaa Seeking Forgiveness he bhagavAna! huM bahu bhUlI gayo, meM tamArAM amUlya vacanane lakSamAM lIdhAM nahIM. tamArAM kahelAM anupama tattvano meM vicAra karyo nahIM. tamArAM praNIta karelAM uttama zIlane sevyuM nahIM. tamArAM kahelAM dayA, zAMti, kSamA ane pavitratA meM oLakhyAM nahIM. Oh Lord! I have erred a great deal. I have not focused on your invaluable teachings. My contemplation has not fathomed the depth of your unique truth. I have not observed the noble conduct prescribed by you. I have not recognised the compassion, peace, forgiveness and purity defined by you. He Bhagvaan! Hun bahu bhooli gayo. Men tamaaraan amoolya vachanne lakshmaan leedhaan naheen. Tamaaraan kahelaan anupam tattvano men vichaar karyo naheen. Tamaaraan praneet karelaan uttam sheelne sevyun naheen. Tamaaraan kahelaan dayaa, shaanti, kshamaa ane pavitrataa men olakhyaan naheen. he bhagavan! huM bhUlyo, AthaDyo, rajhaLyo ane anaMta saMsAranI viTaMbanAmAM paDyo chuM. huM pApI chuM. huM bahu madonmatta ane karmarajathI karIne malina chuM. O Lord, I have erred, stumbled, wandered aimlessly, and have fallen into the infinite troubles of worldly life. I am sinful, intoxicated with pride and tainted by karmic dust. He Bhagvan! Hun bhoolyo, aathadyo, razalyo ane anant sansaarnee vitambanaamaan padyo chhun. Hun paapee chhun. Hun bahu madonmatt ane karmarajthee kareene malin chhun.

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36 | Kshamaapanaa he paramAtmA! tamArAM kahelAM tattva vinA mAro mokSa nathI. huM niraMtara prapaMcamAM paDyo chuM, ajJAnathI aMdha thayo chuM, mArAmAM vivekazakti nathI ane huM mUDha chuM, huM nirAzrita chuM, anAtha chuM. O Ultimate Soul! There is no Moksha for me without your truth. I am continuously in worldly illusions, I am blinded by delusion, I do not have discriminative intelligence, I am in folly, foolish, I am without support and shelter, He Paramaatmaa! Tamaaraan kahelaan tattva vinaa maaro moksha nathee. Hun nirantar prapanchmaan padyo chhun, agnaanthee andh thayo chhun, maaraamaan vivekshakti nathee ane hun moodh chhun, hun niraashrit chhun, anaath chhun. nIrAgI paramAtmA! huM have tamAruM, tamArA dharmanuM ane tamArA munInuM zaraNa grahuM chuM. mArA aparAdha kSaya thai huM te sarva pApathI mukta thauM e mArI abhilASA che. AgaLa karelAM pApono huM have pazcAttApa karuM chuM. jema jema huM sUkSma vicArathI UMDo UtaruM chuM tema tema tamArA tattvanA camatkAro mArA svarUpano prakAza kare che. 0 totally detached great soul, I seek shelter in you, your dharma and your monks. I firmly desire that my offences be destroyed and I become free of all my sins. I hereby repent for my earlier sins. As I delve deeper and deeper with subtle thoughts, the wonders of your truth cast light on upon my true nature. Neeraagee Paramaatmaa! Hun have tamaarun, tamaaraa dharmanun ane tamaaraa muninun sharan grahun chhun. Maaraa aparaadh kshay thai hun sarva paapthee mukta thaun e maaree abhilaashaa chhe. Aagal karelaan paapono hun have pashchaattaap karun chhun. Jem jem hun sukshma vichaarthee oondo ootarun chhun tem tem tamaaraa tattvanaa chamatkaaro maaraa svaroopno prakaash kare chhe.

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tame nIrAgI, nirvikArI, sacidAnaMdasvarUpa, sahajAnaMdI, anaMtajJAnI, anaMtadarzI ane trailokyaprakAzaka cho. huM mAtra mArA hitane arthe tamArI sAkSIe kSamA cAhuM chuM. Tame neeraagee, nirvikaaree, satchidaanandsvaroop, sahajaanandee, anantgnaanee, anantdarshee ane trailokyaprakaashak chho. Hun maatra maaraa hitne arthe tamaaree saakshie kshamaa chaahun chhun. eka paLa paNa tamArAM kahelAM tattvanI zaMkA na thAya, tamArA kahelA rastAmAM ahorAtra huM rahuM, e ja mArI AkAMkSA ane vRtti thAo! he sarvajJa bhagavAna! tamane huM vizeSa zuM kahuM? tamArAthI kaMI ajANyuM nathI. mAtra pazcAttApathI huM karmajanya pApanI kSamA IcchuM chuM. Ek pal pan tamaaraan kahelaan tattvanee shankaa na thaay, tamaaraa kahelaa rastaaman ahoraatra hun rahun, e ja maaree aakaankshaa ane vrutti thaao! He sarvagna Bhagvaan! Tamne hun vishesh shun kahun? Tamaaraathee kain ajaanyun nathee. Maatra pashchaattaapthee hun karmajanya paapnee kshamaa ichchhun chhun. 3 wild: wild: wild: Aum Shaantih, Shaantih, Shaantih Kshamaapanaa 37 You are totally detached, free from worldly engrossment, by nature eternal-consciousblissful (sat-chit-aanandsvaroop), naturally blissful, all knowing, all-perceiving and you cast light on all three worlds (trai-lokyaprakaashak). In your witness I seek forgiveness purely for the sake of my upliftment. May my desire and inclination be that I do not doubt your truth for a moment, that I remain day and night on the path you have expounded. O omniscient lord! What can I say to you? Nothing is unknown to you. Purely with repentance, I seek forgiveness for my karmaincited sins. Om Peace, Peace, Peace. Mokshamaala Sikshaapaath 56, Shrimad Rajchandra Vachanamrut Letter 17, Page 98

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38 | Chha Padno Patra 10. cha padano patra 10. Chha Padno Patra The Letter of Six Affirmations ananya zaraNanA ApanAra evA zrI sadgurudevane atyaMta bhaktithI namaskAra. Ananya sharannaa aapnaar evaa shree sadgurudevne atyant bhaktithee namaskaar. zuddha AtmasvarUpane pAmyA che evA jJAnIpuruSoe nIce kahyAM che te cha padane samyagdarzananA nivAsanAM sarvotkRSTa sthAnaka kahyAM che. Shuddh aatmasvaroopne paamyaa chhe evaa gnaaneepurushoe neeche kahyaan chhe te chha padne samyagdarshannaa nivaasnaan sarvotkrusht sthaanak kahyaan chhe. prathama pada: 'AtmA che.' jema ghaTapaTaAdi padArtho che, tema AtmA paNa che. amuka guNa hovAne lIdhe jema ghaTapaTa Adi hovAnuM pramANa che; tema svaparaprakAzaka evI caitanyasattAno pratyakSa guNa jene viSe che evo AtmA hovAnuM pramANa che. Pratham pad: 'Aatmaa chhe.' Jem ghatpataadi padaartho chhe, tem aatmaa pan chhe. Amuk gun hovaane leedhe jem ghatpat aadi hovaanun pramaan chhe, tem svaparprakaashak evee chaitnyasattaano pratyaksh guna jene vishe chhe evo aatmaa hovaanun pramaan chhe. To the divine True Guru who gives incomparably unique shelter, I pay reverence with extreme deep devotion. The self-realised souls who have experienced the pure nature of the soul, have stated that the Six Affirmations mentioned below are the foremost abode of self-realisation. First Affirmation: The Soul Exists. Just as objects like pots and fabric exist, so does the atma. The proof of the existence of pots and fabric rests on the existence of certain of their defining characteristics. Similarly, the proof of the existence of the atma rests on the existence of the power of consciousness, which can know both itself and others.

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bIjuM pada: 'AtmA nitya che.' ghaTapaTaAdi padArtho amuka kALavartI che. AtmA trikALavartI che. ghaTapaTAdi saMyoge karI padArtha che. AtmA svabhAve karIne padArtha che; kema ke tenI utpatti mATe koI paNa saMyogo anubhavayogya thatA nathI. koI paNa saMyogI dravyathI cetanasattA pragaTa thavA yogya nathI, mATe anutpanna che. asaMyogI hovAthI avinAzI che, kemake jenI koI saMyogathI utpatti na hoya, teno koIne viSe laya paNa hoya nahIM. Bijun pad: "Aatmaa nitya chhe.' Ghatpataadi padaartho amuk kaalvartee chhe. Aatmaa trikaalvartee chhe. Ghatpataadi sanyoge karee padaarth chhe. Aatmaa svabhaave kareene padaarth chhe; kem ke tenee utpatti maate koi pan sanyogo anubhavyogya thataa nathee. Koi pan sanyogee dravyathee chetansattaa pragat thavaa yogya nathee, maate anutpanna chhe. Asanyogee hovaathee avinashee chhe, kemke jenee koi sanyogthee utpatti na hoy, teno koine vishe lay pan hoy naheen. Chha Padno Patra | 39 Second Affirmation: The Soul is Eternal Pots and fabric remain for a limited time. The soul remains for all time. Pots and fabric result from combinations of atoms. The soul is in and of itself. There is not a single combination from which the soul is formed. The power of consciousness does not arise from any compound substance, which means it is not created. Arising from no combinations, it is eternal, as that which does not arise from any combinations cannot come to an end due to them.

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40 | Chha Padno Patra silog 4EUR: '341HI SAI EN. sarva padArtha arthakriyAsaMpanna che. kaMI ne kaMI pariNAmakriyA sahita ja sarva padArtha jovAmAM Ave CO. BHISHI 491 (guziua So. (suiziua SO, HIZ sai co. zu saluri Glueil ortadzzi co; paramArthathI svabhAvapariNatie nijasvarUpano kartA . 24442Rd (244649Hi zulqal you, laria saMbaMdha sahIta) vyavahArathI te AtmA dravya karmano kartA c. B4212411 412, 1012 Bulleri sdi cu. Third Affirmation: The Soul is the Author (of karma) All substances have a functionality. We witness all substances conducting various fruitful activities. The soul is also active, and is thus an author of action. The Jinas have declared three types of such activity. From the absolutist perspective, realising its own self, it is the cause of its own self. From the perspective known as Anupacharit (that which can come into experience, with respect to a specific relationship) Convention (Vyavahaar), that soul is the author of physical (dravya) karma. By the perspective known as Upcharit Convention, it is the author of homes, towns and so on. Trijun pad: 'Aatmaa kartaa chhe. Sarva padaarth arthakriyaasampanna chhe. Kain ne kain parinaamkriyaa sahit ja sarva padaarth jovaamaan ave chhe. Aatmaa pan kriyaasampanna chhe. Kriyaasampanna chhe, maate kartaa chhe. E kartaapanun trividha shree Jine vivechyun chhe; paramaarththee svabhaavparinatie nijsvaroopno kartaa chhe. Anupcharit (anubhavmaan aavvaa yogya, vishesh sambandh saheet) vyavahaarthee te aatmaa dravya karmano kartaa chhe. Upachaarthee ghar, nagar aadino kartaa chhe. (Note: These two perspectives have some formal technical definitions. The first is technically known as Anupacharit Asadbhut Vyavahaarnay, which takes as it subject the relationship between two objects which are distinct yet associated by a specific relationship. While the soul and body are known to be totally distinct, it is from this perspective that the soul describes the body as itself, by taking into account that they occupy the same space, which is their specific relationship. The same is true for the physical (dravya) karma accruing to the soul. The second perspective is technically known as Upacharit Asadbhut Vyavahaarnay. This perspective describes two totally distinct objects as being one: When the soul places a sense of possessive identification, or its stamp of "me-and-mine", on an object such as a horse, an elephant, or a home, all items which are totally distinct in nature from it. sou Even though these translations appear to make the text accessible in English, it's true meaning can only be understood directly from a self-realised True Guru.)

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Chha Padno Patra | 41. cothuM pada: 'AtmA bhoktA che." je je kaMI kriyA che te te sarva saphaLa che, nirarthaka nathI. je kaMI paNa karavAmAM Ave tenuM phaLa bhogavavAmAM Ave evo pratyakSa anubhava che. viSa khAdhAthI viSanuM phaLa; sAkara khAvAthI sAkaranuM phaLa; agnisparzathI te agnisparzanuM phaLa; himane sparza karavAthI himasparzanuM jema phaLa thayA vinA rahetuM nathI, tema kaSAyAdi ke akaSAyAdi je kaMI paNa pariNAme AtmA pravarte tenuM phaLa paNa thavA yogya ja che, ane te thAya che. te kriyAno AtmA kartA hovAthI bhoktA che. Fourth Affirmation: The Soul Endures (the fruit of karma). Whichever actions there are, they are all fruitful, and not futile. We directly experience that all that is done bears fruit which we must endure. Consuming poison results in poisoning; swallowing sugar leads to the experience of sweetness; touching fire leads to its own fruit. Just as touching snow is not without one feeling cold, so whatever the soul's conduct, passionate or dispassionate, it must result in some kind of fruit, and it does. The soul, being the author of such actions, endures their fruits. Chothun pad: 'Aatmaa bhoktaa chhe. Je je kain kriyaa chhe te te sarva safal chhe, nirarthak nathee. Je kain pan karvaamaan aave tenun fal bhogavvaamaan ave evo pratyaksh anubhav chhe. Vish khaadhaathee vishnun fal; saakar khaavaathee saakarnun fal; agnisparshthee te agnisparshnun fal; himne sparsh karvaathee himasparshnun jem fal thayaa vinaa rahetun nathee, tem kashaayaadi ke akashaayadi je kain pan parinaame aatmaa pravarte tenun fal pan thavaa yogya ja chhe, ane te thaay chhe. Te kriyaano aatmaa kartaa hovaathee bhoktaa chhe.

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42 Chha Padno Patra pAMcamuM pada: "mokSapada che." je anupacarita vyavahArathI jIvane karmanuM kartApaNuM nirUpaNa karyuM, kartApaNuM hovAthI bhoktApaNuM nirUpaNa karyuM, te karmanuM TaLavApaNuM paNa che; kema ke pratyakSa kaSAyAdinuM tIvrapaNuM hoya paNa tenA anabhyAsathI, tenA aparicayathI, tene upazama karavAthI, tenuM maMdapaNuM dekhAya che, te kSINa thavA yogya dekhAya che, kSINa thai zake che. te te baMdhabhAva kSINa thai zakavA yogya hovAthI tethI rahita evo je zuddha AtmasvabhAva te rUpa mokSapada che. Fifth Affirmation: There is a State Known as Moksha. The soul is said to author karma according to the convention known as anupcharit vyavahaar. Due to this authorship the soul endures karma. This authorship is capable of cessation. While there is intensity of the passions, by refraining from them, reducing familiarity with them, by calming them, this intensity is diluted. These passions appear capable of elimination, and can be gradually eliminated. These binding inclinations being capable of elimination, devoid of them, the pure state of the atma's true nature, is the state of Moksha. Paanchmun pad: 'Mokshapad chhe." Je anupcharit vyavahaarthee jeevane karmanun kartaapanun niroopan karyun, kartaapanun hovaathee bhoktaapanun niroopan karyun; te karmanun talvaapanun pan chhe; kem ke pratyaksha kashaayaadinun teevrapanun hoya pan tenaa anabhyaasthee, tenaa aparichaythee, tene upasham karavaathee, tenun mandpanun dekhaay chhe, te ksheen thavaa yogya dekhaay chhe, ksheen thai shake chhe. Te te bandhbhaav ksheen thai shakvaa yogya hovaathee tethee rahit evo je shuddh aatmasvabhaav te roop mokshapad chhe.

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Chha Padno Patra | 43 chaThuM pada: 'te mokSano upAya che." jo kadI karmabaMdha mAtra thayA kare ema ja hoya, to tenI nivRtti koI kALe saMbhave nahIM; paNa karmabaMdhathI viparIta svabhAvavALAM evAM jJAna, darzana, samAdhi, vairAgya, bhatyAdi sAdhana pratyakSa che; je sAdhananA baLe karmabaMdha zithila thAya che, upazama pAme che, kSINa thAya che. mATe te jJAna, darzana, saMyamAdi mokSapadanA upAya che. Sixth Affirmation: There is a Means to Moksha. If it were the case that karmic bondage simply continuously occurred, then we would never be free of it. But there exist means opposite in nature to karmic bondage, such as knowledge, perception, samadhi (absorption in meditation), detachment and bhakti. Through the power of these observances, karmic bondage is weakened, suppressed, destroyed and eliminated, and thus, knowledge, perception, restraint and others constitute the path to Moksha. Chhatthun pad: 'Te mokshano upaay chhe.' Jo kadee karmabandh maatra thayaa kare em ja hoy, to tenee nivrutti koi kaale sambhave naheen, pan karmabandhthee vipareet svabhaavvaalaan evaan gnaan, darshan, samaadhi, vairaagya, bhaktyaadi saadhan pratyaksh chhe; je saadhanna bale karmabandh shithil thaay chhe, upsham paame chhe, ksheen thaay chhe. Maate te gnaan, darshan, sanyamaadi moskshapadnaa upaay chhe.

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44 | Chha Padno Patra zrI jJAnIpuruSoe samyagdarzananAM mukhya nivAsabhUta kahyAM evAM A cha pada atre saMkSepamAM jaNAvyAM che. samIpamuktigAmI jIvane sahaja vicAramAM te sapramANa thavA yogya che, parama nizcayarUpa jaNAvA yogya che, teno sarva vibhAge vistAra thai tenA AtmAmAM viveka thavA yogya che. Shree gnaaneepurushoe samyakdarshannaan mukhya nivaasabhoot kahyaan evaan aa chha pad atre sankshepmaan janaavyaan chhe. Sameepmuktigaamee jeevne sahaj vichaarmaan te sapramaan thavaa yogya chhe, param nishchayroop janaavaa yogya chhe, teno sarva vibhaage vistaar thai tenaa aatmaamaan vivek thavaa yogya chhe. A cha pada atyaMta saMdeha rahita che, ema paramapuruSe nirupaNa karyuM che. e cha padano viveka jIvane svasvarUpa samajavAne arthe kahyo che. Aa chha pad atyant sandeh rahit chhe, em parampurushe nirupan karyun chhe. E chha padno vivek jeevne svasvaroop samajvaane arthe kahyo chhe. anAdi svapnadazAne lIdhe utpanna thayelo evo jIvano ahaMbhAva, mamatvabhAva te nivRtta thavAne arthe A cha padanI jJAnIpuruSoe dezanA prakAzI che. Anaadi svapnadashaane leedhe utpanna thayelo jeevno ahambhaav, mamatvabhaav te nivrutt thavaane arthe aa chha padnee gnaaneepurushoe deshanaa prakaashee chhe. The Six Affirmations, which Enlightened Saints have declared to be the foremost abode of self-realisation, have been stated briefly here. Souls who only have a few lives left before Moksha will intuitively accept them, will feel them to be supremely real. Comprehensive analysis of them will firmly engrain them in the soul, helping him to discriminate between soul and matter. Great souls have proclaimed these Six Affirmations as totally beyond doubt. Insight into the Six Affirmations has been given so as to enable the soul to understand its own true self. The self-realised saints have cast light on these Six Affirmations in order to free the soul from its sense of me- and mine-ness born of the dreamlike state it has been in since time immemorial.

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Chha Padno Patra | 45 te svapnadazAthI rahita mAtra potAnuM svarUpa che, ema jo jIva pariNAma kare, to sahaja mAtramAM jAgRta thai samyakdarzanane prApta thAya; samyadarzanane prApta thai svasvabhAvarUpa mokSane pAme. koI vinAzI, azuddha ane anya evA bhAvane viSe tene harSa, zoka, saMyoga utpanna na thAya. If the soul brings itself to the realisation, that beyond the dreamlike state lies its own pure nature, then it instantly awakens itself and attains self-realisation; after self-realisation, it can attain Moksha in the form of its own true nature. It will then not experience joy or sorrow from, or become embroiled in, fleeting, impure and other such feelings. Te svapnadashaathee rahit maatra potaanun svaroop chhe, em jo jeeva parinaam kare, to sahaj maatramaan jaagrut thai samyakdarshanne praapt thaay; samyakdarshanne praapt thai svasvabhaavroop mokshane paame. Koi vinaashee, ashuddh ane anya evaa bhaavne vishe tene harsh, shok, sanyog utpanna na thaay. te vicAre svasvarUpane viSe ja zuddhapaNuM, saMpUrNapaNuM, avinAzIpaNuM, atyaMta AnaMdapaNuM, aMtara rahita tenA anubhavamAM Ave che. sarva vibhAva paryAyamAM mAtra potAne adhyAsathI aikyatA thai che, tethI kevaLa potAnuM bhInnapaNuM ja che, ema spaSTa - pratyakSa - atyaMta pratyakSa - aparokSa tene anubhava thAya che. vinAzI athavA anya padArthanA saMyogane viSe tene iSTa-aniSTapaNuM prApta thatuM nathI. This realisation will lead to an unencumbered experience within itself of its own purity, completeness, eternity, and ecstasy. It directly and clearly experiences the inner self when it comes out of this recurring habit of falsely identifying itself with every worldly manifestation. Thus, its real identity is totally distinct. It no longer experiences like and dislike toward ephemeral objects from which it is distinct. Te vichaare svasvaroopne vishe ja shuddhpanun, sampoornapanun, avinaasheepanun, atyant aanandpanun, antar rahit tenaa anubhavmaan aave chhe. Sarva vibhaav paryaaymaan maatra potaane adhyaasthee aikyataa thai chhe, tethee keval potaanun bhinnapanun ja chhe, em spasht - pratyaksh - atyant pratyaksh - aparoksh tene anubhav thaay chhe. Vinaashee athavaa anya padaarthna sanyogne vishe tene isht-anishtpanun praapt thatun nathee.

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46 | Chha Padno Patra janma, jarA, maraNa rogAdi bAdhArahita saMpUrNa mAhAbhyanuM ThekANuM evuM nijasvarUpa jANI, vedI te kRtArtha thAya che. je je puruSone e cha pada sapramANa evAM parama puruSanAM vacane AtmAno nizcaya thayo che, te te puruSo sarva svarUpane pAmyA che; Adhi, vyAdhi, upAdhi, sarva saMgathI rahita thayA che, thAya che; ane bhAvikALamAM paNa tema ja thaze. Understanding and experiencing its own majesty, as unperturbed by birth, ageing, death, illness and so on, it attains fulfilment. In the past, present and future, all those people who have come to firmly believe these Six Affirmations through the words of a great soul have all attained their true nature; they have become free of mental, physical and all other troubles, have become free of all associations. Janma, jaraa, maran rogaadi baadhaarahit sampoorna maahaatmyanun thekaanun evun nijsvaroop jaanee, vedee te krutaarth thaay chhe. Je je purushone e chha pad sapramaan evaan param purushnaan vachane aatmaano nishchay thayo chhe, te te purusho sarva svaroopne paamyaa chhe; Aadhi, vyaadhi, upaadhi, sarva sangthee rahit thayaa chhe, thaay chhe; ane bhaavikaalmaan pan tem ja thashe. je puruSoe janma, jarA, maraNano nAza karavAvALo, svasvarUpamAM sahaja avasthAna thavAno upadeza kahyo che, te puruSone atyaMta bhaktithI namaskAra che. tenI niSkAraNa karuNAne nitya pratye niraMtara stavavAmAM paNa AtmasvabhAva pragaTe che, evA sarva sapuruSo, tenA caraNAraviMda sadAya hRdayane viSe sthApana raho! May there be extreme devotion towards the saint who has explained how to easily overcome birthageing-death and how to naturally remain in the self. Even continuously extolling his selfless compassion, awakens the true nature of the self. May the lotus feet of such a saint remain eternally established in the heart. Je satpurushoe janma, jaraa, maranno naash karvaavaalo, svasvaroopmaan sahaj avasthaan thavaano updesh kahyo chhe, te satpurushone atyant bhaktithee namaskaar chhe. Tenee nishkaaran karunaane nitya pratye nirantar stavvaamaan pan aatmasvabhaav pragate chhe, evaa sarva satpurusho, tenaa charanaarvind sadaay hradayane vishe sthaapan raho!

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je cha padathI siddha che evuM AtmasvarUpa te jenAM vacanane aMgIkAra karye sahajamAM pragaTe che, je AtmasvarUpa pragaTavAthI sarva kALa jIva saMpUrNa AnaMdane prApta thai, nirbhaya thAya che, te vacananA kahenAra evA satpuruSanA guNanI vyAkhyA karavAne azakti che; kema ke jeno pratyupakAra na thai zake evo paramAtmabhAva te jANe kaMI paNa ichyA vinA mAtra niSkAraNa karuNAzIlatAthI Apyo, ema chatAM paNa jeNe anya jIvane viSe A mAro ziSya che, athavA bhaktino kartA che, mATe mAro che, ema kadI joyuM nathI, evA je satpuruSa tene atyaMta bhaktie pharI pharI namaskAra ho! Je chha padthee siddh chhe evun aatmasvaroop te jenaa vachanne angeekaar karye sahajmaan pragate chhe, je aatmasvaroop pragatvaathee sarva kaal jeeva sampoorna aanandne praapt thai nirbhay thaay chhe, te vachannaa kahenaar evaa satpurushnaa gunnee vyaakhyaa karvaane ashakti chhe, kem ke jeno pratyupkara na thai shake evo paramaatmabhaav te jaane kain pana ichchhyaa vinaa maatra nishkaaran karunaasheeltaathee aapyo, em chhataan pan jene anya jeevane vishe aa maaro shishya chhe, athavaa bhaktino kartaa chhe, maate maaro chhe, em kadee joyun nathee, evaa je satpurush tene atyant bhaktie faree faree namaskaar ho! Chha Padno Patra | 47 By accepting the words of a saint, the nature of the soul, established by means of the Six Affirmations, is manifested. By realising this nature of the soul, the soul attains pure eternal happiness and becomes fearless. The spiritual virtues of such a saint are impossible to articulate, for they have given us the means to attain the inner state of the ultimate soul (Paramaatmabhaav), for which words cannot express enough gratitude, and he has given without any desire and with totally selfless compassion. Despite this, he does not have a feeling of possessiveness towards any other soul, that "this is my disciple, devoted to , and so is mine." Let there be profound homage again and again for such a saint. me,

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48 | Chha Padno Patra je sapuruSoe sadgurunI bhakti nirUpaNa karI che, te bhakti mAtra ziSyanA kalyANane arthe kahI che. je vyaktine prApta thavAthI sadgurunA AtmAnI ceSTAne viSe vRtti rahe, apUrva guNa draSTigocara thai anya svaccheda maTe, ane saheje Atmabodha thAya ema jANIne je bhaktinuM nirUpaNa karyuM che, te bhaktine ane te sapuruSone pharI pharI trikALa namaskAra ho! The devotion towards the True Guru which is propagated by the saints is simply for the benefit of the disciple. By attaining this devotion, the inclinations are drawn towards the inner conduct of the true guru, his unique virtues come into sight, other types of hubris are cured, and insight into the soul is easily attained. Knowing this, he has emphasised devotion towards the True Guru. Let there be eternal veneration for the saint, and to this devotion. Je satpurushoe sadgurunee bhakti niroopan karee chhe, te bhakti maatra shishyanaa kalyaanne arthe kahee chhe. Je bhaktine praapt thavaathee sadgurunaa aatmaanee cheshtaane vishe vrutti rahe, apoorva gun drashtigochar thai anya svachchhand mate, ane saheje aatmabodh thaay em jaaneene je bhaktinun niroopan karyun chhe, te bhaktine ane te satpurushone faree faree trikaal namaskaar ho! jo kadI pragaTapaNe vartamAnamAM kevaLajJAnanI utpatti thai nathI paNa jenA vacananA vicArayoge zaktipaNe kevaLajJAna che ema spaSTa jANyuM che, zraddhApaNe kevaLajJAna thayuM che, vicAradazAe kevaLajJAna thayuM che, icchAdazAe kevaLajJAna thayuM che, mukhya nayanA hetuthI kevaLajJAna varte che, ... Jo kadee pragatpane vartamaanmaan kevalgnaannee utpatti thai nathee pan jenaa vachannaa vichaaryoge shaktipane kevalgnaan chhe, em spasht jaanyun chhe, shraddhaapane kevalgnaan thayun chhe, vichaardashaae kevalgnaan thayun chhe, ichchhaadashaae kevalgnaan thayun chhe, mukhya naynaa hetuthee kevalgnaan varte chhe, ... Even though total enlightenment does not manifestly arise in current times, by contemplating the words of this saint (who draws from the enlightenment of the Tirthankars), I have come to clearly know my potential for total enlightenment. I have attained faith that I can become enlightened, have contemplated enlightenment rationally, aspire to be enlightened and realise that from the absolute viewpoint, the soul is enlightened by nature.

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Chha Padno Patra 49 ... Squslu Hd 24CULLU 4 4=12 52412, jenA yoge sahaja mAtramAM jIva pAmavA yogya thayo, te sapuruSanA upakArane sarvotkRSTa bhaktie namaskAra ho! namaskAra ho! This enlightenment is the source of boundless bliss. Let there be the utmost veneration to the grace of the saint, in whose presence, the soul naturally and easily becomes worthy of attaining enlightenment. Let there be reverence. ... te kevalgnaan sarva avyaabaadh sukhanun pragat karanaar, jenaa yoge sahaj maatramaan jeeva paamvaa yogya thayo, te satpurushnaa upkaarne sarvotkrusht bhaktie namaskaar ho! Namaskaar ho! Shrimad Rajchandra Vachanaamrut Letter 493, Page 394

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50 | Veetraagno Kahelo Maarg 11. vItarAgano kahelo mArga 11. Veetraagno Kahelo Maarg The Path Preached by the Equanimously Detached Lord AUM vItarAgano kahelo parama zAMta rasamaya dharma pUrNa satya che, evo nizcaya rAkhavo. jIvanA anadhikArIpaNAne lIdhe tathA sapuruSanA yoga vinA samajAtuM nathI; to paNa tenA jevuM jIvane saMsAra roga maTADavAne mATe bIjuM koI pUrNa hitakArI auSadha nathI, evuM vAraMvAra ciMtavana karavuM. We should firmly accept that the most peaceful, enthused path described by the equanimously detached lord is totally true. Due to the soul's unworthiness and the absence of a personification of truth, it cannot be understood. Yet there is no other totally uplifting cure for the disease of embodiment. Contemplate over this. Veetaraagno kahelo param shaant rasmay dharma poorna satya chhe, evo nischay raakhvo. Jeevanaa anadhikaareepanaane leedhe tathaa satapurushnaa yog vinaa samajaatun nathee; to pan tenaa jevun jeevne sansaar rog mataadvaane maate beejun koi poorna hitkaari aushadh nathee, evun vaaramvaar chintvan karvun. A parama tattva che, teno mane sadAya nizcaya raho; e yathArtha svarUpa mArA hRdayane viSe prakAza karo, ane janmamaraNAdi baMdhanathI atyaMta nivRtti thAo! nivRtti thAo!! This is the supreme truth, may I remain ever resolute in this. May this truth about the path enlighten my heart, and may I become totally free, completely free, from the bondage of death and rebirth. Aa param tattva chhe, teno mane sadaay nishchay raho; e yathaarth svaroop maaraa hradayane vishe prakaash karo, ane janmamaranaadi bandhanthee atyant nivrutti thaao! Nivrutti thaao!!

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he jIva! A klezarUpa saMsAra thakI, virAma pAma, virAma pAma, kAMika vicAra, pramAda choDI, jAgRta thA! jAgRta thA!! nahIM to ratna ciMtAmaNi jevo A manuSya deha niSphaLa jaze. 51 ( soul, take respite, respite, from this stressful world. Think a little, abandon laxity and awaken! Awaken! Or this human life, which is so very rare (like the wishfulfilling jewel called Ratnachintamani), will go He jeeva! Aa kleshroop sansaar thakee, viraam paam, viraam paam; kaink vichaar, pramaad chhodee, jaagrut thaa! Jaagrut thaa!! Naheen to ratna chintaamani jevo aa manushya deh nishfal jashe. to waste. he jIva! have tAre puruSanI AjJA nizcaya upAsavA yogya che. O soul, you now must heed the command of a personification of the truth (satpurush). He jeeva! Have taare satpurushnee aagnaa nischay upaasvaa yogya chhe. Om Peace, Peace, Peace. 5 zAMtiH zAMtiH zAMtiH Aum Shaantih, Shaantih, Shaantih Shrimad Rajchandra Vachanaamrut, Letter 505, Page 406 ha kAma! he mAna! he saMgaudaya! he vacanavargaNA! he moha! he mohadayA! he zithilatA! tame zA mATe aMtarAya karo cho? parama anugraha karIne have anukULa thAo! anukULa thAo. He kaam! He maan! He sanguday! He vachanvarganaa! He moh! He mohdayaa! He shithiltaa! Tame shaa maate antaraay karo chho? Param anugrah kareene have anukool thaao! Anukool thaao. O desire! O pride! O the arising of association! O substance of speech! O delusion! O deluded compassion! O complacency! Why do you obstruct me? Greatly oblige me and become conducive, conducive! Aabhyantar Parinaam Avlokan, Haathnondh 2, 19, Page 823

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52 Praatahakaalnee Stuti 12. Uld:Slo-il zada 12. Praatahakaalnee Stuti (Early Morning Hymn) mahAdevyAH kukSiratna, zabdajItaravAtmajama; rAjacaMdramahaM vaMde, tattvalocanadAyakam Mahaadevyaah kukshiratnam, shabdajeetavaraatmajam; Raajchandramaham vande, tattvalochanadaayakam. The jewel born to mother Devba, the master of the word, son of Ravjibhai I render obeisance to Rajchandra, the light of whose wisdom has bestowed divine eyes to see the truth. (1) jaya gurudeva! sahajAnmasvarUpa parama guru zuddha caitanyasvAmI. Glory be to you, o divine guru! Gracefully still in your true nature, you are the supreme guru, master of your pure consciousness. (2) Jay gurudev! Sahajaatmasvaroop paramguru shuddh chaitanyasvaamee. OMkAra biMdu saMyukta, nityaM dhyAyanti yogInaH, kAmadaM mokSada zaiva, OMkArAya namo nama: Omkaaram bindu sanyuktam, nityam dhyaayanti yogeenah, Kaamadam mokshadam chaiva, omkaaraaya namo namaha. Yogis (spiritual seekers) constantly meditate focusing on the omkar mantra. It satisfies the noblest of all desires, namely Moksha. I repeatedly pay homage to the five supreme beings (Panch Parmeshti) symbolised by the omkar mantra. [These five are: Arihant, Siddh, Aachaarya, Upaadhyaay, Saadhu] (3) maMgalamaya maMgalakaraNa, vItarAga vijJAna, namo tAhi jAte bhaye, arihaMtAdi mahAna; Mangalamay mangalakaran, veetaraag vignaan, Namo taahi jaate bhaye, arihantaadi mahaan; Auspicious source of true bliss, the Totally Equanimous Enlightenment of the Lord who is free from deluded attachment, Worship of this wisdom confers a glorious status such as that of Arihant. (4)

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vizvabhAva vyApi tadapi, eka vimala citUpa, jJAnAnaMda mahezvarA, jayavaMtA jinabhUpa; Vishvabhaav vyaapi tadapi, ek vimal chidroop, Gnaanaanand maheshvaraa, jayavantaa Jinabhoop; One who is pure consciousness, having overcome all impurity, purely witnesses all modifications within the universe; Immersed in the ecstasy of self (knowledge), O noblest divinity, glory be to you, O lord Jina. (5) mahattatva mahanIyamaha: mahAdhAma guNadhAma, cidAnaMda paramAtamA, vaMdo ramatA rAma. Mahattatva mahaneeyamahah mahaadhaam gunadhaam; Chidaanand paramaatamaa, vando ramataa raam. Oh Glorious one! Worshipful, divinely great shelter, treasury of virtues, Consciously blissful, almighty soul, I bow and pay obeisance to you as you reside in your ecstasy. (6) tIna bhuvana cUDA ratana, sama zrI jinake pAya, namata pAIe Apa pada, saba vidhi baMdha nazAya. Teen bhuvan chudaa ratan, sam shree Jinake paay; Namat paaie aap pad, sab vidhi bandh nashaay. The most precious gem (Chudaaratna) in the three worlds is used to describe the greatness of the shelter of Lord Jina's feet, Paying homage leads to selfrealisation. It is his shelter that will destroy all the means by which bondage is caused. (7) namuM bhaktibhAve, RSabha jina zAMti agha haro, tathA nemi pArzva, prabhu mama sadA maMgala karo; mahAvIrasvAmI, bhuvanapati kApo kumatine, jinA zeSA je te sakala muja Apo sumatine. Namun bhaktibhaave, Rushabh Jina Shaanti agh haro, Tathaa Nemi Paarshva, prabhu mama sadaa mangal karo; Mahaaveersvaamee, bhuvanpati kaapo kumatine, Jinaa sheshaa je te sakal muj aapo sumatine. I bow with devotion to Jinas Rushabhdev and Shantinath, and by doing so, I beseech you to remove my sins. Also Neminath, Parshvanath, always bless me with spiritual welfare; O! Mahavir Swami, the Lord of the three worlds, please destroy my delusion, and all remaining Jinas, I pray that you grant me true wisdom. (8)

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54 Praatahakaalnee Stuti ahaMto bhagavaMta indramahitAH siddhAzca siddhisthitAH AcAryA jinazAsanonnatikarAra pUjyA upAdhyAyakAH zrIsiddhAntasupAThakA munivarA, ratnatrayArAdhakAH paMce te parameSThinaH pratidina kurva-- vo maMgalam. Divine Arihanta, conquerors of the inner enemies, are venerable to even the kings of the heavens (Indra), the fully liberated Siddhas are enthroned in Siddha Shila: Also the Acharyas - the spiritual leaders who foster the nobility of the faith, the tutors (Upadhyaya) who expound on the doctrine The mendicants (Sadhu) who observe the three jewels (The three jewels which constitute that path to Moksha: right vision (self-realised perspective), right knowledge and right conduct) I pay daily homage to these five supreme beings (panch parmeshti), so that they continue to be the cause of my spiritual upliftment. (9) Arhanto bhagvant indramahitaah, siddhaashcha siddhisthitaah, Aachaarya Jinashaasanonnatikaraah poojyaa upaadhyaayakaah, Shreesiddhaantsupaathakaa munivaraa, ratnatrayaaraadhakaah, Panchai te parameshthinah pratidinam kurvantu vo mangalam. bhaktAmara praNatamaulimaNi prabhANA - mudyotakaM dalita pApatamovitAnam samyakTraNamya jinapAdayuge yugAdA - vAlaMbana bhavajale patatAM janAnAm. Bhaktaamar pranatamaulimani prabhaanaa - Mudhyotakam dalitpaaptamovitaanam. Samyakpranamya Jinapaadyugam yugaadaa - Vaalambanam bhavjale patataam janaanaam. When the heavenly gods bow down at the feet of Bhagavan Rishabhadev the jewels in their crowns sparkle in the radiance of his aura. The sins of the lowly souls and the darkness of their delusion are removed. True devotion at the feet of the Jinas is the best path as they are a support to those who have been falling into the ocean of worldly life over the ages. (10)

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yaH saMstutaH sakala vADmayatattvabodhA - durbhUtabuddhi paTubhiH suralokAnAthaiH stotrairjagattritaya cittaharairudAre: stogye kilAhamapi taM prathamaM jinendram. Yah sanstutah sakal vaangamayatattvabodhaa Dudbhootbuddhi patubhih suralokanaathaih. Stotrairajagattritaya chittharairudaaraih Stoshye kilahamapi tam prathamam jinendram. - darzanaM devadevasya, darzanaM pApanAzanam, darzanaM svargasopAnaM, darzanaM mokSasAdhanam; darzanAd durItaSvasi, vaMdanAd vAMcchitapradaH pUjanAt pUrakaH zrINAM, jinaH sAkSAta suradgama:. Darshanam devdevasya, darshanam paapnaashanam, Darshanam svargsopaanam, darshanam mokshasaadhanam; Darshanaad duritdhvansi, vandanaad vaanchchhitpradah Poojanaat poorakah shreenan, Jinah saakshaat suradrumah. Praatahakaalnee Stuti | 55 The Lord whose wisdom embraces the essence of all scriptures, The celestial beings are in awe of him, because of this wisdom He has won the hearts of souls in all three worlds. All twenty-four Tirthankaras have been praised in pure hymns, I revere the first of them Shree Rushabhdev. (11) To be blessed by their perspective and vision, we first need to worship them with devout eyes. Vision of the Lord of the Lords is the true vision, and (worship of) that vision destroys sins; That vision is akin to a ladder to heaven and progressively that vision leads to Moksha; That vision (self-realisation) eliminates the most difficult of karmas, Devotion to that vision fulfils all desires, Proper (True) worship of the Jina bestows Moksha, so that the Jina is a wish-fulfilling tree (Kalpavriksha). (12)

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56 Praatahakaalnee Stuti prabhudarzana sukhasaMpadA, prabhudarzana nava nidhi, prabhudarzanarse pAmIe, sakala manoratha siddhi. Prabhudarshan sukhsampadaa, prabhudarshan nav nidhi, Prabhudarshansen paamie, sakal manorath siddhi. A worshipful vision of The Lord bestows happiness. That selfrealisation unlocks the soul's treasure chests. By means of that vision, our desire for enlightenment is fulfilled. (13) jIvaDA jinavara pUjIe, pUjAnAM phaLa hoya; 2198 47,491 777, 24121 4 Giu siu. Jeevadaa Jinvar poojee-e, poojaanaan fal hoy; Raaj name, prajaa name, aan na lope koy. O! Soul, when we worship Lord Jina, that worship will bear such a fruit that, The King will bow and so will his subjects, and nobody will disobey your orders. (14) jJAne bAMdhyuM mana rahe, guru viNa jJAna na hoya. Kumbhe baandhyun jal rahe, jal vin kumbh na hoy; Gnaane bhaandhyun man rahe, guru vin gnaan na hoy. A pot contains water, but without water, a pot cannot be made; Similarly wisdom contains the mind, but, without a Guru, there can be no wisdom. (15) guru dIvo, guru devatA, guru viNa ghora aMdhAra; je guruvANI vegaLA, raDavaDIA saMsAra. Guru deevo, guru devtaa, guru vin ghor andhaar; Je guruvaanee vegalaa, radvadeeaa sansaar. The Guru is the lamp, the Guru is the Lord himself, without the Guru there is absolute darkness; Those bereft of the Guru's Word will continue to suffer in the vicious cycle of birth and death. (16)

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tanakara, manakara, vacanakara, deta na kAhu duHkha; karma roga pAtika jhare, nirakhata sadguru mukha. Tankar, mankar, vachankar, det na kaahu dukh; Karma rog paatik zare, nirkhat sadguru mukh. darakhataseM phaLa gira paDyA, bujhI na manakI pyAsa; guru melI goviMda bhaje, mITe na garbhAvAsa. Darkhatsen fal gir padyaa, boozee na manakee pyaas; Guru melee Govind bhaje, meete na garbhaavaas. bhAve jinavara pUjIe, bhAve dIje dAna; bhAve bhAvanA bhAviye, bhAve kevaLa jJAna, Bhaave Jinavar poojee-e, bhaave deeje daan; Bhaave bhaavnaa bhaaviye, bhaave keval gnaan, cai Hidl, svaM pitA zaiva, tve gurustya bAMdhava: tvamekaH zaraNaM svAmIn jIvitaM jIvitezvaraH Tvam maataa, tvam pitaa chaiva, tvam gurustvam baandhavah, Tvamekah sharanam svaamin jeevitam jeeviteshvarah. Praatahakaalnee Stuti | 57 If, with body, mind or speech no pain is caused to anyone, surely the disease of karma will be destroyed, gazing on the True Guru's countenance. (17) A fruit jumped from a tree (to a pond), but its thirst went unquenched. Leaving the Guru to worship the Lord directly will not relieve one from rebirth. (18) Worshiping the Jina with true feeling, giving charity with true feeling; Contemplating the qualities of the soul with true feeling, these true feelings will lead to Omniscience. (19) You alone are the mother, you alone are the father, you alone are the Guru, you alone are the brother. O! Lord! you alone are my shelter, you are my everything, you are the Lord of my life. (20)

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58 | Praatahakaalnee Stuti tvameva mAtA ca pitA tvameva, tvameva bhrAtA ca sakhA tvameva; tvameva vidyA draviNaM tvameva, tvameva sarvaM mama deva deva. Tvameva maataa cha pitaa tvameva, tvameva bhraataa cha sakhaa tvameva; Tvameva vidhyaa dravinam tvameva, tvameva sarvam mama deva deva. yasvargAvatarotsave yadabhavajjanmAbhiSekotsave, yadIkSA grahaNotsave yadakhilajJAnaprakAzotsave; yannirvANagamotsave jinapateH pUjAdbhutaM tadbhavaiH saMgItastutimaMgalai: prasaratAM me suprabhAtotsavaH Yatsvargaavatarotsave yadbhavajjanmaabhishekotsave, Yadeekshaa grahanotsave yadakhilgnaanaprakaashotsave; Yannirvaanagamotsave Jinapateh poojaadbhootam tadbhavaih Sangeetstutimangalaih prasarataan me suprabhaatotsavah. You are my mother and you are my father, you are my brother and you are my friend. You are my wisdom, you are my wealth, you are my everything, O Lord of all Lords! (21) The celestial beings celebrate the descent of the Lord's soul from the celestial world. They celebrate Lord's birth by anointing him. They celebrate the Lord's adoption of renunciation. They celebrate the light of the Lord's Omniscience. They celebrate the Lord's departure for Moksha. May the awesome worship through devotional songs of praise at these celebrations cause a jubilant spiritual dawn in me! (22)

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60 Vandan Tathaa Pranipaatstuti 13. diet duugiuldzala 13. Vandan Tathaa Pranipaatstuti Obeisance and Concluding Prayer 24S!! 24Si! sil HETRY, SPYURIY 24412; 241 4142 42 UGL SUT, 2481! 24Si! G4812. Oh! My True Guru! Boundless ocean of compassion. Oh! Lord! You have blessed this lowly soul with your amazing grace. (1) Aho! Aho! Shree sadguru, karunaasindhu apaar, Aa paamar par prabhu karyo, aho! aho! upkaar. zuM prabhucaraNa kane dharuM, AtmAthI sau hIna; te to prabhue Apiyo, vartu caraNAdhIna. Shun prabhucharan kane dharun, aatmaathee sau heen, Te to prabhue aapiyo, vartun charanaadheen; Lord! What can I offer at your feet? Anything is trifling compared to the atma. And that too you have given me. All I can do is to serve at your feet. (2) A dehAdi AjathI, varte prabhu AdhIna; ELRU, EIRL S ELL Ej, ds ucun elt. Aa dehaadi aajthee, varto prabhu aadheen; Daas, daas hun daas chhun, teh prabhuno deen. From today, may my body, and my all, be devoted to you, Lord; I am a servant, a servant, a humble servant of my Lord. (3) Sa sthAnaka samajAvIne, bhinna batAvyo Apa; myAna thakI taravAravatuM, e upakAra amApa. Shat sthaanak samajaaveene, bhinna bataavyo aap: Myan thakee taravaaravat, e upkaar amaap. Explaining the Six Affirmations, you have shown the distinct nature of the atma; Just like the sword in its sheath - I am thus blessed by your immeasurable grace. (4)

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Vandan Tathaa Pranipaatstuti 61 je svarUpa samajyA vinA, pAmyo du:kha anaMta; samajAvyuM te pada namuM, zrI sadguru bhagavaMta. Je svaroop samajyaa vinaa, paamyo dukh anant; Samajaavyun te pad namun, shree sadguru bhagvant. Without understanding my true self, I suffered unending misery. I revere the divine True Guru who elucidated that true self to me. (5) parama puruSa prabhu sadguru, paramajJAna sukhadhAma; jeNe ApyuM bhAna nija, tene sadA praNAma. Parama purush prabhu sadguru, paramgnaan sukhdhaam; Jene aapyun bhaan nij, tene sadaa pranaam. Supreme one, Lord, my True Guru, of ultimate insight, the abode of bliss; Who has shown me my true nature. May my veneration be eternal. (6) deha chatAM jenI dazA, varte dehAtIta; te jJAnInA caraNamAM, ho vaMdana agaNita. Deh chhataan jenee dashaa, varte dehaateet; Te gnaaneenaa charanmaan, ho vandan aganit. One who lives in constant awareness of consciousness, despite possessing a physical body, Let us pay endless homage at the feet of such a self-realised saint. (7) Verses 1 - 4 are from Atma Siddhi verses 124-127 (Shrimad Rajchandra Letter 718, Page 526) Vers 5 is from Atma Siddhi Verse 1, Verse 6 is from Shrimad Rajchandra Vachanaamrut Letter 266, Part 2, Verse 1, Page 297 Verse 7 is from Atma Siddhi Verse 142

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62 | He Param Krupalu Dev he parama kRpALu deva He Param Krupalu Dev Oh Lord of Foremost Compassion he paramakRpALu deva! janma, jarA, maraNAdi sarva duHkhono atyaMta kSaya karanAro evo vItarAga puruSano mULa mArga Apa zrImade anaMta kRpA karI mane Apyo, te anaMta upakArano pratiupakAra vALavA huM sarvathA asamartha chuM; vaLI Apa zrImat kaMI paNa levAne sarvathA niHspRha cho; jethI huM mana vacana kAyAnI ekAgratAthI ApanAM caraNAravindamAM namaskAra karuM chuM. ApanI parama bhakti ane vItarAga puruSanA mULadharmanI upAsanA mArA hRdaya ne viSe bhavaparyaMta akhaMDa jAgrata raho eTaluM mAguM chuM te saphaLa thAo. He param krupaalu dev! Janma, jaraa, maranaadi sarva dukhono atyant kshay karnaaro evo veetraag purushno mool maarg aap shreemade anant krupaa karee mane aapyo, te anant upkaarno pratiupkaar vaalvaa hun sarvathaa asamarth chhun; valee aap shreemat kain pan levaane sarvathaa nispruha chho; jethee hun man vachan kayaanee ekaagrataathee aapnaan charanaarvindmaan namaskaar karun chhun. Aapnee param bhakti ane veetraag purushnaa mool dharmanee upaasnaa maaraa hraday ne vishe bhavparyant akhand jaagrat raho etlun maagun chhun te safal thaao. OM zAMtiH zAMtiH zAMtiH Aum Shaantih, Shaantih, Shaantih Oh lord of foremost compassion! You have bestowed upon me with infinite grace, the path of the totally and equanimously detached, which completely destroys the suffering of birth, ageing and death, and I am totally unworthy of repaying that grace you have given. Moreover, you are totally free of the desire to take anything; for which pay homage at your lotus feet concentratedly with mind, speech and body in unison. May the highest devotion for you and may pursuit of the fundamental dharma of the equanimously detached ones remain firmly established in my heart incessantly throughout my life. This is what I ask and may that be fruitful. Om Peace, Peace, Peace.. Shrimad Rajchandra Vachanaamrut Letter 417, Page 357

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64 Saayamkaalnee Stuti Tatha Devvandan 14. sAyaMmakALanI stuti tathA devavaMdana 14. Saayamkaalnee Stuti Tathaa Devvandan Evening Hymns and Veneration of the Lord mahAdevyAH kukSiratna, zabdajItaravAtmajam rAjacaMdramahaM vaMde, tattvalocanadAyakam. Mahaadevyaah kukshiratnam, shabdajeetavaraatmajam; Raajchandramaham vande, tattvalochanadaayakam. jaya gurudeva! sahajAtmasvarUpa parama guru zuddha caitanyasvAmI. Jay gurudev! Sahajaatmasvaroop paramguru shuddh chaitanyasvaamee. zosiz (aig ziysci, Aci wuufa uiilt:, kAmadaM mokSadaM caiva, OMkArAya namo namaH Omkaaram bindu sanyuktam, nityam dhyaayanti yogeenah, Kaamadam mokshadam chaiva, omkaaraaya namo namaha. The jewel born to mother Devba, the master of the word, son of Ravjibhai I render obeisance to Rajchandra, the light of whose wisdom has bestowed divine eyes to see the truth. (1) Glory be to you, o divine guru! Gracefully still in your true nature, you are the supreme guru, master of your pure consciousness. (2) Yogis (spiritual seekers) constantly meditate focusing on the omkar mantra. It satisfies the noblest of all desires, namely Moksha. I repeatedly pay homage to the five supreme beings (Panch Parmeshti) symbolised by the omkar mantra. [These five are: Arihant, Siddh, Aachaarya, Upaadhyaay, Saadhu] (3)

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Saayamkaalnee Stuti Tatha Devvandan 65 maMgalamaya maMgalakaraNa, vItarAga vijJAna, namo tAhi jAte bhaye, arihaMtAdi mahAna; Mangalamay mangalakaran, veetaraag vignaan, Namo taahi jaate bhaye, arihantaadi mahaan; Auspicious source of true bliss, the Totally Equanimous Enlightenment of the Lord who is free from deluded attachment, Worship of this wisdom confers a glorious status such as that of Arihant. (4) vizvabhAva vyApi tadapi, eka vimala citUpa; jJAnAnaMda mahezvarA, jayavaMtA jinabhUpa. Vishvabhaav vyaapi tadapi, ek vimal chidroop; Gnaanaanand maheshvaraa, jayavantaa Jinabhoop. One who is pure consciousness, having overcome all impurity, purely witnesses all modifications within the universe; Immersed in the ecstasy of self (knowledge), O noblest divinity, glory be to you, O lord Jina (5) mahattatva mahanIyamaha: mahAdhAma guNadhAma, cidAnaMda paramAtamA, vaMdo ramatA rAma. Mahattatva mahaneeyamahah mahaadhaam gunadhaam; Chidaanand paramaatamaa, vando ramataa raam. Oh Glorious one! Worshipful, divinely great shelter, treasury of virtues, Consciously blissful, almighty soul, I bow and pay obeisance to you as you reside in your ecstasy. (6) tIna bhuvana cUDA ratana, sama zrI jinake pAya, namata pAIe Apa pada, saba vidhi baMdha nazAya. Teen bhuvan chudaa ratan, sam shree Jinake paay; Namat paaie aap pad, sab vidhi bandh nashaay. The most precious gem (Chudaaratna) in the three worlds is used to describe the greatness of the shelter of Lord Jina's feet, Paying homage leads to selfrealisation. It is his shelter that will destroy all the means by which bondage is caused. (7)

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66 Saayamkaalnee Stuti Tatha Devvandan darzana devadevasya, darzana pApanAzanam, darzana svargasopAna, darzana mokSasAdhanam; darzanArdu durItadhvasi, vaMdanA vAMcchitaprada: 4811428: silvi, C4: Hald Y24H:. Darshanam devdevasya, darshanam paapnaashanam, Darshanam svargsopaanam, darshanam mokshasaadhanam; Darshanaad duritdhvansi, vandanaad vaanchchhitpradah Poojanaat poorakah shreenan, Jinah saakshaat suradrumah. To be blessed by their perspective and vision, we first need to worship them with devout eyes. Vision of the Lord of the Lords is the true vision, and (worship of) that vision destroys sins; That vision is akin to a ladder to heaven and progressively that vision leads to Moksha; That vision (self-realisation) eliminates the most difficult of karmas, Devotion to that vision fulfils all desires, Proper (True) worship of the Jina bestows Moksha, so that the Jina is a wish-fulfilling tree (Kalpavriksha). (8) prabhudarzana sukha saMpadA, prabhu darzana nava nidhi; prabhudarzanarse pAmIe, sakala manoratha siddhi. Prabhudarshan sukh sampadaa, prabhu darshan nav nidhi; Prabhudarshansen paamie, sakal manorath siddhi. A worshipful vision of The Lord bestows happiness. That selfrealisation unlocks the soul's treasure chests. By means of that vision, we attain all the mind's desires (for enlightenment). (9) brahmAnaMdaM parama sukhada kevalaM jJAnamUrtima, dvadvAtIta gagana drazaM tattvamasyAdi lakSyam ekaM nityaM vimalamacala, sarvadA sAkSIbhUtam, bhAvAtIta triguNarahIta, sadguruM namAmi; Brahmaanandam param sukhadam kevalam gnaanamoortim, Dvandvaateetam gagansadrasham tattvamasyaadi lakshyam; Ekam nityam vimalamachalam, sarvadaa saakshibhootam, Bhaavaateetam trigunaraheetam, sadgurum tam namaami; Who is by nature divinely blissful, giver of the utmost happiness, embodiment of omniscience; Free from all duality, as all-pervasive as the sky, the very focus of utterances as "That Thou Art (Tat Tvam Asi)." Singular, eternal, pure, unwavering, always the silent witness to all. Beyond all inclinations, devoid of the three tendencies of material nature, I bow to such a True Guru. (10)

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Saayamkaalnee Stuti Tatha Devvandan 67 AnandamAnandakaraM prasanna, jJAnasvarUpa nijabodharUpam yogIndramIyaM bhavarogavaidya, zrImad guruM nityamahaM namAmi. Aanandamaanandakaram prasannam, gnaanasvaroopam nijabodharoopam; Yogeendramiyam bhavarogavaidyam, shreemad gurun nityamaham namaami Both happiness by nature and bestower of happiness, blissfully contented, conscious awareness by nature, manifestly an embodiment of the wisdom which he himself imparts, focussed inwardly and dwelling in his pure nature. Praiseworthy lord of Yogis (spiritual strivers), the healer of the sickness of rebirth, I constantly bow to such a divinely virtuous True Guru. (11) zrImad parabrahmaguru vaMdAmi, zrImad parabrahmaguruM namAmi; zrImad parabrahmaguruM bhajAmi, zrImad parabrahmaguruM smarAmi. I pay homage to the True Guru who is manifesting utmost divinity. I bow to such a guru. I am devoted to such a guru and I constantly remember such a guru. (12) Shreemad parabrahmagurum vandaami Shreemad parabrahmagurum namaami; Shreemad parabrahmagurum bhajaami, Shreemad parabrahmagurum smaraami. gururbahmA gururviSNu gururdevo mahezvaraH guruH sAkSAt parabrahma tasma zrI gurave namaH Gururbhrahmaa gururvishnu gururdevo maheshvarah Guruh saakshat parabhrahma tasmai shree gurave namaha. The guru is Brahma, the creator (of the path to moksha), the guru is Vishnu, all pervasive (from the perspective of his wisdom), and the guru is Maheshvar, the great divinity (as he has realised the divinity of the soul). The guru is manifestly Parabrahma the greatest soul,(being detached and having realised the soul), and for this I worship him. (Note: The verse contains names which are commonly used for popular Hindu aspects of the Divine. The translation focuses on the divine virtues which are actually the meanings of these names.) (13)

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68 | Saayamkaalnee Stuti Tatha Devvandan dhyAnamUlaM gurumUrti, pUjAmUlaM gurupadam; maMtramUlaM guruvAkya, mokSamUlaM gurukRpA. Dhyaanamoolam gurumoortih, poojamoolam gurupadam; Mantramoolam guruvaakyam, mokshamoolam gurukrupaa. The idol of the guru is the foundation for meditation. Taking shelter at his feet is the foundation for worship. The words emanating from the guru are the foundation for all mantras (esoteric phrases), and his grace is the foundation for Moksha. (14) akhaMDamaMDalAkAraM vyApta yena carAcaram, tatpadaM darzitaM yena, tasma zrI gurave nama: Akhandmandalaakaaram vyaaptam yena charaacharam, Tatpadam darshitam yena, tasmai shree gurave namaha The whole universe, full of beings capable and incapable of moving themselves, is known by the Lord. I bow to the Guru for he has shown this to me. (15) ajJAnatimirAndhAnAM jJAnAMjanazalAkayA, cakSurunmilita yena tasma zrI gurave namaH Agnaantimiraandhaanaam gnaanaanjanashalaakayaa, Chakshurunmilitam yena tasmai shree gurave namaha In the blind darkness of spiritual folly, opening my inner eye, by applying the collyrium of wisdom with his wand Enabling me to see reality as it is, that is why I bow to him, the Guru. (16) dhyAnadhUpaM mana:puSpa, paMcendriya hutAzanam, kSamAjApa saMtoSapUjA, pUjyo devo niraMjanaH Dhyanadhoopam manahapushpam, panchendriya hutaashanam, Kshamaajaap santoshapoojaa, poojyo devo niranjanah Like lit incense, I offer the self awareness ignited by meditation, offering the flower of my mind, I sacrifice my attraction towards the objects of the five senses in the sacred fire, Forgiveness is recited with my rosary and contentment is my worship. This is the true worship of the pure Lord. (17)

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Saayamkaalnee Stuti Tatha Devvandan | 69 deveSa devoDastu niraMjano me, gururgurudhvasta damI zamI me, dharmeSa dharmoDastu dayAparo me, triccheva tattvAni bhave bhave me. Of all the gods, may the pure (free of Karma) god be mine. Of all gurus, the guru who controls (the senses) and quells (the passions) be my guru. Of all dharmas, may the dharma of inner and outer compassion be my dharma. May I continue to attain all these three in all my lives. (18) Deveshu devostu niranjano me, gururgurushvastu damee shamee me, Dharmeshu dharmostu dayaaparo me, trinyeva tattvaani bhave bhave me. parAtparagurave nama: Obeisance to the noblest gurus. paramaparAcArya gurave namaH Obeisance to the gurus of great spiritual lineage. paramagurave namaH Obeisance to the foremost gurus sAkSAt pratyakSa sadgurave namo nama: (such as Siddha and Arihanta), Paraatparagurave namaha and Obeisance to the living True paramparaachaarya gurave namaha Gurus present amongst us. (19) Paramgurave namaha saakshaat pratyaksh sadgurave namo namaha 24Si! 248i! sil 24EDL??, sapu Riu 24412; 241 4142 42 UG Sui, 24Si! 24S!! GUS12. Oh! My True Guru! Boundless ocean of compassion; Oh! Lord! You have blessed this lowly soul with your amazing grace. (20) Aho! Aho! Shree sadguru, karunaasindhu apaar; Aa paamar par prabhu karyo, aho! aho! upkaar. zuM prabhu caraNa kane dharuM, AtmAthI sau hIna; te to prabhue ApIyo, vatuM caraNAdhIna. Shun prabhucharan kane dharun, aatmaathee sau heen; Te to prabhue aapiyo, vartun charanaadheen. Lord! What can I offer at your feet? Anything is trifling compared to the atma. And that too you have given me. All I can do is to serve at your feet. (21)

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70 A dehAdi AjathI, varto prabhu AdhIna; dAsa, dAsa huM dAsa chuM, teha prabhuno dIna. Aa dehaadi aajthee, varto prabhu aadheen; Daas, daas hun daas chhun, teh prabhuno deen. SaT sthAnaka samajAvIne, bhinna batAvyo Apa; myAnathakI taravAravat, e upakAra amApa. Shat sthaanak samajaaveene, bhinna bataavyo aap; Myanthakee taravaaravat, e upkaar amaap. je svarUpa samajyA vinA, pAmyo duHkha anaMta; samajAvyuM te pada namuM, zrI sadguru bhagavaMta. Je svaroop samajyaa vinaa, paamyo dukh anant; Samajaavyun te pad namun, shree sadguru bhagvant. namaskAra jaya jaya gurudeva! sahajAtmasvarUpa paramaguru zuddha caitanyasvAmI aMtarajAmI bhagavAna; icchAmi khamAsamaNo vaMdiu jAvaNijajAe nisihiAe mantheNa vaMdAmi. Namaskaar Jay jay gurudev! Sahajaatmasvaroop paramaguru shuddh chaitanyasvaami antarjaami bhagvaan, Ichhaami khamaasamano vandiun jaavanijjae nisihiaae matthena vandaami. From today, may my body, and my all, be devoted to you, Lord; I am a servant, a servant, a humble servant of my Lord. (22) Explaining the Six Affirmations, you have shown the distinct nature of the atma; Just like the sword in its sheath - I am thus blessed by your immeasurable grace. (23) Without understanding my true self, I suffered unending misery. I revere the divine True Guru who elucidated that true self to me. (24) O divine Guru! May you be forever victorious. Everlasting glory to you! O Lord! Gracefully still in your true nature, you are the foremost guru. You have attained pure consciousness and know the inner workings of others' minds. I wish to bow my forehead before you with all my ability and with pure feelings of devotion. (25)

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Saayamkaalnee Stuti Tatha Devvandan 71 parama puruSa prabhu sadguru, paramajJAna sukhadhAma; jeNe ApyuM bhAna nija, tene sadA praNAma. Param purush prabhu sadguru, paramgnaan sukhdhaam; Jene aapyun bhaan nij, tene sadaa pranaam. Supreme one, Lord, my True Guru, of ultimate insight, the abode of bliss, Who has shown me my true nature. May my veneration be eternal. (26) namaskAra jaya jaya gurudeva! sahajAtmasvarUpa paramaguru zuddha caitanyasvAmI aMtarajAmI bhagavAna; icchAmi khamAsamaNo vaMdiu jAvaNijajAe nisihiAe manthaNa vaMdAmi. O divine Guru! May you be forever victorious. Everlasting glory to you! O Lord! Gracefully still in your true nature, you are the foremost guru. You have attained pure consciousness and know the inner workings of others' minds. I wish to bow my forehead before you with all my ability and with pure feelings of devotion. Namaskaar Jay jay gurudev! Sahajaatmasvaroop paramaguru shuddh chaitanyasvaami antarjaami bhagvaan, Ichhaami khamaasamano vandiun jaavanijjae nisihiaae matthena vandaami. deha chatAM jenI dazA, varte dehAtIta; te jJAnInA caraNamAM, ho vaMdana agaNita. Deh chhataan jenee dashaa, varte dehaateet; Te gnaaneenaa charanmaan, ho vandan aganit. One who lives in constant awareness of consciousness, despite possessing a physical body, Let us pay endless homage at the feet of such a self-realised saint (27)

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72 Saayamkaalnee Stuti Tatha Devvandan namaskAra jaya jaya gurudeva! sahajAtmasvarUpa paramaguru zuddha caitanyasvAmI aMtarajAmI bhagavAna; icchAmi khamAsamaNo vaMdiu jAvaNijajAe nisihiAe martheNa vaMdAmi. O divine Guru! May you be forever victorious. Everlasting glory to you! O Lord! Gracefully still in your true nature, you are the foremost guru. You have attained pure consciousness and know the inner workings of others' minds. I wish to bow my forehead before you with all my ability and with pure feelings of devotion Namaskaar Jay jay gurudev! Sahajaatmasvaroop paramaguru shuddh chaitanyasvaami antarjaami bhagvaan, Ichhaami khamaasamano vandiun ae nisihiaae matthena vandaami. Hiszd 4HISZE -44.52g, Azyi, AzCI, Q2Yi, GSLG AREI, QICHQ Appi, HE??) zaraNaM, sadA sarvadA, trividha trividha bhAvavaMdana si, Caruciet sl; 24441HS cieH Si, 3% namoDastu jaya gurudeva zAMti; parama tAru, parama sajjana, parama hetu, parama dayALa, Oh Lord! May I pay obeisance to you! Obeisance! Obeisance! to you! O May I have your shelter! Shelter! Shelter! May I have your shelter in all three times. May I have you shelter in all lifetimes. Oh True Guru, may I have your shelter. For ever and always. Namostu namostu namostu, sharanam, sharanam, sharanam, trikaal sharanam. bhavobhav sharanam, sadguru sharanam, sadaa sarvadaa Let my trifold obeisances be with true feeling in thought, word and deed, May my obeisance be full of reverence. May every moment of my life be full of this veneration. Trividh trividh bhaavvandan ho, vinayvandan ho; samayaatmak vandan ho, Om namostu jay gurudev shaanti; param taaru, param sajjan, param hetu, parama dayaal, Glory be to those holy gurus symbolised by the Aum symbol, namely the five Parmeshti. Peace. Our saviour from worldly life, personification of Truth, cause of the path to Moksha, ocean of utmost compassion, (28)

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parama mayALa, parama kRpALa, vANI surasALa, ati sukumALa, jIvadayA pratipALa, karmazatrunA kALa, "mA haNo mA haNo" zabdanA karanAra, Apake caraNakamaLameM merA mastaka Apake caraNakamala mere hRdayakamaLameM akhaMDapaNe zizulua ze, zizulud zs, Hcypuisi satsvarUpa, mere cittasmRtike paTa para TaMkotkIrNavat sadodita, jayavaMta rahe jayavaMta rahe. Param mayaal, param krupaal, vaanee sursaal, ati sukumaal, jeevdayaa pratipaal, karmashatrunaa kaal, "maa hano maa hano" shabdanaa karnaar, Aapke charan kamalmen meraa mastak, Aapke charankamal mere hradaykamalmen akhandpane, sansthapit rahe, sansthapit rahe, Saayamkaalnee Stuti Tatha Devvandan | 73 Satpurushonka satsvaroop, mere chittsmrutike pat par tankotkeernavat sadodit, jayvant rahe, jayvant rahe. AnandamAnandakare prasanna jJAnasvarUpaM nijabodharUpam, yogIndramI'yaM bhavarogavaidya zrImadguruM nityamahaM namAmi. Aanandamaanandkaram prasannam, gnaansvaroopam nijbodharoopam, Yogeendramiyam bhavarogavaidyam shreemadgurun nityamaham namaami. Embodiment of the supreme spiritual love, one with utmost grace, whose sweet words are of utmost benefit, with utmost tenderness, protector and remover of fear from all living beings, destroyer of the enemy, Karma, author of the phrase do not harm any living being, do not harm,' May my head always remain bowed at your lotus feet, May your lotus feet continuously be established in the lotus of my heart, may they remain established there, May the true nature of the personification of Truth (Satpurush) remain constantly engraved and shine forth on the screen of my mind. Glory be to this nature. Praise be. (28 continued) Both happiness by nature and bestower of happiness, blissfully contented, knowledge by nature, manifestly an embodiment of his own wisdom, which he himself imparts, focussed inwardly and dwelling in his pure nature. Praiseworthy lord of Yogis (spiritual strivers), the healer of the sickness of rebirth, I constantly revere such a divinely virtuous True Guru. (29)

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zrI Atma-siddhi zAstra Shree Aatma-Siddhi Shaastra Shree Aatma-Siddhi Scripture zrI sadUgurudevAya namo nama: Aum Shree Sadgurudevaya Namo Namaha Aum, Reverence to the Divine True Guru

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Shree Aatma Siddhi Shaastranee Stuti 75 zrI Atma-siddhi zAstranI stuti Shree Aatma-Siddhi Shaastranee Stuti In Praise of Shree Aatma-Siddhi Scripture (jhulaNA chaMda) (Zulnaa Chhand) patitajanapAvanI, sUrasaritA samI, adhamauddhAriNI, Atmasiddhi; Uplifter of the fallen, a divine river of music, Saver of lost souls, Aatma Siddhi. Patitjanpaavanee, surasaritaa samee; Adham uddhaarinee, aatmasiddhi. janmajanmAMtaro, jANatA jogIe, Atmaanubhava vaDe, Aja dIdhI. The Yogi who has known his past births, Through his self-realisation, has given this today. Janma Janmaantaro, jaanata jogee-e; Aatma-anubhav vade, aaja deedhee. bhakta bhagIratha samA, bhAgyazALI mahA, bhavya saubhAgyanI vinatithI; As with the devoted Bhagirath, at the most fortunate Noble Saubhagbhai's request, Bhakta Bhageeratha samaa, bhaagyashaali mahaa; Bhavya Saubhagyanee vinatithee. cArutarabhUminA, nagara naDiyAdamAM, pUrNa kRpA prabhue karI'tI. In the land of Charotar, in the town of Nadiad, The Lord did this act of total compassion. Chaarutar bhoominaa, nagar nadiyaadmaan; Poorna krupa prabhu-e kari'ti.

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Aum zrI Atma-siddhi zAstra Shree Aatma-Siddhi Shaastra Shree Aatma-Siddhi Scripture

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Shree Atma Siddhi Shastra | 77 je svarUpa samajyA vinA, pAmyo duHkha anaMta; samajAvyuM te pada namuM, zrI sadguru bhagavaMta. 1 Je svaroop samajyaa vinaa, paamyo dukha anant; Samajaavyun te pad namu, shree sadguru bhagavant. Without understanding my true self, I suffered unending misery. I revere the divine True Guru who elucidated that true self to me. (1) vartamAna A kALamAM, mokSamArga bahu lopa; vicAravA AtmArthIne, bhAkhyo atra agopya. 2 Vartamaan aa kaalmaan, mokshamaarg bahu lop; Vichaarva aatmaarthine, bhaakyo atra agopya. In present dark times we have lost sight of the true path to Moksha. This path is revealed here openly for seekers of truth to contemplate. (2) koI kriyAjaDa thaI rahyA, zuSkajJAnamAM koI; mAne mAraga mokSano, karuNA Upaje joI. 3 Koi kriyaajad thai rahyaa, shushkagnaanman koi; Maane maarag mokshano, karunaa upaje joi. Some practice rituals mechanically, others engage in dry philosophising. I feel pity seeing that both believe theirs to be the true path to Moksha. (3) bAhya kriyAmAM rAcatA, aMtarbheda na kAMI; jJAnamArga niSedhatA, teha kriyAjaDa oNI. 4 Baahya kriyaamaan raachtaa, antarbhed na kain; Gnaaanmaarg nishedhtaa, teh kriyaajad aain. Those who wallow in external rituals, without inner spiritual awareness, Despising the path of wisdom, are termed mechanical ritualists. (4)

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78 | Shree Atma Siddhi Shastra baMdha mokSa che kalpanA, bhAkhe vANI mAMhI; varte mohAvezamAM, zuSkajJAnI te AMhI. 5 Bandha moksha chhe kalpanaa, bhaakhe vaanee manhee; Varte mohaaveshmaan, shushkagnaanee te aanhee. Those who describe the concepts of bondage and Moksha as illusory, And conduct themselves in delusion are termed dry philosophisers. (5) vairAgyAdi saphaLa to, jo saha AtamajJAna; temaja AtamajJAnanI, prAptitaNAM nidAna. 6 Vairaagyaadi safal to, jo saha aatamgnaan; Temaj aatamgnaannee, praaptitanaa nidaan. Detachment and renunciation are fruitful only if accompanied by experience of the soul. Also, for the experience of the soul, their observance is an essential cause. (6) tyAga virAga na cittamAM, thAya na tene jJAna; aTake tyAga virAgamAM, to bhUle nijabhAna. 7 Tyaag viraag na chittamaan, thaay na tene gnaan; Atake tyaag viraagmaan, to bhoole nijbhaan. Without detachment and renunciation in our heart we cannot experience the atma. If we content ourselves with detachment and renunciation only; then we stray from the sense of true self. (7) jyAM jyAM je je yogya che, tahAM samajavuM teha; tyAM tyAM te te Acare, AtmArthI jana eha. 8 Jyaan jyaan je je yogya chhe, tahaan samajvun teh; Tyaan tyaan te te aachare, aartmaarthee jana eh. Discerning whatever is appropriate, wherever it is so, And acting accordingly, is a genuine truth seeker. (8)

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Shree Atma Siddhi Shastra | 79 seve sadgurucaraNane, tyAgI daI nijapakSa; pAme te paramArthane, nijapadano le lakSa. 9 Seve sadgurucharanane, tyaagee dai nijapaksha; Paame te paramaarthane, nijpadano le laksha. One who is devoted to a True Guru and abandons all preconceptions, Will attain Supreme Understanding and become focused on the true self. (9) AtmajJAna samadarzitA, vicare udayaprayoga; apUrva vANI paramazruta, sadguru lakSaNa yogya. 10 Aatmagnaan samdarshitaa, vichare udayaprayog; Apoorva vaanee paramashrut, sadguru lakshana yogya. Self-realisation, equanimity, living so as to endure the fruits of past karmas, Unique speech and mastery of all teachings - these are the essential qualities of a True Guru. (10) pratyakSa sadguru sama nahIM, parokSa jina upakAra; evo lakSa thayA vinA, Uge na AtmavicAra. 11 Partyaksha sadguru sam naheen, paroksha Jin upakaar; Evo laksha thayaa vinaa, uge na aatmavichaar. A living True Guru is incomparably more beneficial than a remote Jina; Without such an insight, contemplation of self cannot arise. (11) sadgurunA upadeza vaNa, samajAya na jinarUpa; samajyA vaNa upakAra zo ? samajya jinasvarUpa. 12 Sadgurunaa updesh vana, samajaay na Jinaroop; Samajyaa vana upakaar sho? Samajye Jinasvaroop. Without a True Guru's teachings, the real nature of a Jina cannot be understood. How can we benefit without such understanding? While with this understanding we attain that very nature. (12)

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80 | Shree Atma Siddhi Shastra AtmAdi astitvanAM, jeha nirUpaka zAstra; pratyakSa sadguru yoga nahi, tyAM AdhAra supAtra. 13 Aatmaadi astitvanaan, jeh niroopak shaastra; Pratyaksha sadguru yog nahi, tyaan aadhaar supaatra. All scriptures expounding the existence of atma Are helpful to worthy souls in the absence of a True Guru. (13) athavA sadgurue kahyAM, je avagAhana kAja; te te nitya vicAravAM, karI matAMtara tyAja. 14 Athvaa sadguru-e kahyaan, je avgaahan kaaj; Te te nitya vichaarvaan, karee mataantar tyaaj. Or study in depth only those scriptures prescribed by the True Guru And ruminate over them regularly setting aside any prejudice. (14) roke jIva svaccheda to, pAme avazya mokSa; pAmyA ema anaMta che, bhAkhyuM jina nirdoSa. 15 Roke jeev svachchhand to, paame avashya moksha; Paamyaa em anant chhe, bhaakhyun Jin nirdosh. If we overcome hubris, we will definitely attain Moksha, As have an infinite number of atmas, says the Jina who is totally pure. (15) pratyakSa sadguru yogathI, svacchaMda te rokAya; anya upAya karyA thakI, prAye bamaNo thAya. 16 Pratyaksha sadguru yogthee, svachchhand te rokaay; Anya upaay karyaa thakee, praaye bamano thaay. Under a living True Guru's shelter that hubris can be overcome. Any other measures to do so are likely to double it. (16)

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Shree Atma Siddhi Shastra | 81. svacchaMda, mata Agraha tajI, varte sadgurulakSa; samakita tene bhAkhiyuM, kAraNa gaNI pratyakSa. 17 Svachchhand, mat aagrah tajee, varte sadgurulaksha; Samkit tene bhakiyun, kaaran ganee pratykasha. Casting aside hubris and dogmatic obstinacy, conduct as per a True Guru's vision Can be termed samakita, as such conduct is its direct cause. (17) mAnAdika zatru mahA, nija chede na marAya; jAtAM sadguru zaraNamAM, alpa prayAse jAya. 18 Maanaadik shatru mahaa, nij chhande na maraay; Jaataan sadguru sharanmaan, alpa prayaase jaay. Mighty foes of the atma such as pride cannot be removed merely by our own hubristic efforts. By seeking refuge in a True Guru, they can be removed with minimal effort. (18) je sadguru upadezathI, pAmyo kevaLajJAna; guru rahyA chadmastha paNa, vinaya kare bhagavAna. 19 Je sadguru updeshthee, paamyo kevalgnaan; Guru rahyaa chhadmastha pan, vinay kare Bhagvaan. One who attains total enlightenment by the guidance of a True Guru; Continues to revere that guru even if the guru himself has not attained it. (19) evo mArga vinaya taNo, bhAkhyo zrI vItarAga; mULa hetu e mArgano, samaje koI subhAgya. 20 Evo maarg vinay tano, bhaakhyo shree Veetraag; Mool hetu e maargano, samaje koi subhaagya. Such a path of reverence has been defined by the totally detached lords. A fortunate few can perceive its true spiritual significance. (20)

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82 | Shree Atma Siddhi Shastra asadguru e vinayano, lAbha lahe jo kAMI; mahAmohanIya karmathI, bUDe bhavajaLa mAMhi. 21 Asadguru e vinayno, laabh lahe jo kaain; Mahaamohaneeya karmathee, boode bhavajal mahin. If an untrue guru takes any advantage of that reverence, The resulting intense deluding karma will drown him in the ocean of reincarnation. (21) hoya mumukSu jIva te, samaje eha vicAra; hoya matArthI jIva te, avaLo le nirdhAra. 22 Hoy mumukshu jeev te, samaje eh vichaar; Hoy mataarthee jeev te, avalo le nirdhaar. One who is a true seeker, understands this thinking. While one who is self-righteous will misinterpret it. (22) hoya matArthI tehane, thAya na AtamalakSa; teha matArthI lakSaNo, ahIM kahyAM nirpakSa. 23 Hoy mataarthee tehane, thaay na aatamlaksha; Teh mataarthee lakshano, aheen kahyaan nirpaksha. One who is self-righteous, cannot focus on atma. Such self-righteous characteristics are stated impartially here. (23)

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Shree Atma Siddhi Shastra | 83 matArthI-lakSaNa Mataarthee-Lakshan The Characteristics of the Self-Righteous bAhyatyAga paNa jJAna nahi, te mAne guru satya; athavA nijakuLadharmanA, te gurumAM ja mamatva. 24 Baahyatyaag pana gnaan nahi, te maane guru satya; Athvaa nijakuldharmanaa, te gurumaan ja mamatva. He believes in one with outward renunciation but without self-realisation to be a True Guru, Or else he is attracted to a guru from his family's traditional religion. (24) je jinadeha pramANa ne, samavasaraNAdi siddhi; varNana samaje jinanuM, rokI rahe nija buddhi. 25 Je Jinadeha pramaan ne, samavsaranaadi siddhi; Varnan samaje Jinanun, rokee rahe nij buddhi. In the physical stature of a Jina and the associated outer splendours, He perceives the nature of a Jina and fixates his mind only on them. (25) pratyakSa sadguruyogamAM, varte dRSTi vimukha; asadgurune dRDha kare, nijamAnArthe mukhya. 26 Pratyaksha sadguruyogamaan, varte drashti vimukh; Asadgurune dradh kare, nijmaanaarthe mukhya. While in the presence of a True Guru, his behaviour is contrary. He confirms his faith in the untrue guru mainly for sanctimonious purposes. (26)

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84 | Shree Atma Siddhi Shastra devAdi gati bhaMgamAM, je samaje zrutajJAna; mAne nija mata veSano, Agraha muktinidAna. 27 Devaadi gati bhangmaan, je samaje shrutagnaan; Maane nij mat veshno, aagrah muktinidaan. He understands the categorisation of various classes of embodiment to be the true teaching, And believes that the means to Moksha lies in insisting on his own sect and its chosen garb. lahyuM svarUpa na vRttinuM, grahyuM vrata abhimAna; grahe nahIM paramArthane, levA laukika mAna. 28 Lahyun svaroop na vruttinun, grahyun vrat abhimaan; Grahe naheen paramaarthane, levaa laukik maan. He does not understand the nature of his mental tendencies, but takes pride in his discipline. So as to maintain his social stature, he does not accept the Supreme Understanding. (28) athavA nizcaya naya grahe, mAtra zabdanI mAMya; loe savyavahArane, sAdhana rahita thAya. 29 Athavaa nishchay nay grahe, maatra shabdani maayn; Lope sadvyavahaarane, saadhan rahit thaay. Alternatively, he merely professes the absolutist point of view. And forsakes righteous observance, thus losing the means to enlightenment. (29) jJAnadazA pAme nahIM, sAdhanadazA na kAMI; pAme teno saMga je, te bUDe bhava mAMhI. 30 Gnaandashaa paame naheen, saadhandashaa na kain; Paame teno sang je, te boode bhav maaheen. He is unable to attain self-realisation, nor has the means to do so. Those who associate with him will sink into embodied existences. (30)

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Shree Atma Siddhi Shastra | 85 e paNa jIva matArthamAM, nijamAnAdi kAja; pAme nahi paramArthane, a-adhikArImAM ja. 31 E pan jeev mataarthamaan, nijmaanaadi kaaj; Paame nahi paramaarthane, an-adhikaareemaan ja. Even such a soul is self-righteous, seeking acclaim for himself, Thus rendering himself unworthy of realising the Ultimate Truth. (31) nahi kaSAya upazAMtatA, nahi aMtara vairAgya; saraLapaNuM na madhyasthatA, te matArthI durbhAgya. 32 Nahi kashaay upshaantataa, nahi antar vairaagya; Saralpanun na madhyasthataa, te mataarthee durbhaagya. He has not calmed his passions, nor does he have inner detachment; With neither straightforwardness nor impartiality; such is the misfortune of the self-righteous. (32) lakSaNa kahyAM matArthInAM, matArtha jAvA kAja; have kahuM AtmArthInAM, Atma-artha sukhasAja. 33 Lakshan kahyaan mataartheenaan, mataartha jaavaa kaaj; Have kahun aatmaartheenan, aatma-artha sukhsaaj. The characteristics of the self-righteous have been stated here for the purpose of eliminating this very self-righteousness. Now I state those of a true seeker which are the means to the inner bliss of the atma. (33)

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86 | Shree Atma Siddhi Shastra AtmArthI-lakSaNa Aatmaarthee - Lakshan The Virtues of a True Seeker AtmajJAna tyAM munipaNuM, te sAcA guru hoya; bAkI kuLaguru kalpanA, AtmArthI nahi joya. 34 Aatmagnaan tyaan munipanun, te saachaa guru hoy; Baaki kulaguru kalpanaa, aatmaarthee nahi joy. Where there is self-realisation, there is true monkhood, and such a soul is a True Guru. Moksha cannot be attained by seeking the refuge of a traditional guru who is not self-realised. A true seeker will not follow such a guru.(34) pratyakSa sadguru prAptino, gaNe parama upakAra; traNe yoga ekatvathI, varte AjJAdhAra. 35 Pratyaksha sadguru praaptino, gane param upkaar; Trane yog ekatvathee, varte aagnaadhaar. He counts finding a living True Guru a supreme blessing, And continually abides by his instruction with mind, speech and body all in harmony. (35) eka hoya traNa kALamAM, paramArathano paMtha; prere te paramArthane, te vyavahAra samaMta. 36 Ek hoy tran kaalmaan, paramaarathno panth; Prere te paramaarthne, te vyavahaar samant. In the past, present or future there is only one path to the Ultimate Truth. Only that which inspires such Truth is acceptable observance. (36)

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Shree Atma Siddhi Shastra | 87 ema vicArI aMtare, zodhe sadguru yoga; kAma eka AtmArthanuM, bIjo nahi manaroga. 37 Em vichaaree antare, shodhe sadguru yoga; Kaam ek aartmaarthnun, beejo nahi manrog. Contemplating this, he embarks on the quest for a True Guru; His only objective is to attain the atma, unafflicted by any ulterior motive. (37) kaSAyanI upazAMtatA, mAtra mokSa abhilASa; bhave kheda, prANIdayA, tyAM AtmArtha nivAsa. 38 Kashaaynee upshaantata, maatra moksha abhilaash; Bhave khed, praanidayaa, tyaan aatmaartha nivaas. One whose passions have been calmed and whose only desire is Moksha, Who is weary of the cycle of rebirth, has compassion for all living beings - in such a soul resides true spirituality. (38) dazA na evI jyAM sudhI, jIva lahe nahi joga; mokSamArga pAme nahIM, maTe na aMtara roga. 39 Dashaa na evee jyaan sudhee, jeev lahe nahi jog; Mokshamaarg paame naheen, mate na antar rog. Until it has cultivated such a state, the soul has no scope, And is unable to embark upon the path to Moksha, and its spiritual plight remains uncured. (39) Ave jyAM evI dazA, sadgurubodha suhAya; te bodha suvicAraNA, tyAM pragaTe sukhadAya. 40 Aave jyaan evi dashaa, sadgurubodh suhaay; Te bodhe suvichaarnaa, tyaan pragate sukhadaay. Only when that state is attained, will a True Guru's teaching be effective; Encouraging a spiritual thought process, thus awakening true happiness. (40)

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88 | Shree Atma Siddhi Shastra jyAM pragaTe suvicAraNA, tyAM pragaTe nija jJAna; je jJAne kSaya moha thaI, pAme pada nirvANa. 41 Jyaan pragate suvichaarnaa, tyaan pragate nij gnaan; Je gnaane kshay moha thai, paame pad nirvana. Where inner contemplation awakens, there awakens self-realisation. Through self-realisation, delusion is eliminated, thus one attains the state of Nirvana. (41) Upaje te suvicAraNA, mokSamArga samajAya; guruziSyasaMvAdathI, bhAkhuM Sa5da AMhi. 42 Upje te suvichaarnaa mokshamaarg samajaay; Gurushishyasamvaadthee, bhaakun shatpad aahin. So that inner contemplation awakens, and the path to Moksha is understood, By means of a guru-disciple dialogue I state the Six Affirmations. (42)

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Shree Atma Siddhi Shastra | 89 pakSadanAmakathana Shatpadnaamkathan Naming the Six Affirmations 'AtmA che', 'te nitya che', 'che kartA nijakarma'; 'che bhoktA', vaLI 'mokSa che', 'mokSa upAya sudharma'. 43 Aatmaa chhe," "te nitya chhe," "chhe kartaa nijakarma'); "Chhe bhoktaa," valee "moksha chhe," "moksha upaay sudharma". Atma exists, it is eternal, and it is the author of its own karma, It bears their consequences, there is Moksha, the means to Moksha is the true religion. (43) SasthAnaka saMkSepamAM, Sadarzana paNa teha; samajAvA paramArthane, kahyAM jJAnIe eha. 44 Shatsthaanak sankshepmaan, shatadarshan pan teha; Samajaavaa paramaarthane, kahyaan gnaanee-e eha. These Six Affirmations, which are the essence of the 'Six Schools of Thought,' are stated here briefly. The self-realised ones have taught these for the purpose of Supreme Understanding. (44)

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90 | Shree Atma Siddhi Shastra 1. zaMkA - ziSya uvAca Shankaa - Shishya Uvaach The Disciple's Statement of the First Doubt (AtmAnA hovApaNArUpa prathama sthAnakanI ziSya zaMkA kahe che:-) Aatmaanaa hovaapanaaroop pratham sthaanaknee shishya shankaa kahe chhe: The disciple states a doubt about the first affirmation, namely the existence of the soul: nathI dRSTimAM Avato, nathI jaNAtuM rUpa; bIjo paNa anubhava nahIM, tethI na jIvasvarUpa. 45 Nathee drashtimaan aavato, nathee janaatun roop; Beejo pan anubhav naheen, tethee na jeevasvaroop. It is not visible, nor do we recognise its form. Nor have we had any other experience of it, so there is no such thing as atma. (45) athavA deha ja AtamA, athavA indriya prANa; mithyA judo mAnavo, nahIM juduM eMdhANa. 46 Athavaa deha ja aatamaa, athavaa indriya praan; Mithyaa judo maanavo, naheen judun endhaan. Otherwise the atma is the body itself or even the senses or breath. It is a fallacy to believe it separate, as we can see no differentiating characteristic. (46) vaLI jo AtmA hoya to, jaNAya te nahi kema ? jaNAya jo te hoya to, ghaTa paTa Adi jema. 47 Valee jo aatmaa hoy to, janaay te nahi kem? Janaay jo te hoy to, ghat pat aadi jem. Again, if the atma does exist, then why can we not know it? If it exists we ought to be able to know it as we do physical objects. (47)

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Shree Atma Siddhi Shastra 91 mATe che nahi AtamAM, mithyA mokSa upAya; e aMtara zaMkA taNo, samajAvo sadupAya. 48 Maate chhe nahi aatmaa, mithyaa moksha upaay; E antar shankaa tano, samajaavo sadupaay. And so the atma does not exist, and thus any attempt at Moksha is in vain. Please help me to correctly resolve this inner doubt of mine. (48) 1. samAdhAna - sadguru uvAca Samaadhaan - Sadguru Uvaach The Guru's Resolution (AtmA che, ema sadguru samAdhAna kare che:-) Aatmaa chhe, em sadguru samaadhaan kare chhe: The soul exists, so resolves the True Guru: bhAsyo dehAdhyAsathI, AtmA deha samAna; paNa te banne bhinna che, pragaTa lakSaNe bhAna. 49 Bhaasyo dehaadhyaasthee, aatmaa deha samaan; Pan te banne bhinna chhe, pragat lakshane bhaan. We have mistakenly considered the atma to be one with the body. But they are both distinct, as is evident from their manifest characteristics. (49) bhAsyo dehAdhyAsathI, AtmA deha samAna; paNa te banne bhinna che, jema asi ne myAna. 50 Bhaasyo dehaadhyaasthee, aatmaa deha samaan; Pan te banne bhinna chhe, jem asi ne myaan. We have mistakenly considered the atma to be one with the body. But they are as distinct as a sword from its sheath. (50)

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92 | Shree Atma Siddhi Shastra je dRSTA che dRSTino, je jANe che rUpa; abAdhya anubhava je rahe, te che jIvasvarUpa. 51 Je drashtaa chhe drashtino, je jaane chhe roop; Abaadhya anubhav je rahe, te chhe jeevasvaroop. The seer behind vision and the knower of various forms, The abiding uneliminable experience is the nature of atma. (51) che indriya pratyekane, nija nija viSayanuM jJAna; pAMca indrInA viSayanuM, paNa AtmAne bhAna. 52 Chhe indriya pratyekne, nij nij vishaynun gnaan; Paanch indreena vishayanun, pana aatmaane bhaan. Each of the senses has the knowledge of its own subject matter, But only the atma knows the subject matter of all five senses. (52) deha na jANe tehane, jANe na indrI, prANa; AtmAnI sattA vaDe, teha pravarte jANa. 53 Deha na jaane tehane, jaane na indree, praan; Aatmaanee sattaa vade, teh pravarte jaan. The body does not know it, neither do the senses nor does the breath. Know that only the presence of the atma empowers them. (53) sarva avasthAne viSe, nyAro sadA jaNAya; pragaTarUpa caitanyamaya, e eMdhANa sadAya. 54 Sarva avasthaane vishe, nyaaro sadaa janaay; Pragatroop chaitanyamay, e endhaan sadaay. In every state, the atma is always distinct. Evidently charged with consciousness, its ever-defining characteristic. (54)

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Shree Atma Siddhi Shastra | 93 ghaTa, paTa, Adi jANa tuM, tethI tene mAna; jANanAra te mAna nahi, kahIe kevuM jJAna ? 55 Ghat, pat, aadi jaana tun, tethee tene maan; Jaananaar te maan nahi, kahi-e kevun gnaan? Because you know physical objects, you accept their existence. Yet you do not accept that which knows them - what kind of knowledge is that? (55) parama buddhi kRza dehamAM, sthULa deha mati alpa; deha hoya jo AtamA, ghaTe na Ama vikalpa. 56 Param buddhi krush dehamaan, sthool deha mati alpa; Deha hoy jo aatmaa, ghate na aam vikalp. A great intellect in a frail body and a lesser one in a large body; If the body were the atma, this anomaly would not exist. (56) jaDa cetanano bhinna che, kevaLa pragaTa svabhAva; ekapaNuM pAme nahIM, traNe kALa dvayabhAva. 57 Jad chetanno bhinn chhe, keval pragat svabhaav; Ekpanun paame naheen, trane kaal dvaybhaav. Lifeless matter and consciousness are manifestly different by nature. They can never become one; their duality prevails forever. (57) AtmAnI zaMkA kare, AtmA pote Apa; zaMkAno karanAra te, acaraja eha amApa. 58 Aatmaanee shankaa kare, aatmaa pote aap; Shankaano karnaar te, acharaj eh amaap. Doubting its own existence is the atma itself. That it questions its own existence is a matter of immeasurable surprise. (58)

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94 | Shree Atma Siddhi Shastra 2. zaMkA - ziSya uvAca Shankaa - Shishya Uvaach The Disciple's Statement of the Second Doubt (AtmA nitya nathI, ema ziSya kahe che:-) Aatmaa nitya nathee, em shishya kahe chhe:The disciple expresses the doubt that the soul is not eternal: AtmAnA astitvanA, Ape kahyA prakAra; saMbhava teno thAya che, aMtara karyo vicAra. 59 Aatmaanaa astitvanaa, aape kahyaa prakaar; Sambhav teno thaay chhe, antar karye vichaar. You have shown in various ways that the atma exists. Upon contemplation, I accept its existence. (59) bIjI zaMkA thAya tyAM, AtmA nahi avinAza; dehayogathI Upaje, dehaviyoge nAza. 60 Beejeee shankaa thaay tyaan, aatmaa nahi avinaash; Dehayogthee upaje, dehaviyoge naash. However, a second doubt arises, that the atma is not immortal, That it is born with the body and dies with the body. (60) athavA vastu kSaNika che, kSaNe kSaNe palaTAya; e anubhavathI paNa nahIM, AtmA nitya jaNAya. 61 Athavaa vastu kshanik chhe, kshane kshane palataay; E anubhavthee pana naheen, aatmaa nitya janaay. Otherwise everything is momentary; changing from moment to moment. Even from that experience, the atma does not seem immortal. (61)

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Shree Atma Siddhi Shastra | 95 2. samAdhAna sadguru uvAca Samaadhaan - Sadguru Uvaach The Guru's Resolution (AtmA nitya che, ema sadguru samAdhAna kare che:-) Aatmaa nitya chhe, em sadguru samaadhaan kare chhe: The True Guru affirms that the soul is eternal: deha mAtra saMyoga che, vaLI jaDa rUpI dRzya; cetananAM utpatti laya, konA anubhava vazya ? 62 Deha maatra sanyog chhe, valee jad roopee drashya; Chetannaan uptatti lay, konaa anubhav vashya? The body is merely a composite; moreover, it is lifeless, has form and is visible. On whose experience of the arising and cessation of consciousness can we rely? (62) jenA anubhava vazya e, utpanna layanuM jJAna; te tethI judA vinA, thAya na keme bhAna. 63 Jenaa anubhav vashya e, utpanna layanun gnaan; Te tethee judaa vinaa, thaay na keme bhaan. Whoever does witness this arising and cessation, Must be distinct from them in order to witness them. (63) je saMyogo dekhIe, te te anubhava dRzya; Upaje nahi saMyogathI, AtmA nitya pratyakSa. 64 Je sanyogo dekhee-e, te te anubhav drashya; Upaje nahi sanyogthee, aatmaa nitya pratyaksha. Whatever combinations are seen, are the objects of experience. Not arising out of such combinations, the atma is ever present. (64)

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96 | Shree Atma Siddhi Shastra jaDathI cetana Upaje, cetanathI jaDa thAya; evo anubhava koIne, kyAre kadI na thAya. 65 Jadthee chetan upaje, chetanthee jad thaay; Evo anubhav koine, kyaare kadee na thaay. That lifeless matter creates consciousness or that consciousness creates matter, No one can ever have such an experience. (65) koI saMyogothI nahi, jenI utpatti thAya; nAza na teno koImAM, tethI nitya sadAya. 66 Koi sanyogothee nahi, jenee utpatti thaay; Naash na teno koimaan, tethi nitya sadaay. That which cannot be created by any combination, Cannot be destroyed, and is thus eternal. (66) krodhAdi taratamyatA, sarpAdikanI mAMya; pUrvajanma saMskAra te, jIva nityatA tyAMya. 67 Krodhaadi taratamyataa, sarpaadiknee maayn; Poorvajanma sanskaar te, jeev nityataa tyaayn. The acute anger and various natures respectively of snakes and other living beings Result from the disposition of these souls in past lives - a proof of soul's permanence. (67) AtmA dravya nitya che, paryAye palaTAya; bALAdi vaya traNyanuM, jJAna ekane thAya. 68 Aatmaa dravye nitya chhe, paryaaye palataay; Baalaadi vaya tranyanun, gnaan ekane thaay. As a substance the soul is eternal, yet its states are continually changing. Childhood, youth and old age are experienced by the very same soul. (68)

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Shree Atma Siddhi Shastra | 97 athavA jJAna kSaNikanuM, je jANI vadanAra; vadanAro te kSaNika nahi, kara anubhava nirdhAra. 69 Athavaa gnaan kshaniknun, je jaanee vadanaar; Vadanaaro te kshanik nahi, kar anubhav nirdhaar. Moreover if a witness says knowledge is transitory, Then the witness cannot be transitory - base this on your own experience. (69) kyAre koI vastuno, kevaLa hoya na nAza; cetana pAme nAza to, jemAM bhaLe tapAsa. 70 Kyaare koi vastuno, keval hoy na naash; Chetan paame naash to, kemaan bhale tapaas. A substance can never ever be destroyed completely. If consciousness is destroyed; then consider what will become of it. (70)

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98 | Shree Atma Siddhi Shastra 3. zaMkA - ziSya uvAca Shankaa - Shishya Uvaach The Disciple's Statement of the Third Doubt (AtmA karmano kartA nathI, ema ziSya kahe che:-) Aatmaa karmano kartaa nathee, em shishya kahe chhe:The disciple expresses the doubt that the soul is not the author of karma. kartA jIva na karmano, karma ja kartA karma; athavA sahaja svabhAva kAM, karma jIvano dharma. 71 Kartaa jeev na karmano, karma ja kartaa karma; Athavaa sahaj svabhaav kaan, karma jeevno dharma. Atma itself does not author karmas, but karmas themselves do. Or they arise naturally and if not, karmas are innate to the atma. (71) AtmA sadA asaMga ne, kare prakRti baMdha; athavA Izvara preraNA, tethI jIva abaMdha. 72 Aatmaa sadaa asang ne, kare prakruti bandh; Athavaa ishvar prernaa, tethee jeev abandh. Atma is always unbound, bondage created by nature, Or it is at the behest of a god, so that atma remains unbound. (72) mATe mokSa upAyano, koI na hetu jaNAya; karmataNuM kartApaNuM, kAM nahi, kAM nahi jAya. 73 Maate moksha upaayno, koi na hetu janaay; Karmatanun kartaapanun, kaan nahi, kaan nahi jaay. Therefore there is no purpose in seeking the path to Moksha, Either the atma is not the author of its karmas, or, if it is, it never ceases to be so. (73)

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Shree Atma Siddhi Shastra | 99 3. samAdhAna - sadguru uvAca Samaadhaan - Sadguru Uvaach The Guru's Resolution (karmanuM kartApaNuM AtmAne je prakAre che te prakAre sadguru samAdhAna kare che:-) Karmanun kartaapanun aatmaane je prakaare chhe te prakaare sadguru samaadhaan kare chhe:The True Guru affirms the way in which the soul is the author of karma: hoya na cetana preraNA, koNa grahe to karma ? jaDasvabhAva nahi preraNA, juo vicArI dharma. 74 Hoy na chetan preranaa, kon grahe to karma? Jadsvabhaav nahi preranaa, juo vichaaree dharma. If the atma does not inspire, to whom do karma accrue? Lifeless matter by its nature cannot inspire - just consider these characteristics. (74) jo cetana karatuM nathI, nathI thatAM to karma; tethI sahaja svabhAva nahi, temaja nahi jIvadharma. 75 Jo chetan kartun nathee, nathee thataan to karma; Tethee sahaj svabhaav nahi, temaj nahi jeevdharma. If the atma does not actively author them, then karma do not arise. Thus it is neither atma's characteristic to author karma, nor is it its innate nature to bind karma. (75)

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100 | Shree Atma Siddhi Shastra kevaLa hota asaMga jo, bhAsata tane na kema ? asaMga che paramArthathI, paNa nijabhAne tema. 76 Keval hot asang jo, bhaasat tane ne kem? Asang chhe paramaarthathee, pan nijbhaane tem. If the atma were unbound, why have you not experienced it? From the highest spiritual perspective, it is unbound, but this is only subject to self-realisation. (76) kartA Izvara koI nahi, Izvara zuddha svabhAva; athavA preraka te gaNya, Izvara doSaprabhAva. 77 Kartaa ishvar koi nahi, ishvar shuddha svabhaav; Athavaa prerak te ganye, ishvar doshprabhaav. There is no god creating karma, as God is of a pure nature. If we were to consider karma to be at his behest, then such a motive would be impure. (77) cetana jo nija bhAnamAM, kartA Apa svabhAva; varte nahi nija bhAnamAM, kartA karma-prabhAva. 78 Chetan jo nij bhaanmaan, kartaa aap svabhaav; Varte nahi nij bhaanmaan, kartaa karma-prabhaav. If the atma is immersed in self-experience, it authors its own nature, And if it strays from its nature, it leads to the influx of karma. (78)

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Shree Atma Siddhi Shastra | 101 4. zaMkA - ziSya uvAca Shankaa - Shishya Uvaach The Disciple's Statement of the Fourth Doubt (te karmanuM bhoktApaNuM jIvane nahIM hoya, ema ziSya kahe che:-). Te karmanun bhoktaapanun jeevne naheen hoy, em shishya kahe chhe: The disciple states that the soul will not endure the karma bound: jIva karma kartA kaho, paNa bhoktA nahi soya; zuM samaje jaDa karma ke, phaLa pariNAmI hoya ? 79 Jeev karma kartaa kaho, pan bhoktaa nahi soy; Shun samaje jad karma ke, fal parinaamee hoy? Granted that the atma is the author of its karma, but it cannot be that it has to experience their fruits. How can lifeless karma be consciously effective as a giver of fruit? (79) phaLadAtA Izvara gaNya, bhoktApaNuM sadhAya; ema kahyuM IzvarataNuM, IzvarapaNuM ja jAya. 80 Faldaataa ishvar ganye, bhoktaapanun sadhaay; Em kahyo ishvartanun, ishvarpanun ja jaay. If we consider God to be the giver of fruits, we can accept that the soul experiences them, But if we say that about God, then his godliness is lost.

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102 | Shree Atma Siddhi Shastra Izvara siddha thayA vinA, jagata niyama nahi hoya; pachI zubhAzubha karmanAM, bhogyasthAna nahi koya. 81 Ishvar siddha thayaa vinaa, jagat niyam nahi hoy; Pachhee shubhaashubha karmanaan, bhogyasthaan nahi koy. Without positing the existence of a god, there is no order in the universe. Hence there is no place to bear the fruits of good and bad karma. (81) 4. samAdhAna - sadguru uvAca Samaadhaan - Sadguru Uvaach The Guru's Resolution (jIvane potAnAM karelAM karmanuM bhoktApaNuM che, ema sadguru samAdhAna kare che:-) Jeevne potaanaan karelaan karmanun bhoktaapanun chhe, em sadguru samaadhaan kare chhe: The True Guru affirms that the soul must endure the karma it itself has bound: bhAvakarma nijakalpanA, mATe cetanarUpa; jIvavIryanI sphuraNA, grahaNa kare jaDadhUpa. 82 Bhaavkarma nijakalpanaa, maate chetanroop; Jeevaveeryanee sfurnaa, grahan kare jadadhoop. Karma-binding inclinations are a result of delusion which is thus an activity of consciousness. The positive and negative inclinations of the soul draw karmic particles. (82)

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Shree Atma Siddhi Shastra | 103 jhera sudhA samaje nahIM, jIva khAya phaLa thAya; ema zubhAzubha karmanuM, bhoktApaNuM jaNAya. 83 Zer sudhaa samaje naheen, jeev khaay fal thaay; Em shubhaashubh karmanun, bhoktaapanun janaay. Neither poison nor nectar is consciously effective; yet their consumption still impacts life. This is how we can understand the experience of good and bad karma. (83) eka rAMka ne eka nRpa, e Adi je bheda, kAraNa vinA na kArya te, te ja zubhAzubha vedya. 84 Ek raank ne ek nrup, e aadi je bhed; Kaaran vinaa na kaarya te, te ja shubaashubha vedya. One is born a king and one a pauper; there are many such disparities. There being no effect without a cause; such disparities must arise from good or bad karma. (84) phaLadAtA IzvarataNI, emAM nathI jarUra; karma svabhAve pariName, thAya bhogathI dUra. 85 Faladaataa ishvartanee, emaan nathee jaroor; Karma svabhaave pariname, thaay bhogathee door. As such there is no reason to posit a god as the cause; The nature of karma defines the experience; after which the karma is shed. (85) te te bhogya vizeSanAM, sthAnaka dravya svabhAva; gahana vAta che ziSya A, kahI saMkSepe sAva. 86 Te te bhogya visheshnaan, sthaanak dravya svabhaav; Gahan vaat chhe shishya aa, kahee sankshepe saav. There is a specific place for each experience, depending on the nature of karmic matter. This is a complex subject, O! disciple, it is outlined only briefly here. (86)

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104 | Shree Atma Siddhi Shastra 5. zaMkA - ziSya uvAca Shankaa - Shishya Uvaach The Disciple's Statement of the Fifth Doubt (jIvano te karmathI mokSa nathI, ema ziSya kahe che:-) Jeevno te karmathee moksha nathee, em shishya kahe chhe: The disciples expresses the doubt that the soul is never free from this karma: kartA bhoktA jIva ho, paNa teno nahi mokSa; vItyo kALa anaMta paNa, vartamAna che doSa. 87 Kartaa bhoktaa jeev ho, pan teno nahi moksha; Veetyo kaal anant pan, vartamaan chhe dosh. The atma may be the author of its karmas and may experience their fruits, but there is no Moksha. Infinite time has elapsed, and its impurity still remains. (87) zubha kare phaLa bhogave, devAdi gati mAMya; azubha kare narakAdi phaLa, karma rahita na kyAMya. 88 Shubh kare fal bhogave, devaadi gati maayn; Ashubh kare narakaadi fal, karma rahit na kyayn. If we do good, we enjoy its fruits in a celestial abode; If we do bad, we suffer in hellish existence; nowhere are we free from karma. (88)

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Shree Atma Siddhi Shastra | 105 5. samAdhAna - sadguru uvAca Samaadhaan - Sadguru Uvaach The Guru's Resolution (te karmathI jIvano mokSa thaI zake che, ema sadguru samAdhAna kare che:-) Te karmathee jeevno moksha thai shake chhe, em sadguru samaadhaan kare chhe:The True Guru affirms that the soul can be free from this karma: jema zubhAzubha karmapada, jANyAM saphaLa pramANa; tema nivRtti saphaLatA, mATe mokSa sujANa. 89 Jem shubhaashubha karmapad, jaanyaan safal pramaan; Tem nivrutti safaltaa, maate moksha sujaan. Just as we have seen that good and bad karma bear fruit; Abstaining from them is also fruitful; know this to be Moksha. (89) vItyo kALa anaMta te, karma zubhAzubha bhAva; teha zubhAzubha chedatAM, Upaje mokSa svabhAva. 90 Veetyo kaal anant te, karma shubhaashubha bhaav; Teh shubhaashubha chhedtaan, upaje moksha svabhaav. Infinite time has elapsed due to good and bad inclinations. Eliminating these leads to Moksha, our true nature. (90) dehAdika saMyogano, AtyaMtika viyoga; siddha mokSa zAzvata pade, nija anaMta sukhabhoga. 91 Dehaadik sanyogno, aatyantik viyog; Siddha moksha shaashvat pade, nij anant sukhabhog. With complete separation from associations such as the body, Pure atma, in the eternal state of Moksha, experiences its own infinite bliss. (91)

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106 | Shree Atma Siddhi Shastra 6. zaMkA - ziSya uvAca Shankaa - Shishya Uvaach The Disciple's Statement of the Sixth Doubt (mokSano upAya nathI, ema ziSya kahe che:-) Mokshano upaay nathee, em shishya kahe chhe:The disciple expresses the doubt that there is no means to Moksha. hoya kadApi mokSapada, nahi avirodha upAya; karmo kALa anaMtanAM, zAthI chedyAM jAya ? 92 Hoy kadaapi mokshapad, nahi avirodha upaay; Karmo kaal anantnaan, saathee chedhyaan jay? Even if there is a state of Moksha, there is no irrefutable path to it. With karmas bound from time immemorial, how can we eliminate them? (92) athavA mata darzana ghaNAM, kahe upAya aneka; temAM mata sAco kayo, bane na eha viveka. 93 Athavaa mat darshan ghanaan, kahe upaay anek; Temaan mat saacho kayo, bane na eh vivek. Moreover, there are many views and beliefs with their own various paths. I cannot determine: Which of these is the true path? (93) kaI jAtimAM mokSa che, kayA veSamAM mokSa; eno nizcaya nA bane, ghaNA bheda e doSa. 94 Kai jaatimaan moksha chhe, kayaa veshmaan moksha; Eno nishchay naa bane, ghanaa bhed e dosh. In which caste and in which garb is there Moksha? One cannot decide, the problem being too many distinctions. (94)

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Shree Atma Siddhi Shastra | 107 tethI ema jaNAya che, maLe na mokSa upAya; jIvAdi jANyA taNo, zo upakAra ja thAya ? 95 Tethee em janaay chhe, male na moksha upaay; Jeevaadi jaanyaa tano, sho upkaar ja thaay? From this it can be seen that one cannot find the path to Moksha; And so what does one gain by knowing the nature of soul and non-soul? (95) pAMce uttarathI thayuM, samAdhAna sarvAMga; samajuM mokSa upAya to, udaya udaya sadbhAgya. 96 Paanche uttarthee thayun, samadhaan sarvaang; Samajun moksha upaay to, uday uday sadbhaagya. Your five answers have cleared my doubts fully. Now if I were to understand the path to Moksha, I would be truly fortunate! (96) 6. samAdhAna - sadguru uvAca Samaadhaan - Sadguru Uvaach The Guru's Resolution (mokSano upAya che, ema sadguru samAdhAna kare che:-) Mokshano upaay chhe, em sadguru samaadhaan kare chhe:The True Guru affirms that there is a means to Moksha. pAMce uttaranI thaI, AtmA viSe pratIta; thAze mokSopAyanI, sahaja pratIta e rIta. 97 Paanche uttarnee thai, aatmaa vishe prateet; Thaashe mokshopaayanee, sahaj prateet e reet. You have come to believe in atma from these five replies. With similar ease, you will believe in the path to Moksha. (97)

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108 | Shree Atma Siddhi Shastra karmabhAva ajJAna che, mokSabhAva nijavAsa; aMdhakAra ajJAna sama, nAze jJAnaprakAza. 98 Karmabhaav agnaan chhe, mokshabhaav nijvaas; Andhakaar agnaan sam, naashe gnaanaprakaash. A karma-binding inclination is ignorance, a liberating inclination is abiding in the self. Ignorance is like darkness; cleared only by the light of wisdom. (98) je je kAraNa baMdhanAM, teha baMdhano paMtha; te kAraNa chedaka dazA, mokSapaMtha bhava aMta. 99 Je je kaaran bandhanaan, teha bandhano panth; Te kaaran chedak dashaa, mokshapanth bhavant. Whatever the causes of bondage, they constitute the path to bondage. And the state which ends these causes is the path to Moksha, the end of rebirth. (99) rAga, dveSa, ajJAna e, mukhya karmanI graMtha; thAya nivRtti jehathI, te ja mokSano paMtha. 100 Raag, dvesh, agnaan e, mukhya karmanee granth; Thaay nivrutti jehathee, te ja mokshano panth. Attachment, aversion and false understanding together constitute the principle binding knot of karma. That which frees us from these is the path to Moksha. (100) AtmA sat caitanyamaya, sarvAbhAsa rahita, jethI kevaLa pAmiye, mokSapaMtha te rIta. 101 Aatma sat chaitanyamay, sarvaabhaas rahit; Jethee keval paamiye, mokshapantha te reet. The soul is eternal consciousness, free from all delusions. The method by which we realise pure soul is the path to Moksha. (101)

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Shree Atma Siddhi Shastra | 109 karma anaMta prakAranAM, temAM mukhya ATha; temAM mukhya mohanIya, haNAya te kahuM pATha. 102 Karma anant prakaarnaan, temaan mukhye aath; Temaan mukhya mohaneeya, hanaay te kahun paath. There is an infinite variety of karma; with eight major types, Of which the principal is the deluding karma. Here follows a lesson in its elimination. (102) karma mohanIya bheda be, darzana cAritra nAma; haNe bodha vItarAgatA, acUka upAya Ama. 103 Karma mohaneeya bhed be, darshan chaaritra naam; Hane bodha veetraagtaa, achook upaay aam. There are two types of deluding karma, pertaining to perception and conduct. They are destroyed by imparted wisdom and equanimous detachment respectively - these are guaranteed methods. (103) karmabaMdha krodhAdithI, haNe kSamAdika teha; pratyakSa anubhava sarvane, emAM zo saMdeha ? 104 Karmabandh krodhaadithee, hane kshamaadik teha; Pratyaksha anubhav sarvane, emaan sho sandeh? Karmic bondage arises from passions such as anger; is destroyed by virtues such as forgiveness. We have all directly experienced this - so what is there to doubt? (104) choDI mata darzana taNo, Agraha tema vikalpa; kahyo mArga A sAdhaze, janma tehanA alpa. 105 Chhodee mat darshan tano, aagraha tem vikalp; Kahyo maarg aa saadhashe, janma tehnaa alp. Whoever discards his obstinacy and false notions about sect and philosophy, And adopts the prescribed path, will have few births left. (105)

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110 | Shree Atma Siddhi Shastra SapadanAM Saprazna teM pUchyAM karI vicAra; te padanI sarvAgatA, mokSamArga nirdhAra. 106 Shatpadnaan shatprashna ten, poochyaan karee vichaar; Te padnee sarvaangtaa, mokshamaarg nirdhaar. Having contemplated the Six Affirmations, you have raised six questions. Be sure that these constitute the path to Moksha, only when taken together. (106) jAti, veSano bheda nahi, kahyo mArga jo hoya; sAdhe te mukti lahe, emAM bheda na koya. 107 Jaati, veshno bhed nahi, kahyo maarg jo hoy; Saadhe te mukti lahe, emaan bhed na koy. There is no distinction of caste or garb, if the path is as prescribed. Those who adopt the path will attain Moksha, and in that there are no distinctions. (107) kaSAyanI upazAMtatA, mAtra mokSaabhilASa; bhave kheda aMtara dayA, te kahIe jijJAsa. 108 Kashaaynee upshaantataa, maatra moksha-abhilaash; Bhave khed antar dayaa, te kahee-e jignaas. One whose passions have been calmed and whose only desire is Moksha, Who is weary of rebirth and has inner compassion, that is the one whom we call an aspirant. (108) te jijJAsu jIvane, thAya sadgurubodha; to pAme samakitane, varte aMtarazodha. 109 Te jignaasu jeevne, thaay sadgurubodh; To paame samakitane, varte antarshodh. When such an aspirant receives wisdom imparted by a True Guru. He attains samakita, and focuses on the inner quest. (109)

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Shree Atma Siddhi Shastra | 111 mata darzana Agraha tajI, varte sadgalakSa; lahe zuddha samakita che, jemAM bheda na pakSa. 110 Mat darshan aagrah tajee, varte sadgurulaksha; Lahe shuddha samakita te, jemaan bhed na paksha. Casting aside sectarian and dogmatic obstinacy, he follows the vision of a True Guru; He attains pure samakita, without distinction or preconception. (110) varte nijasvabhAvano, anubhava lakSa pratIta; vRtti vahe nijabhAvamAM, paramArthe samakita. 111 Varte nijsvabhaavno, anubhav laksha prateet; Vrutti vahe nijbhaavmaan, paramaarthe samakit. In the focused ray of attention, evolves the experience of one's true nature. Concentration is directed towards the self. That is the highest order of samakita. (111) vardhamAna samakita thaI, TALe mithyAbhAsa; udaya thAya cAritrano, vItarAgapara vAsa. 112 Vardhamaan samakit thai, taale mithyaabhaas; Uday thaay chaaritrano, veetaraagpad vaas. As the samakita intensifies, false notions are abandoned. So true conduct dawns and the indweller resides in total equanimous detachment. (112) kevaLa nijasvabhAvanuM, akhaMDa varte jJAna; kahIe kevaLajJAna te, deha chatAM nirvANa. 113 Keval nijasvabhaavnun, akhand varte gnaan; Kahie kevalgnaan te, deha chataan nirvaan. When experience is uninterrupted, and of nothing but one's own nature, That is called kevalgnaan - liberation whilst still embodied. (113)

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112 | Shree Atma Siddhi Shastra koTi varSanuM svapna paNa, jAgrata thatAM samAya; tema vibhAva anAdino, jJAna thatAM dUra thAya. 114 Koti varshanun svapna pan, jaagrat thataan shamaay; Tem vibhaav anaadino, gnaan thataan door thaay. Just as a dream of a million years ceases when we awaken, Our immemorial delusion will cease when we attain self-realisation. (114) chUTe dehAdhyAsa to, nahi kartA tuM karma, nahi bhoktA tuM tehano, e ja dharmano marma. 115 Chhoote dehaadhyaas to, nahi kartaan tun karma; Nahi bhoktaa tun tehano, e ja dharmano marma. When you free yourself of false identification with the body, you no longer are the author of karma. Nor do you endure them - that is the essence of religion. (115) e ja dharmathI mokSa che, tuM cho mokSa svarUpa; anaMta darzana jJAna tuM, avyAbAdha svarUpa. 116 E ja dharmathee moksha chhe, tun cho moksha svaroop; Anant darshan gnaan tun, avyaabaadh svaroop. It is by this very religion that Moksha is attained. You are by nature Moksha; You are infinite awareness, infinite wisdom and boundless bliss. (116) zuddha buddha caitanyaghana, svayaMjyoti sukhadhAma; bIjuM kahIe keTaluM? kara vicAra to pAma. 117 Shuddha buddha chaitanyaghan, svayamjyoti sukhadhaam; Beejun kahie ketalun? Kar vichaar to paam. You are pure, enlightened, charged consciousness, self-illuminating, the abode of bliss; What more is there to say? Contemplate to realise. (117)

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Shree Atma Siddhi Shastra | 113 nizcaya sarve jJAnIno, AvI atra samAya; dharI maunatA ema kahI, sahajasamAdhi mAMya. 118 Nishchay sarve gnaaneeno, aavee atra samaay; Dharee mauntaa em kahee, sahajasamaadhi maayn. The realisations of all the self-realised ones concur here. With this, he adopted silence and eased into effortless enlightened bliss. (118) ziSya : bodhabIjaprAptikathana Shishyabodhbeejpraaptikathan The Disciple Confirms the Attainment of the Seed of Enlightenment sadgurunA upadezathI, AvyuM apUrva bhAna; nijapada nijamAMhI lahyuM, dUra thayuM ajJAna. 119 Sadgurunaa updeshthee, aavyun apoorva bhaan; Nijapad nijmaaheen lahyun, door thayun agnaan. The True Guru's imparted wisdom has given me unique insight; I thus realised that my true nature lies within, dispelling my delusion. (119) bhAsya nijasvarUpa te, zuddha cetanArUpa; ajara, amara, avinAzI ne, dehAtIta svarUpa. 120 Bhaasyun nijsvaroop te, shuddh chetanaaroop; Ajar, amar, avinaashee ne, dehaateet svaroop. I realised my true nature to be pure consciousness; Ageless, immortal, indestructible and totally distinct from the body. (120)

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114 | Shree Atma Siddhi Shastra kartA bhoktA karmano, vibhAva varte jyAMya; vRtti vahI nijabhAvamAM, thayo akartA tyAMya. 121 Kartaa bhoktaa karmano, vibhaav varte jyayn; Vrutti vahee nijbhaavmaan, thayo akartaa tyayn. As long as concentration continues to flow outwards, the soul remains the author and the sufferer of karma; Once concentration flowed within the soul was no longer the author of karma. (121) athavA nijapariNAma je, zuddha cetanArUpa; kartA bhoktA tehano, nirvikalpa svarUpa. 122 Athavaa nijparinaam je, shuddha chetanaaroop; Kartaa bhoktaa tehano, nirvikalpasvaroop. In other words, experiencing one's pure state of consciousness, Both authoring and experiencing this, its natural still self-awareness. (122) mokSa kahyo nijazuddhatA, te pAme te paMtha; samajAvyo saMkSepamAM, sakaLa mArga nigraMtha. 123 Moksha kahyo nijashuddhataa, te paame te panth; Samajaavyo sankshepmaan, sakal maarg nirgrantha. Moksha is defined as one's own pure state. Leading to it, is the true path. You have explained concisely the complete path of the unfettered ones. (123) aho ! aho ! zrI sadguru, karuNAsiMdhu apAra; A pAmara para prabhu karyo, aho ! aho ! upakAra. 124 Aho! Aho! Shree Sadguru, karunaasindhu apaar; Aa paamar par prabhu karyo, aho! Aho! Upkaar. Oh! My True Guru! Boundless ocean of compassion; Oh! Lord! You have blessed this lowly soul with your amazing grace. (124)

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Shree Atma Siddhi Shastra | 115 zuM prabhucaraNa kane dharuM, AtmAthI sau hIna; te to prabhue Apiyo, vartu caraNAdhIna. 125 Shun prabhucharan kane dharoon, aatmaathee sau heen; Te to prabhue aapiyo, vartun charanaadheen. Lord! What can I offer at your feet? Anything is trifling compared to the atma. And that too you have given me. All I can do is to serve at your feet. (125) A dehAdi AjathI, varto prabhu AdhIna; dAsa, dAsa, huM dAsa chuM, teha prabhuno dIna. 126 Aa dehaadi aajathee, varto prabhu aadheen; Daas, daas, hun daas chun, teha prabhuno deen. From today, may my body, and my all, be devoted to you, Lord; I am a servant, a servant, a humble servant of my Lord. (126) SaT sthAnaka samajAvIne, bhinna batAvyo Apa; myAna thakI taravAravat, e upakAra amApa. 127 Shat sthaanak samajaaveene, bhinn bataavyo aap; Myaan thakee tarvaarvat, e upkaar amaap. Explaining the Six Affirmations, you have shown the distinct nature of the atma; Just like the sword in its sheath - I am thus blessed by your immeasurable grace. (127)

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116 | Shree Atma Siddhi Shastra upasaMhAra Upsamhaar Concluding Summary darzana SaTe samAya che, A Sa sthAnaka mAMhI; vicAratAM vistArathI, saMzaya rahe na kAMI. 128 Darshan shate samaay chhe, aa shat sthaanak maahin; Vichaartaan vistaarthee, sanshay rahe na kaain. All six schools of philosophy are accommodated in these Six Affirmations. Upon deep reflection there will remain no doubt. (128) AtmabhrAMti sama roga nahi, sadguru vaidya sujANa; guru AjJA sama pathya nahi, auSadha vicAra dhyAna. 129 Aatmabhraanti sam rog nahi, sadguru vaidya sujaan; Guru aagnaa sam pathya nahi, aushadha vichaar dhyaan. There is no affliction like self-delusion and no doctor as skilled as a True Guru. There is no regimen like a True Guru's guidance and no medicine like contemplation and meditation. (129) jo Iccho paramArtha to, karo satya puruSArtha; bhavasthiti Adi nAma laI, chedo nahi AtmArtha. 130 Jo ichchho paramaartha to, karo satya purushaartha; Bhavasthiti aadi naam lai, chedo nahi aatmaarth. If you are seeking the ultimate, then strive genuinely. Do not use your circumstances as an excuse to forsake the quest for Truth. (130)

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Shree Atma Siddhi Shastra | 117 nizcayavANI sAMbhaLI, sAdhana tajavAM no'ya; nizcaya rAkhI lakSamAM, sAdhana karavAM soya. 131 Nishchayvaani saambhalee, saadhan tajvaan no'y; Nishchay raakhee lakshamaan, saadhan karvaan soy. Having heard the absolute perspective, do not reject the means. Keeping the absolute in mind one must make use of the means to it. (131) naya nizcaya ekAMtathI, AmAM nathI kahela; ekAMte vyavahAra nahi, banne sAthe rahela. 132 Nay nishchay ekaantathee, aamaan nathee kahel; Akaante vyavahaar nahi, banne saath rahel. The absolutist (nishchaya) view has not been taken in isolation here. Nor is the conventional (vyavahaara), both are hand in hand. (132) gacchamatanI je kalpanA, te nahi savyavahAra; bhAna nahIM nijarUpanuM, te nizcaya nahi sAra. 133 Gachchhamatnee je kalpanaa, te nahi sadvyavahaar; Bhaan naheen nijroopnun, te nishchay nahi saar. Sectarian notions do not constitute righteous observance. Lacking awareness of one's true nature is not the essence of the absolute. (133) AgaLa jJAnI thaI gayA, vartamAnamAM hoya; thAze kALa bhaviSyamAM, mArgabheda nahi koya. 134 Aagal gnaanee thai gayaa, vartamaanmaan hoy; Thaashe kaal bhavishyamaan, margbhed nahi koy. For whoever has attained self-realisation in the past, or has it now, Or will attain it in the future, there is no difference in their paths. (134)

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118 | Shree Atma Siddhi Shastra sarva jIva che siddha sama, je samaje te thAya; saddaguru AjJA jinadazA, nimitta kAraNa mAMya. 135 Sarva jeev chhe Siddha sam, je samaje te thaay; Sadguru-aagnaa Jinadashaa, nimitta kaaran maayn. All souls can be like Siddhas. Whoever understands this will attain that state. For which the guidance of a True Guru and reflecting upon the nature of a Jina are instrumental. (135) upAdAnanuM nAma laI, e je taje nimitta; pAme nahi siddhatvane, rahe bhrAMtimAM sthita. 136 Upaadaannun naam lai, e je taje nimitt; Paame nahi siddhatvane, rahe bhraantimaan sthit. Referring to innate causation, whoever rejects instrumental causes, Does not attain the state of the Siddhas, and remains deluded. (136) mukhathI jJAna kathe ane, aMtara chUTyo na moha; te pAmara prANI kare, mAtra jJAnIno droha. 137 Mukhathee gnaan kathe ane, antar chootyo na moha; Te paamar praani kare, maatra gnaaneeno droh. Feigning wisdom, but internally still deluded, Such a lowly soul is, in fact, betraying those who are truly self-realised. (137) dayA, zAMti, samatA, kSamA, satya, tyAga, vairAgya; hoya mumukSu ghaTa viSe, eha sadAya sujAgya. 138 Dayaa, shaanti, samtaa, kshamaa, satya, tyaag, vairagya; Hoy mumukshu ghat vishe, eha sadaay sujaagya. Compassion, peace, equanimity, forgiveness, truth, renunciation, and detachment, Are the virtues which are continuously alive in the heart of a true seeker. (138)

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Shree Atma Siddhi Shastra | 119 mohabhAva kSaya hoya jyAM, athavA hoya prazAMta; te kahIe jJAnIdazA, bAkI kahIe bhrAMta. 139 Mohabhaav kshay hoy jyaan, athavaa hoy prashaant; Te kahie gnaanidashaa, baakee kahee-e bhraant. Deluded attachment, eliminated or quelled; Describes the state of self-realisation, all else being delusion. (139) sakaLa jagata te eThavata, athavA svapna samAna; te kahIe jJAnIdazA, bAkI vAcAjJAna. 140 Sakal jagat te ethavat, athavaa svapna samaan; Te kahie gnaaneedashaa, baakee vaachaagnaan. Perception of the whole world as defiled or as a dream, Defines the state of self-realisation, all else being merely book learning. (140) sthAnaka pAMca vicArIne, chaThuM varte jeha, pAme sthAnaka pAMcamuM, emAM nahi saMdeha. 141 Sthaanak paanch vichareene, chaththe varte jeh; Paame sthaanak paanchmun, emaan nahi sandeh. Contemplating the first five Affirmations, one who adopts the sixth, Will attain the fifth, without a doubt. (141) deha chatAM jenI dazA, varte dehAtIta; te jJAnInA caraNamAM, ho vaMdana agaNita. 142 Deh chhataan jenee dashaa, varte dehaateet; Te gnaaneenaa charanmaan, ho vandan aganit One who lives in constant awareness of consciousness, despite possessing a physical body, Let us pay endless homage at the feet of such a self-realised saint. (142)

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120 | Shree Atma Siddhi Shastra zrI subhAgya ne zrI acaLa, Adi mumukSu kAja; tathA bhavyahita kAraNe, kahyo bodha sukhasAja. Shree Saubhaagyane shree Achal, aadi mumukshu kaaj; Tathaa bhavyahit kaarane, kahyo bodha sukhasaaj. For the benefit of Shree Saubhagya and Shri Achala and other true seekers, And for universal upliftment, I have imparted teaching that is instrumental for attaining true happiness. sAdhana siddha dazA ahIM, kahI sarva saMkSepa; SaTkarzana saMkSepamAM, bhAkhyAM nirvikSepa. Saadhan Siddha dashaa aheen, kahee sarva sankshep; Shardarshan sankshepmaan, bhaakhyaan nirvikshep. The means to the state of pure atma (Siddha) have been stated concisely, As have all six schools of philosophy without reservation. parama puruSa prabhu sadguru, paramajJAna sukhadhAma; jeNe ApyuM bhAna nija, tene sadA praNAma. Parampurush prabhu sadguru, paramgnaan sukhadhaam; Jene aapyun bhaan nij, tene sadaa pranaam. Supreme one, Lord, my True Guru, of ultimate insight, the abode of bliss, Who has shown me my true nature. May my veneration be eternal. deha chatAM jenI dazA, varte dehAtIta; te jJAnInA caraNamAM, ho vaMdana agaNita. Deh chhataan jenee dashaa, vartee dehaateet; Te gnaaneenaa charanmaan, ho vandan aganit. One who lives in constant awareness of consciousness, despite possessing a physical body, Let us pay endless homage at the feet of such a self-realised saint.

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zrI gurucaraNArpaNamastu. Shreesadgurucharanaarpanamastu. Dedicated at the lotus feet of the True Guru.

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122 | zrI Atma-siddhi zAstra je svarUpa samajyA vinA, pAmyo duHkha anaMta; samajAvyuM te pada namuM, zrI sadguru bhagavaMta. vartamAna A kALamAM, mokSamArga bahu lopa; vicAravA AtmArthIne, bhAkhyo atra agopya. 2 koI kriyAjaDa thaI rahyA, zuSkajJAnamAM koI; mAne mAraga mokSano, karuNA Upaje joI. bAhya kriyAmAM rAcatA, aMtarbheda na kAMI; jJAnamArga niSedhatA, teha kriyAjaDa AI. baMdha mokSa che kalpanA, bhAkhe vANI mAMhI; varte mohAvezamAM, zuSkajJAnI te AMhI. vairAgyAdi saphaLa to, jo saha AtamajJAna; temaja AtamajJAnanI, prAptitaNAM nidAna. tyAga virAga na cittamAM, thAya na tene jJAna; aTake tyAga virAgamAM, to bhUle nijabhAna.

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123 jyAM jyAM je je yogya che, tahAM samajavuM teha; tyAM tyAM te te Acare, AtmArthI jana eha. 8 seve sadgurucaraNane, tyAgI daI nijAkSa; pAme te paramArthane, nijapadano le lakSa. AtmajJAna samadarzitA, vicare udayaprayoga; apUrva vANI paramakRta, sadguru lakSaNa yogya. 10 pratyakSa sadguru sama nahIM, parokSa jina upakAra; evo lakSa thayA vinA, Uge na AtmavicAra. 11 sadgurunA upadeza vaNa, samajAya na jinarUpa; samajyA vaNa upakAra zo ? samajya jinasvarUpa. 12 AtmAdi astitvanAM, jeha nirUpaka zAstra, pratyakSa sadguru yoga nahi, tyAM AdhAra supAtra. 13 athavA sadgurue kahyAM, je avagAhana kAja; te te nitya vicAravAM, karI matAMtara tyAja. roke jIva svaccheda to, pAme avazya mokSa; pAmyA ema anaMta che, bhAkhyuM jina nirdoSa. pratyakSa saru yogathI, svacchaMda te rokAya; anya upAya karyA thakI, prAye bamaNo thAya. 16 svacchaMda, mata Agraha tajI, varte sadgurulakSa; samakita tene bhAkhiyuM, kAraNa gaNI pratyakSa. 17

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124 | mAnAdika zatru mahA, nija chaMde na marAya; jAtAM saguru zaraNamAM, alpa prayAse jAya. 18 je sadguru upadezathI, pAmyo kevaLajJAna; guru rahyA chadmastha paNa, vinaya kare bhagavAna. 19 evo mArga vinaya taNo, bhAkhyo zrI vItarAga; mULa hetu e mArgano, samaje koI subhAgya. 20 asadguru e vinayano, lAbha lahe jo kAMI; mahAmohanIya karmathI, bUDe bhavajaLa mAMhi. hoya mumukSu jIva te, samaje eha vicAra; hoya matArthI jIva te, avaLo le nirdhAra. hoya matArthI tehane, thAya na AtamalakSa; teha matArthI lakSaNo, ahIM kahyAM nipekSa. matArthI-lakSaNa bAhyatyAga paNa jJAna nahi, te mAne guru satya; athavA nijakuLadharmanA, te gurumAM ja mamatva. 24 je jinadeha pramANa ne, samavasaraNAdi siddhi; varNana samaje jinanuM, rokI rahe nija buddhi. 25 pratyakSa sadgazyogamAM, varte dRSTi vimukha; asadgurune dRDha kare, nijamAnArthe mukhya.

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devAdi gati bhaMgamAM, je samaje zrutajJAna; mAne nija mata veSano, Agraha muktinidAna. lahyuM svarUpa na vRttinuM, grahyuM vrata abhimAna; grahe nahIM paramArthane, levA laukika mAna. athavA nizcaya naya grahe, mAtra zabdanI mAMya; lope sarvyavahArane, sAdhana rahita thAya. jJAnadazA pAme nahIM, sAdhanadazA na kAMI; pAme teno saMga je, te bUDe bhava mAMhI. e paNa jIva matArthamAM, nijamAnAdi kAja; pAme nahi paramArthane, an-adhikArImAM ja. nahi kaSAya upazAMtatA, nahi aMtara vairAgya; saraLapaNuM na madhyasthatA, te matArthI durbhAgya. lakSaNa kahyAM matArthInAM, matArtha jAvA kAja; have kahuM AtmArthInAM, Atma-artha sukhasAja. AtmArthI-lakSaNa AtmajJAna tyAM munipaNuM, te sAcA guru hoya; bAkI kuLaguru kalpanA, AtmArthI nahi joya. pratyakSa sadguru prAptino, gaNe parama upakAra; traNe yoga ekatvathI, varte AjJAdhAra. 27 28 29 30 31 32 33 34 35 | 125

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126 | eka hoya traNa kALamAM, paramArathano paMtha; prere te paramArthane, te vyavahAra samaMta. ema vicArI aMtare, zodhe sadguru yoga; kAma eka AtmArthanuM, bIjo nahi manaroga. kaSAyanI upazAMtatA, mAtra mokSa abhilASa; bhave kheda, prANIdayA, tyAM AtmArtha nivAsa. 38 dazA na evI jyAM sudhI, jIva lahe nahi joga; mokSamArga pAme nahIM, maTe na aMtara roga. 39 Ave jyAM evI dazA, sadgurubodha suhAya; te bodhe suvicAraNA, tyAM pragaTe sukhadAya. 40 jyAM pragaTe suvicAraNA, tyAM pragaTe nija jJAna; je jJAne kSaya moha thaI, pAme pada nirvANa. 41 41 Upaje te suvicAraNA, mokSamArga samajAya; guruziSyasaMvAdathI, bhAkhuM SaSpada AMhi. 42 SapadanAmakathana 'AtmA che', 'te nitya che', 'che kartA nijakarma'; 'che bhoktA', vaLI 'mokSa che', 'mokSa upAya sudharma'. 43 SasthAnaka saMkSepamAM, Sadarzana paNa teha; samajAvA paramArthane, kahyAM jJAnIe eha. 44

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127 1. zaMkA - ziSya uvAca AtmAnA hovApaNArUpa prathama sthAnakanI ziSya zaMkA kahe che: nathI dRSTimAM Avato, nathI jaNAtuM rUpa; bIjo paNa anubhava nahIM, tethI na jIvasvarUpa. 45 athavA deha ja AtamA, athavA indriya prANa; mithyA judo mAnavo, nahIM juduM eMdhANa. 46 vaLI jo AtmA hoya to, jaNAya te nahi kema ? jaNAya jo te hoya to, ghaTa paTa Adi jema. 47 mATe che nahi AtamA, mithyA mokSa upAya; e aMtara zaMkA taNo, samajAvo sadupAya. 48 1. samAdhAna - saguru uvAca AtmA che, ema sadguru samAdhAna kare che: bhAsyo dehAdhyAsathI, AtmA deha samAna; paNa te banne bhinna che, pragaTa lakSaNe bhAna. bhAsyo dehAdhyAsathI, AtmA deha samAna; paNa te banne bhinna che, jema asi ne myAna. 10 je dRSTA che dRSTino, je jANe che rUpa; abAdhya anubhava je rahe, te che jIvasvarUpa. 51 che indriya pratyekane, nija nija viSayanuM jJAna; pAMca indInA viSayanuM, paNa AtmAne bhAna. para

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128 | deha na jANe tehane, jANe na indrI, prANa; AtmAnI sattA vaDe, teha pravarte jANa. sarva avasthAne viSe, nyAro sadA jaNAya; pragaTarUpa caitanyamaya, e eMdhANa sadAya. ghaTa, paTa, Adi jANa tuM, tethI tene mAna; jANanAra te mAna nahi, kahIe kevuM jJAna ? papa parama buddhi kRza dehamAM, sthULa deha mati alpa; deha hoya jo AtamA, ghaTe na Ama vikalpa. pa6 jaDa cetanano bhinna che, kevaLa pragaTa svabhAva; ekapaNuM pAme nahIM, traNe kALa dvabhAva. AtmAnI zaMkA kare, AtmA pote Apa; zaMkAno karanAra te, acaraja eha amApa. 2. zaMkA - ziSya uvAca AtmA nitya nathI, ema ziSya kahe che - AtmAnA astitvanA, Ape kahyA prakAra; saMbhava teno thAya che, aMtara karyo vicAra. bIjI zaMkA thAya tyAM, AtmA nahi avinAza; dehayogathI Upaje, dehaviyoge nAza. 60 athavA vastu kSaNika che, kSaNe kSaNe palaTAya; e anubhavathI paNa nahIM, AtmA nitya jaNAya. 61

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| 129 2. samAdhAna - saguru uvAca AtmA nitya che, ema sadguru samAdhAna kare che: deha mAtra saMyoga che, vaLI jaDa rUpI dRzya; cetananAM utpatti laya, konA anubhava vazya ? 62 jenA anubhava vazya e, utpanna layanuM jJAna; te tethI judA vinA, thAya na keme bhAna. je saMyogo dekhIe, te te anubhava dRzya; Upaje nahi saMyogathI, AtmA nitya pratyakSa. jaDathI cetana Upaje, cetanathI jaDa thAya; evo anubhava koIne, kyAre kadI na thAya. koI saMyogothI nahi, jenI utpatti thAya; nAza na teno koImAM, tethI nitya sadAya. krodhAdi taratamyatA, sarpAdikanI mAMya; pUrvajanma saMskAra te, jIva nityatA tyAMya. AtmA dravya nitya che, paryAye palaTAya; bALAdi vaya traNyanuM, jJAna ekane thAya. athavA jJAna kSaNikanuM, je jANI vadanAra; vadanAro te kSaNika nahi, kara anubhava nirdhAra. kyAre koI vastuno, kevaLa hoya na nAza; cetana pAme nAza to, jemAM bhaLe tapAsa.

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130 | 3. zaMkA - ziSya uvAca AtmA karmano kartA nathI, ema ziSya kahe che: kartA jIva na karmano, karma ja kartA karma; athavA sahaja svabhAva kAM, karma jIvano dharma. 71 AtmA sadA asaMga ne, kare prakRti baMdha; athavA Izvara preraNA, tethI jIva abaMdha. mATe mokSa upAyano, koI na hetu jaNAya; karmataNuM kartApaNuM, kAM nahi, kAM nahi jAya. 73 3. samAdhAna - sadguru uvAca karmanuM kartApaNuM AtmAne je prakAre che te prakAre sadguru samAdhAna kare che - hoya na cetana preraNA, koNa grahe to karma ? jaDasvabhAva nahi preraNA, juo vicArI dharma. 74 jo cetana karatuM nathI, nathI thatAM to karma tethI sahaja svabhAva nahi, temaja nahi jIvadharma. 75 kevaLa hota asaMga jo, bhAsata tane na kema ? asaMga che paramArthathI, paNa nijabhAne tema. 76 kartA Izvara koI nahi, Izvara zuddha svabhAva; athavA preraka te gaNya, Izvara doSaprabhAva. nono cetana jo nija bhAnamAM, kartA Apa svabhAva; varte nahi nija bhAnamAM, kartA karma-prabhAva. 78

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| 131 4. zaMkA - ziSya uvAca te karmanuM bhoktApaNuM jIvane nahIM hoya, ema ziSya kahe che - jIva karma kartA kaho, paNa bhoktA nahi soya; zuM samaje jaDa karma ke, phaLa pariNAmI hoya ? 79 phaLadAtA Izvara gaNya, bhoktApaNuM sadhAya; ema kahyuM IzvarataNuM, IzvarapaNuM ja jAya. Izvara siddha thayA vinA, jagata niyama nahi hoya; pachI zubhAzubha karmanAM, bhogya sthAna nahi koya. 81 4. samAdhAna - sadguru uvAca jIvane potAnAM karelAM karmanuM bhoktApaNuM che, ema sadguru samAdhAna kare che - bhAvakarma nijakalpanA, mATe cetanarUpa; jIvavIryanI phuraNA, grahaNa kare jaDadhUpa. jhera sudhA samaje nahIM, jIva khAya phaLa thAya; ema zubhAzubha karmanuM, bhoktApaNuM jaNAya. eka rAMka ne eka nRpa, e Adi je bheda, kAraNa vinA na kArya te, te ja zubhAzubha vedya. phaLadAtA IzvarataNI, emAM nathI jarUra; karma svabhAve pariName, thAya bhogathI dUra. te te bhogya vizeSanAM, sthAnaka dravya svabhAva; gahana vAta che ziSya A, kahI saMkSepe sAva.

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132 | 5. zaMkA - ziSya uvAca jIvano te karmathI mokSa nathI, ema ziSya kahe che - kartA bhoktA jIva ho, paNa teno nahi mokSa; vItyo kALa anaMta paNa, vartamAna che doSa. zubha kare phaLa bhogave, devAdi gati mAMya; azubha kare narakAdi phaLa, karma rahita na kyAMya. 88 5. samAdhAna - sadguru uvAca te karmathI jIvano mokSa thaI zake che, ema sadguru samAdhAna kare che - jema zubhAzubha karmapada, jANyAM saphaLa pramANa; tema nivRtti saphaLatA, mATe mokSa sujANa. 89 vItyo kALa anaMta te, karma zubhAzubha bhAva; teha zubhAzubha chedatAM, Upaje mokSa svabhAva. 90 dehAdika saMyogano, AtyaMtika viyoga; siddha mokSa zAzvata pade, nija anaMta sukhabhoga. 91 6. zaMkA - ziSya uvAca mokSano upAya nathI, ema ziSya kahe che: hoya kadApi mokSapada, nahi avirodha upAya; karmo kALa anaMtanAM, zAthI chedyAM jAya ? 92

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| 133 athavA mata darzana ghaNAM, kahe upAya aneka; temAM mata sAco kayo, bane na eha viveka. kaI jAtimAM mokSa che, kayA veSamAM mokSa; eno nizcaya nA bane, ghaNA bheda e doSa. tethI ema jaNAya che, maLe na mokSa upAya; jIvAdi jANyA taNo, zo upakAra ja thAya ? 95 pAMce uttarathI thayuM, samAdhAna sarvAga; samajuM mokSa upAya to, udaya udaya sadbhAgya. 96 6. samAdhAna - saguru uvAca mokSano upAya che, ema sadguru samAdhAna kare che - pAMce uttaranI thaI, AtmA viSe pratIta; thAze mokSopAyanI, sahaja pratIta e rIta. karmabhAva ajJAna che, mokSabhAva nijavAsa; aMdhakAra ajJAna sama, nAze jJAnaprakAza. je je kAraNa baMdhanAM, teha baMdhano paMtha; te kAraNa chedaka dazA, mokSapaMtha bhava aMta. rAga, dveSa, ajJAna eka mukhya karmanI graMtha; thAya nivRtti jehathI, te ja mokSano paMtha. 100 AtmA sat caitanyamaya, sarvAbhAsa rahita; jethI kevaLa pAmiye, mokSapaMtha te rIta. 101

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134 | karma anaMta prakAranAM, temAM mukhya ATha; temAM mukhya mohanIya, haNAya te kahuM pATha. karma mohanIya bheda be, darzana cAritra nAma; haNe bodha vItarAgatA, acUka upAya Ama. karmabaMdha krodhAdithI, haNe kSamAdika teha; pratyakSa anubhava sarvane, emAM zo saMdeha ? choDI mata darzana taNo, Agraha tema vikalpa; kahyo mArga A sAdhaze, janma tehanA alpa. SaTkadanAM Saprazna teM, pUchyAM karI vicAra; te padanI sarvAMgatA, mokSamArga nirdhAra. jAti, veSano bheda nahi, kahyo mArga jo hoya; sAdhe te mukti lahe, emAM bheda na koya. kaSAyanI upazAMtatA, mAtra mokSaabhilASa; bhave kheda aMtara dayA, te kahIe jijJAsa. te jijJAsu jIvane, thAya sadgurubodha; to pAme samakitane, varte aMtarazodha. mata darzana Agraha tajI, varte sadgurulakSa; lahe zuddha samakita te, jemAM bheda na pakSa. varte nijasvabhAvano, anubhava lakSa pratIta; vRtti vahe nijabhAvamAM, paramArthe samakita. 102 103 104 105 106 107 108 109 110 111

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vardhamAna samakita thaI, TALe mithyAbhAsa; udaya thAya cAritrano, vItarAgapada vAsa. kevaLa nijasvabhAvanuM, akhaMDa varte jJAna; kahIe kevaLajJAna te, deha chatAM nirvANa. koTi varSanuM svapna paNa, jAgrata thatAM zamAya; tema vibhAva anAdino, jJAna thatAM dUra thAya. chUTe dehAdhyAsa to, nahi kartA tuM karma; nahi bhoktA tuM tehano, e ja dharmano marma. e ja dharmathI mokSa che, tuM cho mokSa svarUpa; anaMta darzana jJAna tuM, avyAbAdha svarUpa. zuddha buddha caitanyaghana, svayaMjyoti sukhadhAma; bIjuM kahIe keTaluM ? kara vicAra to pAma. nizcaya sarve jJAnIno, AvI atra samAya; dharI maunatA ema kahI, sahajasamAdhi mAMya. ziSya : bodhabIjaprAptikathana sadgurunA upadezathI, AvyuM apUrva bhAna; nijapada nijamAMhI lahyuM, dUra thayuM ajJAna. bhAsyuM nijasvarUpa te, zuddha cetanArUpa; ajara, amara, avinAzI ne, dehAtIta svarUpa. 112 113 114 115 116 117 118 119 120 | 135

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136 | kartA bhoktA karmano, vibhAva varte jyAMya; vRtti vahI nijabhAvamAM, thayo akartA tyAMya. 121 athavA nijapariNAma je, zuddha cetanArUpa; kartA bhoktA tehano, nirvikalpa svarUpa. 122 mokSa kahyo nijazuddhatA, te pAme te paMtha; samajAvyo saMkSepamAM, sakaLa mArga nigraMtha. 123 aho ! aho ! zrI sadguru, karuNAsiMdhu apAra; A pAmara para prabhu karyo, aho ! aho ! upakAra. 124 zuM prabhucaraNa kane dharuM, AtmAthI sau hIna; te to prabhue Apiyo, vartu caraNAdhIna. A dehAdi AjathI, varte prabhu AdhIna; dAsa, dAsa, huM dAsa chuM, teha prabhuno dIna. SaTu sthAnaka samajAvIne, bhinna batAvyo Apa; myAna thakI taravAravatuM, e upakAra amApa. 127 upasaMhAra darzana SaTe samAya che, A Sa sthAnaka mAMhI; vicAratAM vistArathI, saMzaya rahe na kAMI. 128 AtmabhrAMti sama roga nahi, sadguru vaidya sujANa; guru AjJA sama pathya nahi, auSadha vicAra dhyAna. 129

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jo Iccho paramArtha to, karo satya puruSArtha; bhavasthiti Adi nAma laI, chedo nahi AtmArtha. nizcayavANI sAMbhaLI, sAdhana tajavAM no'ya; nizcaya rAkhI lakSamAM, sAdhana karavAM soya. naya nizcaya ekAMtathI, AmAM nathI kahela; ekAMte vyavahAra nahi, banne sAtha rahela. gacchamatanI je kalpanA, te nahi savyavahAra; bhAna nahIM nijarUpanuM, te nizcaya nahi sAra. AgaLa jJAnI thaI gayA, vartamAnamAM hoya; thAze kALa bhaviSyamAM, mArgabheda nahi koya. sarva jIva che siddha sama, je samaje te thAya; sadguruAjJA jinadazA, nimitta kAraNa mAMya. upAdAnanuM nAma laI, e je taje nimitta; pAme nahi siddhatvane, rahe bhrAMtimAM sthita. mukhathI jJAna kathe ane, aMtara chUTyo na moha; te pAmara prANI kare, mAtra jJAnIno droha. dayA, zAMti, samatA, kSamA, satya, tyAga, vairAgya; hoya mumukSu ghaTa viSe, eha sadAya sujAgya. mohabhAva kSaya hoya jyAM, athavA hoya prazAMta; te kahIe jJAnIdazA, bAkI kahIe bhrAMta. 130 131 132 133 134 135 136 137 138 139 | 137

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138 sakaLa jagata te eThavat, athavA svapna samAna; te kahIe jJAnIdazA, bAkI vAcAjJAna. sthAnaka pAMca vicArIne, chaThThuM varte jeha; pAme sthAnaka pAMcamuM, emAM nahi saMdeha. deha chatAM jenI dazA, varte dehAtIta; te jJAnInA caraNamAM, ho vaMdana agaNita. zrI subhAgya ne zrI acaLa, Adi mumukSu kAja; tathA bhavyahita kAraNe, kahyo bodha sukhasAja. sAdhana siddha dazA ahIM, kahI sarva saMkSepa; SaTkarzana saMkSepamAM, bhAkhyAM nirvikSepa. parama puruSa prabhu sadguru, paramajJAna sukhadhAma; jeNe ApyuM bhAna nija, tene sadA praNAma. deha chatAM jenI dazA, varte dehAtIta; te jJAnInA caraNamAM, ho vaMdana agaNita. 140 141 142

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| 139 Aum Shree Aatma-Siddhi Shaastra Je svaroop samajyaa vinaa, paamyo dukha anant; Samajaavyun te pad namu, shree sadguru bhagavant. Vartamaan aa kaalmaan, mokshamaarg bahu lop; Vichaarva aatmaarthine, bhaakyo atra agopya. Koi kriyaajad thai rahyaa, shushkagnaanman koi; Maane maarag mokshano, karunaa upaje joi. Baahya kriyaamaan raachtaa, antarbhed na kain; Gnaaanmaarg nishedhtaa, teh kriyaajad aain. Bandha moksha chhe kalpanaa, bhaakhe vaanee manhee; Varte mohaaveshmaan, shushkagnaanee te aanhee. Vairaagyaadi safal to, jo saha aatamgnaan; Temaj aatamgnaannee, praaptitanaa nidaan. Tyaag viraag na chittamaan, thaay na tene gnaan; Atake tyaag viraagmaan, to bhoole nijbhaan.

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140 | Jyaan jyaan je je yogya chhe, tahaan samajvun teh; Tyaan tyaan te te aachare, aartmaarthee jana eh. Seve sadgurucharanane, tyaagee dai nijapaksha; Paame te paramaarthane, nijpadano le laksha. Aatmagnaan samdarshitaa, vichare udayaprayog; Apoorva vaanee paramashrut, sadguru lakshana yogya. u lakshana yogya. 10 Partyaksha sadguru sam naheen, paroksha Jin upakaar; Evo laksha thayaa vinaa, uge na aatmavichaar. Sadgurunaa updesh vana, samajaay na Jinaroop; Samajyaa vana upakaar sho? Samajye Jinasvaroop. 12 Aatmaadi astitvanaan, jeh niroopak shaastra; Pratyaksha sadguru yog nahi, tyaan aadhaar supaatra. Athvaa sadguru-e kahyaan, je avgaahan kaaj; Te te nitya vichaarvaan, karee mataantar tyaaj. Roke jeev svachchhand to, paame avashya moksha; Paamyaa em anant chhe, bhaakhyun Jin nirdosh. Pratyaksha sadguru yogthee, svachchhand te rokaay; Anya upaay karyaa thakee, praaye bamano thaay. 16 Svachchhand, mat aagrah tajee, varte sadgurulaksha; Samkit tene bhakiyun, kaaran ganee pratykasha. 17

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Maanaadik shatru mahaa, nij chhande na maraay; Jaataan sadguru sharanmaan, alpa prayaase jaay. Je sadguru updeshthee, paamyo kevalgnaan; Guru rahyaa chhadmastha pan, vinay kare Bhagvaan. Evo maarg vinay tano, bhaakhyo shree Veetraag; Mool hetu e maargano, samaje koi subhaagya. Asadguru e vinayno, laabh lahe jo kaain; Mahaamohaneeya karmathee, boode bhavajal mahin. Hoy mumukshu jeev te, samaje eh vichaar; Hoy mataarthee jeev te, avalo le nirdhaar. Hoy mataarthee tehane, thaay na aatamlaksha; Teh mataarthee lakshano, aheen kahyaan nirpaksha. Mataarthee-Lakshan Baahyatyaag pana gnaan nahi, te maane guru satya; Athvaa nijakuldharmanaa, te gurumaan ja mamatva. Je Jinadeha pramaan ne, samavsaranaadi siddhi; Varnan samaje Jinanun, rokee rahe nij buddhi. Pratyaksha sadguruyogamaan, varte drashti vimukh; Asadgurune dradh kare, nijmaanaarthe mukhya.

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142 | Devaadi gati bhangmaan, je samaje shrutagnaan; Maane nij mat veshno, aagrah muktinidaan. Lahyun svaroop na vruttinun, grahyun vrat abhimaan; Grahe naheen paramaarthane, levaa laukik maan. Athavaa nishchay nay grahe, maatra shabdani maayn; Lope sadvyavahaarane, saadhan rahit thaay. Gnaandashaa paame naheen, saadhandashaa na kain; Paame teno sang je, te boode bhav maaheen. E pan jeev mataarthamaan, nijmaanaadi kaaj; Paame nahi paramaarthane, an-adhikaareemaan ja. Nahi kashaay upshaantataa, nahi antar vairaagya; Saralpanun na madhyasthataa, te mataarthee durbhaagya. 32 Lakshan kahyaan mataartheenaan, mataartha jaavaa kaaj; Have kahun aatmaartheenan, aatma-artha sukhsaaj. 33 Aatmaarthee - Lakshan Aatmagnaan tyaan munipanun, te saachaa guru hoy; Baaki kulaguru kalpanaa, aatmaarthee nahi joy. 34 Pratyaksha sadguru praaptino, gane param upkaar; Trane yog ekatvathee, varte aagnaadhaar.

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Ek hoy tran kaalmaan, paramaarathno panth; Prere te paramaarthne, te vyavahaar samant. Em vichaaree antare, shodhe sadguru yoga; Kaam ek aartmaarthnun, beejo nahi manrog. Kashaaynee upshaantata, maatra moksha abhilaash; Bhave khed, praanidayaa, tyaan aatmaartha nivaas. Dashaa na evee jyaan sudhee, jeev lahe nahi jog; Mokshamaarg paame naheen, mate na antar rog. Aave jyaan evi dashaa, sadgurubodh suhaay; Te bodhe suvichaarnaa, tyaan pragate sukhadaay. Jyaan pragate suvichaarnaa, tyaan pragate nij gnaan; Je gnaane kshay moha thai, paame pad nirvana. Upje te suvichaarnaa mokshamaarg samajaay; Gurushishyasamvaadthee, bhaakun shatpad aahin. Shatpadnaamkathan "Aatmaa chhe," "te nitya chhe," "chhe kartaa nijakarma"; 43 "Chhe bhoktaa," valee "moksha chhe," "moksha upaay sudharma". Shatsthaanak sankshepmaan, shatadarshan pan teha; Samajaavaa paramaarthane, kahyaan gnaanee-e eha. 44

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144 1. Shankaa - Shishya Uvaach Aatmaanaa hovaapanaaroop pratham sthaanaknee shishya shankaa kahe chhe: Nathee drashtimaan aavato, nathee janaatun roop; Beejo pan anubhav naheen, tethee na jeevasvaroop. Athavaa deha ja aatamaa, athavaa indriya praan; Mithyaa judo maanavo, naheen judun endhaan. Valee jo aatmaa hoy to, janaay te nahi kem? Janaay jo te hoy to, ghat pat aadi jem. Maate chhe nahi aatmaa, mithyaa moksha upaay; E antar shankaa tano, samajaavo sadupaay. 1. Samaadhaan - Sadguru Uvaach Aatmaa chhe, em sadguru samaadhaan kare chhe: Bhaasyo dehaadhyaasthee, aatmaa deha samaan; Pan te banne bhinna chhe, pragat lakshane bhaan. Bhaasyo dehaadhyaasthee, aatmaa deha samaan; Pan te banne bhinna chhe, jem asi ne myaan. Je drashtaa chhe drashtino, je jaane chhe roop; Abaadhya anubhav je rahe, te chhe jeevasvaroop. Chhe indriya pratyekne, nij nij vishaynun gnaan; Paanch indreena vishayanun, pana aatmaane bhaan.

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Deha na jaane tehane, jaane na indree, praan; Aatmaanee sattaa vade, teh pravarte jaan. Sarva avasthaane vishe, nyaaro sadaa janaay; Pragatroop chaitanyamay, e endhaan sadaay. Ghat, pat, aadi jaana tun, tethee tene maan; Jaananaar te maan nahi, kahi-e kevun gnaan? Param buddhi krush dehamaan, sthool deha mati alpa; Deha hoy jo aatmaa, ghate na aam vikalp. Jad chetanno bhinn chhe, keval pragat svabhaav; Ekpanun paame naheen, trane kaal dvaybhaav. Aatmaanee shankaa kare, aatmaa pote aap; Shankaano karnaar te, acharaj eh amaap. 2. Shankaa - Shishya Uvaach Aatmaa nitya nathee, em shishya kahe chhe: Aatmaanaa astitvanaa, aape kahyaa prakaar; Sambhav teno thaay chhe, antar karye vichaar. Beejeee shankaa thaay tyaan, aatmaa nahi avinaash; Dehayogthee upaje, dehaviyoge naash. Athavaa vastu kshanik chhe, kshane kshane palataay; E anubhavthee pana naheen, aatmaa nitya janaay. | 145 53 54 55 56 57 58 59 60 61

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146 | 2. Samaadhaan - Sadguru Uvaach Aatmaa nitya chhe, em sadguru samaadhaan kare chhe: Deha maatra sanyog chhe, valee jad roopee drashya; Chetannaan uptatti lay, konaa anubhav vashya? Jenaa anubhav vashya e, utpanna layanun gnaan; Te tethee judaa vinaa, thaay na keme bhaan. Je sanyogo dekhee-e, te te anubhav drashya; Upaje nahi sanyogthee, aatmaa nitya pratyaksha. Jadthee chetan upaje, chetanthee jad thaay; Evo anubhav koine, kyaare kadee na thaay. Koi sanyogothee nahi, jenee utpatti thaay; Naash na teno koimaan, tethi nitya sadaay. Krodhaadi taratamyataa, sarpaadiknee maayn; Poorvajanma sanskaar te, jeev nityataa tyaayn. Aatmaa dravye nitya chhe, paryaaye palataay; Baalaadi vaya tranyanun, gnaan ekane thaay. Athavaa gnaan kshaniknun, je jaanee vadanaar; Vadanaaro te kshanik nahi, kar anubhav nirdhaar. Kyaare koi vastuno, keval hoy na naash; Chetan paame naash to, kemaan bhale tapaas.

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| 147 3. Shankaa - Shishya Uvaach Aatmaa karmano kartaa nathee, em shishya kahe chhe: Kartaa jeev na karmano, karma ja kartaa karma; Athavaa sahaj svabhaav kaan, karma jeevno dharma. 71 Aatmaa sadaa asang ne, kare prakruti bandh; Athavaa ishvar prernaa, tethee jeev abandh. Maate moksha upaayno, koi na hetu janaay; Karmatanun kartaapanun, kaan nahi, kaan nahi jaay. 3. Samaadhaan - Sadguru Uvaach Karmanun kartaapanun aatmaane je prakaare chhe te prakaare sadguru samaadhaan kare chhe: Hoy na chetan preranaa, kon grahe to karma? Jadsvabhaav nahi preranaa, juo vichaaree dharma. Jo chetan kartun nathee, nathee thataan to karma; Tethee sahaj svabhaav nahi, temaj nahi jeevdharma. Keval hot asang jo, bhaasat tane ne kem? Asang chhe paramaarthathee, pan nijbhaane tem. Kartaa ishvar koi nahi, ishvar shuddha svabhaav; Athavaa prerak te ganye, ishvar doshprabhaav. Chetan jo nij bhaanmaan, kartaa aap svabhaav; Varte nahi nij bhaanmaan, kartaa karma-prabhaav.

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148 4. Shankaa - Shishya Uvaach Te karmanun bhoktaapanun jeevne naheen hoy, em shishya kahe chhe: Jeev karma kartaa kaho, pan bhoktaa nahi soy; Shun samaje jad karma ke, fal parinaamee hoy? 79 Faldaataa ishvar ganye, bhoktaapanun sadhaay; Em kahyo ishvartanun, ishvarpanun ja jaay. 80 Ishvar siddha thayaa vinaa, jagat niyam nahi hoy; Pachhee shubhaashubha karmanaan, bhogyasthaan nahi koy. 81 4. Samaadhaan - Sadguru Uvaach Jeevne potaanaan karelaan karmanun bhoktaapanun chhe, em sadguru samaadhaan kare chhe: Bhaavkarma nijakalpanaa, maate chetanroop; Jeevaveeryanee sfurnaa, grahan kare jadadhoop. 82 Zer sudhaa samaje naheen, jeev khaay fal thaay; Em shubhaashubh karmanun, bhoktaapanun janaay. 83 Ek raank ne ek nrup, e aadi je bhed; Kaaran vinaa na kaarya te, te ja shubaashubha vedya. 84 Faladaataa ishvartanee, emaan nathee jaroor; Karma svabhaave pariname, thaay bhogathee door. 85 Te te bhogya visheshnaan, sthaanak dravya svabhaav; Gahan vaat chhe shishya aa, kahee sankshepe saav. 86

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5. Shankaa - Shishya Uvaach Jeevno te karmathee moksha nathee, em shishya kahe chhe: Kartaa bhoktaa jeev ho, pan teno nahi moksha; Veetyo kaal anant pan, vartamaan chhe dosh. Shubh kare fal bhogave, devaadi gati maayn; Ashubh kare narakaadi fal, karma rahit na kyayn. 5. Samaadhaan - Sadguru Uvaach Te karmathee jeevno moksha thai shake chhe, em sadguru samaadhaan kare chhe: Jem shubhaashubha karmapad, jaanyaan safal Tem nivrutti safaltaa, maate moksha sujaan. pramaan; Veetyo kaal anant te, karma shubhaashubha bhaav; Teh shubhaashubha chhedtaan, upaje moksha svabhaav. Dehaadik sanyogno, aatyantik viyog; Siddha moksha shaashvat pade, nij anant sukhabhog. 6. Shankaa - Shishya Uvaach Mokshano upaay nathee, em shishya kahe chhe: | 149 Hoy kadaapi mokshapad, nahi avirodha upaay; Karmo kaal anantnaan, saathee chedhyaan jay? 87 88 89 90 91 92

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150 | Athavaa mat darshan ghanaan, kahe upaay anek; Temaan mat saacho kayo, bane na eh vivek. Kai jaatimaan moksha chhe, kayaa veshmaan moksha; Eno nishchay naa bane, ghanaa bhed e dosh. Tethee em janaay chhe, male na moksha upaay; Jeevaadi jaanyaa tano, sho upkaar ja thaay? Paanche uttarthee thayun, samadhaan sarvaang; Samajun moksha upaay to, uday uday sadbhaagya. Paanche uttarnee thai, aatmaa vishe prateet; Thaashe mokshopaayanee, sahaj prateet e reet. Karmabhaav agnaan chhe, mokshabhaav nijvaas; Andhakaar agnaan sam, naashe gnaanaprakaash. Je je kaaran bandhanaan, teha bandhano panth; Te kaaran chedak dashaa, mokshapanth bhavant. 6. Samaadhaan - Sadguru Uvaach Mokshano upaay chhe, em sadguru samaadhaan kare chhe: Raag, dvesh, agnaan e, mukhya karmanee granth; Thaay nivrutti jehathee, te ja mokshano panth. 93 Aatma sat chaitanyamay, sarvaabhaas rahit; Jethee keval paamiye, mokshapantha te reet. 94 95 96 97 98 99 100 101

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Karma anant prakaarnaan, temaan mukhye aath; Temaan mukhya mohaneeya, hanaay te kahun paath. Karma mohaneeya bhed be, darshan chaaritra naam; Hane bodha veetraagtaa, achook upaay aam. Karmabandh krodhaadithee, hane kshamaadik teha; Pratyaksha anubhav sarvane, emaan sho sandeh? Chhodee mat darshan tano, aagraha tem vikalp; Kahyo maarg aa saadhashe, janma tehnaa alp. Shatpadnaan shatprashna ten, poochyaan karee vichaar; Te padnee sarvaangtaa, mokshamaarg nirdhaar. Jaati, veshno bhed nahi, kahyo maarg jo hoy; Saadhe te mukti lahe, emaan bhed na koy. Kashaaynee upshaantataa, maatra moksha-abhilaash; Bhave khed antar dayaa, te kahee-e jignaas. Te jignaasu jeevne, thaay sadgurubodh; To paame samakitane, varte antarshodh. Mat darshan aagrah tajee, varte sadgurulaksha; Lahe shuddha samakita te, jemaan bhed na paksha. Varte nijsvabhaavno, anubhav laksha prateet; Vrutti vahe nijbhaavmaan, paramaarthe samakit. | 151 102 103 104 105 106 107 108 109 110 111

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152 | Vardhamaan samakit thai, taale mithyaabhaas; Uday thaay chaaritrano, veetaraagpad vaas. Keval nijasvabhaavnun, akhand varte gnaan; Kahie kevalgnaan te, deha chataan nirvaan. Koti varshanun svapna pan, jaagrat thataan shamaay; Tem vibhaav anaadino, gnaan thataan door thaay. Chhoote dehaadhyaas to, nahi kartaan tun karma; Nahi bhoktaa tun tehano, e ja dharmano marma. E ja dharmathee moksha chhe, tun cho moksha svaroop; Anant darshan gnaan tun, avyaabaadh svaroop. Shuddha buddha chaitanyaghan, svayamjyoti sukhadhaam; Beejun kahie ketalun? Kar vichaar to paam. Nishchay sarve gnaaneeno, aavee atra samaay; Dharee mauntaa em kahee, sahajasamaadhi maayn. Shishya: bodhbeejpraaptikathan Sadgurunaa updeshthee, aavyun apoorva bhaan; Nijapad nijmaaheen lahyun, door thayun agnaan. Bhaasyun nijsvaroop te, shuddh chetanaaroop; avinaashee ne, dehaateet svaroop. Ajar, amar, 112 113 114 115 116 117 118 119 120

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153 Kartaa bhoktaa karmano, vibhaav varte jyayn; Vrutti vahee nijbhaavmaan, thayo akartaa tyayn. 121 Athavaa nijparinaam je, shuddha chetanaaroop; Kartaa bhoktaa tehano, nirvikalpasvaroop. 122 Moksha kahyo nijashuddhataa, te paame te panth; Samajaavyo sankshepmaan, sakal maarg nirgrantha. 123 Aho! Aho! Shree Sadguru, karunaasindhu apaar; Aa paamar par prabhu karyo, aho! Aho! Upkaar. 124 Shun prabhucharan kane dharoon, aatmaathee sau heen; Te to prabhue aapiyo, vartun charanaadheen. 125 Aa dehaadi aajathee, varto prabhu aadheen; Daas, daas, hun daas chun, teha prabhuno deen. 126 Shat sthaanak samajaaveene, bhinn bataavyo aap; Myaan thakee tarvaarvat, e upkaar amaap. 127 Upsamhaar Darshan shate samaay chhe, aa shat sthaanak maahin; Vichaartaan vistaarthee, sanshay rahe na kaain. 128 Aatmabhraanti sam rog nahi, sadguru vaidya sujaan; Guru aagnaa sam pathya nahi, aushadha vichaar dhyaan. 129

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154 Jo ichchho paramaartha to, karo satya purushaartha; Bhavasthiti aadi naam lai, chedo nahi aatmaarth. 130 Nishchayvaani saambhalee, saadhan tajvaan no'y; Nishchay raakhee lakshamaan, saadhan karvaan soy. 131 Nay nishchay ekaantathee, aamaan nathee kahel; Akaante vyavahaar nahi, banne saath rahel. 132 Gachchhamatnee je kalpanaa, te nahi sadvyavahaar; Bhaan naheen nijroopnun, te nishchay nahi saar. 133 Aagal gnaanee thai gayaa, vartamaanmaan hoy; Thaashe kaal bhavishyamaan, margbhed nahi koy. 134 Sarva jeev chhe Siddha sam, je samaje te thaay; Sadguru-aagnaa Jinadashaa, nimitta kaaran maayn. 135 Upaadaannun naam lai, e je taje nimitt; Paame nahi siddhatvane, rahe bhraantimaan sthit. 136 Mukhathee gnaan kathe ane, antar chootyo na moha; Te paamar praani kare, maatra gnaaneeno droh. 137 Dayaa, shaanti, samtaa, kshamaa, satya, tyaag, vairagya; Hoy mumukshu ghat vishe, eha sadaay sujaagya. 138 Mohabhaav kshay hoy jyaan, athavaa hoy prashaant; Te kahie gnaanidashaa, baakee kahee-e bhraant. 139

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Sakal jagat te ethavat, athavaa svapna samaan; Te kahie gnaaneedashaa, baakee vaachaagnaan. Sthaanak paanch vichareene, chaththe varte jeh; Paame sthaanak paanchmun, emaan nahi sandeh. Deh chhataan jenee dashaa, varte dehaateet; Te gnaaneenaa charanmaan, ho vandan aganit. Shree Saubhaagyane shree Achal, aadi mumukshu kaaj; Tathaa bhavyahit kaarane, kahyo bodha sukhasaaj. Saadhan Siddha dashaa aheen, kahee sarva sankshep; Shatdarshan sankshepmaan, bhaakhyaan nirvikshep. Parampurush prabhu sadguru, paramgnaan sukhadhaam; Jene aapyun bhaan nij, tene sadaa pranaam. Deh chhataan jenee dashaa, varte dehaateet; Te gnaaneenaa charanmaan, ho vandan aganit. | 155 140 141 142

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156 Pronunciation Guide 15. Pronunciation Guide Many readers struggle with pronunciation of Gujarati words, particularly given the number of consonants and vowel sounds. Because more than one consonant or vowel corresponds approximately to a Roman (English) letter, it is impossible to assign a single letter for every Gujarati sound. One way in which this has been done, is by adding marks, called diacritics, to the letters to indicate a specific meaning, and in some cases we show them below, but have not used them in our text, so as to avoid the reader having to learn a new system Caution Because of the use of the system below, readers will find words with which they are familiar looking a little different. For the sake of simplicity and to avoid confusion, we have assumed that all are new and are using the transliteration as a pronunciation guide, so as to sing or read alongside the recital of the poetry and prose in this "Regime of Love." Gujarati Our Transliteration IAST diacritical Common appearance mahAvIra Mahaaveer Mahavira Mahavir Shreemad Srimad Shrimad zrImad vItarAga Veetraag Vitaraga Vitrag svarUpa Svaroop Svarupa Svarup apUrva Apoorva Apurva Apurva

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Pronunciation Guide 157 Vowels This is the way we have represented the vowel sounds here, so that the reader can be very clear how to pronounce them, distinguishing between the short and long sounds. Pronunciation tip Gujarati without consonent Without consonent (ka - k) Our Transliteration IAST diacritical system in A or K Like the a in sofa A or ka 241 in Like the "a" in father A or ka Aa or kaa I or ki a can Ee or kee um U or ku Like the "I''in pin Like the "ea" in tea Like the "u" in put Like the "oo" in root Like the "e" in... I or ki I or ki U or ku U or ku E or ke Oo or koo uno run E or ke run Ai or kai A combination of Ai or kai a and i o in O or ko O or ko un Au or kau A combination of Au or kau a and u Avagraha - not really pronounced The avagraha (5) is used to mark when one word merges into another and a syllable is lost. It is not pronounced as such, and should not be confused with the hard "d" of the letter "S" to which it looks similar

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158 Pronunciation Guide Anusvaar and Visarg (somewhere between vowels and consonants) Anusvar is a nasal sound, appearing usually before a consonant and sounds like an "n" or an "m" depending on how it is used, and that is how we have shown it in transliteration Visarg is often pronounced as a softer and shorter version of the vowel which it follows. We have used either "h" or "ha" depending on the way it sounds when sung. Gujarati With without consonant 24: aM Consonant S: cn. Our transliteration ahaha or kah / kaha an/ am or kan / kam IAST diacritical ah or kah am or kam

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Consonants We will assume that most of the letters will approximate to the English pronunciation, but list below the cases where some confusion might occur. In our transliteration, for simplicity of reading, we have not distinguished between these various consonants, but will identify them here so that the reader who wishes to dig deeper into pronunciation can be clear. There are a number of consonants which read very similarly to those in English. Some of them also have an aspirated version or a breathy-voiced version these are pronounced as if an "h" was added to the consonant. These pairs are below. Gujarati Aspirated or ka 1 21 ja 5 Our breathy-voiced transliteration version ba kha El cha 6 pha bha Ka and kha Ga and gha Cha and chha Ja and Jha Pa and fa Pronunciation Guide | 159 Ba or bha Comment IAST diacritical Like the "k-h" combination Ka and kha in book-house Like the "g-h" combination Ga and gha in big-horn Cha and chha Ja and Jha The fa sound is often written Pa and fa as pha, and in reality it is pronounced more like a breathy p than an f Ba or bha Some of the consonants use the same letter in English, but the sounds in Gujarati are distinct. These are generally the sounds which we associate with letters t, d, n and 1. Gujarati distinguishes two forms of these consonants,

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160 Pronunciation Guide one (retroflex) where the tip of the tongue touches the roof of the mouth and the other (dental) where it is closer to the teeth. It is not always easy to find a good English approximation, but a few are attempted below. Out transliteration of these distinct sounds adopts an identical letter. So these letters are as below. Gujarati Our transliteration IAST diacritical Comment Ta Ta Retroflex. This sounds like the first "V" in "start" da Retroflex. This sounds like the"d" in "dart" Tha tha Retroflex. This sounds like the first "" in "tart" Dha dha Retroflex Na na Retroflex La Tha tha Dental Da da Dental Dha dha Dental Na na Dental La Dental

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Pronunciation Guide | 161 The final set of consonants where there are multiple uses are the s and sh sounds. Gujarati Common Pronunciation Our transliteration IAST diacritical appearance tip sa Sa Sa a a Sa sa Sha Sha Sa sa Retroflex

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The Regime of Love This book, the Regime of Love, is a collection of prose and poetry about the highest form of love, selfless devotion. Love is the very heart, the very essence, of devotion. Love inspires, motivates, purifies, elevates and enobles us. The book explores and celebrates the impact of love. It is in this sublime love in the form of faith and devotion towards the True God, True Guru and True Dharma, that lies the path to Moksha. Love for the True Guru encompasses love for the True God and True Dharma, for he is the embodiment, the examplar of Truth. We celebrate the presence of a True living Guru in our lives, As we dedicate our lives to the True Guru, to the path taught by the True Guru, he compassionately creates a daily regimen of spiritual activities for us and instructs us to follow it. If we observe this regime diligently, our striving will be in accordance with truth. By following his regimen we actually celebrate his presence in our lives. With dedication, devotion and trust, our love for the path and the Guru grows. We surrender our hubris and self-righteousness at his lotus feet. The Guru's instruction (aagnaa) includes the daily recitation of the poems and prose in the book. The instruction is not mere recitation but contemplation, exploration and immersion in love. We pray and hope that this regime becomes your daily dose of pure love. www.rajsaubhag.org ISBN 978-81-935810-4-9 13 Cover: Image by H Kopp-Delaney SHREE Raj Saubhag Satsang Mandal 9788193581049"