Springs of Jaina Wisdom

Author(s): Dulichand Jain
Publisher: Chintamani Parshwanath Jain Shwetambar Mandir
Catalog link: https://jainqq.org/explore/006993/1

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>3~ jinavANI kA nirjhara dulIcaMda jaina Springs Jaina Wisdom DULICHAND JAIN

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jinavANI kA nirjhara SPRINGS OF JAINA WISDOM

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jinavANI kA nirjhara dulIcaMda jaina 'sAhityaratna' SPRINGS OF JAINA WISDOM DULICHAND JAIN .Sahitya-Ratna'

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prathama saMskaraNa : cennaI mArca, 1666 dvitIya saMvardhita saMskaraNa : dillI janavarI, 2000 First Edition: Chennai March, 1999 Second Revised Edition: Delhi January, 2000 Publishers: SRI CHINTAMANI PARSHVANATH JAIN SWETAMBAR MANDIR Bhupatwala, Haridwar, U.P. 241410 DULICHAND JAIN Distributors : MOTILAL BANARASIDASS Bangalow Road, Jawahar Nagar, Delhi 110007 E-mail : mlbd@vsnl.com prakAzaka: zrI cintAmaNi pArzvanAtha jaina zvetAmbara maMdira, bhUpatavAlA, haridvAra, uttara pradeza 241410 (c) dulIcanda jaina vitaraka : motIlAla banArasIdAsa baMgalo roDa, dillI 110007 I-mela : mlbd@vsnl.com bI0pI0bI0 pablikezansa 20, ansArI roDa, dariyAgaMja, naI dillI 110002 I-mela : bpb@vsin.com jaina iMDasTriyala kaoNrporezana 70, sembudosa sTrITa, cennaI-600 001 phona : 5222044, 5227263 pRSThasajjA: sItA phAina ArTsa prAiveTa limiTeDa, dillI 110052 B.P.B. PUBLICATIONS 20. Ansari Road, Daryaganj, New Delhi 110002 E-mail : bpb@vsin.com JAIN INDUSTRIAL CORPORATION 70, Sembudoss St., Chennai-600001 Phones : 5222044,5227263 Format : Sita Fine Arts Private Ltd., Delhi 110052 mUlya : ru025/ Price : Rs. 25/ mudraka : zrI jainendra presa, nArAyaNA, pheja-1, naI dillI 110028 Printers : Sri Jainendra Press, Naraina. Phase-I.New Delhi 110028

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bhUmikA bhagavAn mahAvIra jaina dharma ke 24veM tIrthaMkara the / Aja se DhAI hajAra varSa pUrva unhoMne ahiMsA, samatA va aparigraha kA saMdeza diyA thA / Aja bhI vaha mAnava mAtra ke lie preraNAdAyaka hai / isa pustaka meM jaina Agama granthoM meM se cunI huI 230 prabhAvazAlI sUktiyoM kA saMkalana hai / pratyeka sUkti kA eka zIrSaka tathA usakA anuvAda hindI evaM aMgrejI donoM bhASAoM meM diyA gayA hai tAki donoM bhASAoM ke jAnakAra vyakti isase lAbha uThA sakeMge / Aja bhagavAn mahAvIra kI vANI kA pracAra nitAMta Avazyaka hai / jinavANI kA yaha nirjhara Aja ke azAnta evaM tanAvagrasta manuSya ko zAnti evaM zItalatA pradAna karegA, aisA merA vizvAsa hai / aura yadi isameM kucha truTiyA~ raha gaI hoM to maiM vidvat samAja se kSamA yAcanA karatA huuN| cennaI dulIcanda jaina

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PREFACE Lord Mahavira was the twenty-fourth Tirthankara of Jain religion. He gave the message of non-violence, equality and non-possession more than 2500 years ago. His message is an inspiration for entire humanity. This book contains 230 thought-provoking aphorisms selected from the Jaina Agamic texts. Each aphorism has a title with translation in Hindi and English. Today there is a great need to propagate the teachings of Lord Mahavira. It is hoped that 'Springs of Jaina Wisdom' will give peace and solace to the humanity suffering from grief and tension in modern times. I beg to be excused if any errors are found in the book. Chennai DULICHAND JAIN

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namaskAra mahAmaMtra Namo arihaMtANaM / Namo siddhANaM / Namo AyariyANaM / Namo uvajjhAyANaM / Namo loe savvasAhUNaM / eso paMcaNamukkAro, savvapAvappaNAsaNo / maMgalANaM ca savvesiM, paDhamaM havai maMgalaM /

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THE FIVE-FOLD OBEISANCE (Namaskara Mahamantra) Obeisance to the Victors (Arhats). Obeisance to the Liberated souls (Siddhas). Obeisance to the Preceptors (Acaryas). Obeisance to the Spiritual Teachers (Upadhyayas). Obeisance to all the Saints (Sadhus) in the world. This sublime five-fold obeisance (Namaskara Mahamantra) destroys all the sins and is supremely auspicious.

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******************************** Atma-tattva THE SELF ********************************

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AtmA AtmA hI sukha aura duHkha ko utpanna karanevAlI hai aura unakA kSaya karanevAlI bhI hai| sanmArga para calanevAlI AtmA apanI mitra hai aura unmArga para calanevAlI AtmA apanI zatru hai| Soul The soul is the architect of one's happiness and sorrow. The soul on the right path is one's own friend and a soul on the wrong path is one's enemy. AtmA kA svarUpa AtmA vAstava meM mana, vacana aura kAyarUpa tridaMDa se rahita, dvaMdva-rahita ekAkI, mamatva-rahita, niSkala (zarIra-rahita), paradravyAlambana se rahita vItarAga, nirdoSa, mohazUnya tathA nirbhaya hai| True Form of Soul The pure soul is free from the activities of mind, body and speech. It is conflictless, detached, formless, substratumless, dispassionate, blemishless, free from delusion and fear.

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paramAtma tattva indriya samUha ko AtmA ke rUpa meM svIkAra karanevAlA, unhIM meM Asakta rahanevAlA, bahirAtmA hai| AtmA ko deha se bhinna samajhanevAlA antarAtmA hai| karma ke AvaraNa ko mukta karanevAlA AtmA paramAtmA hai| Super Soul External soul is that which is led by the senses. Internal soul is that which knows itself to be different from the body and supreme soul is that which has annihilated the karmas and attained liberation. AtmA kyA hai ? yaha AtmA hI vaitaraNI (svarga kI nadI) hai aura yahI kUTa zAlmalI vRkSa hai| yahI kAmaduhA dhenu (saba icchAoM ko pUrNa karanevAlI gAya) hai aura yahI naMdana vana hai| What is Soul ? The soul itself is the river Vaitarani (a river in heaven) and the thorny tree of Salmali. The soul is also Kamadhenu (wish-fulfilling cow) and the divine garden Nandana.

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zAzvata tattva jJAna, darzana svarUpa merI AtmA hI zAzvata tattva hai / usase bhinna jitane bhI rAga, dveSa, karma, zarIra Adi bhAva haiM, ve saba saMyogajanya bAhya bhAva haiM, ataH vAstava meM mere apane nahIM haiM / Eternal Element My soul, endowed with knowledge and vision, is alone eternally mine; all others are alien to me and are in the nature of external adjuncts. Atma-damana apanI AtmA kA hI damana karo kyoMki AtmA hI durdamya hai| apanI AtmA para vijaya pAnevAlA hI isa loka aura paraloka meM sukhI hotA hai| Self-Restraint The self alone should be restrained because it is most difficult to restrain the self. One who conquers his self becomes happy in this world and will be so in the next. 5

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yuddha kisase ? he prANI / apanI AtmA ke sAtha hI yuddha kr| bAharI zatruoM se yuddha karane se kyA lAbha ? AtmA ko AtmA ke dvArA jItanevAlA vyakti sukha pAtA hai| Fight with whom ? Fight with your own self. What is the use of fighting with external foes? One who conquers one's own self enjoys happiness. duHkhoM se mukti he puruSa ! tU hI terA mitra hai / bAhara kyoM mitra kI khoja karatA hai ? he puruSa ! apanI AtmA ko hI vaza meM kr| aisA karane se tU sabhI duHkhoM se mukta hogaa| Liberation from Miseries O man ! you are your own friend, why do you seek the company of other friends ? Control and conquer your own self. By doing so, you will be liberated from all miseries and sorrows. 6

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Atma-zuddhi sarala AtmA kI hI zuddhi hotI hai| zuddha hRdaya meM hI dharma TikatA hai| jisa taraha ghI se abhiSikta agni divya prakAza ko prApta hotI hai, usI prakAra zuddha AtmA teja se uddIpta hotI huI parama nirvANa ko prApta hotI hai| Self-Purification One who is free of deceit attains purity and becomes steadfast in Dharma. Such a person attains the highest emancipation like the lustre of fire sprinkled with ghee. icchAoM kA damana maiM svayaM hI saMyama aura tapa ke dvArA apanI AtmA (icchAoM) kA damana karU~, bajAya isake ki anya loga baMdhana aura vadha ke dvArA merA damana kreN| Restraint of Desires It is better that I restrain myself by self-control and austerity instead of being subdued by others by fetters and violence.

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******************************** daza zatru pA~ca indriyA~ aura cAra kaSAya (krodha, mAna, mAyA aura lobha) durjeya haiN| inase bhI adhika kaThina apanI AtmA para vijaya pAnA hai| AtmA ko jIta lene para ye saba svataH hI vaza meM ho jAte haiM / Ten Enemies The five senses and four passions (anger, pride, deceit and greed) are difficult to be conquered. But the most difficult is to conquer the self. When the self is conquered, they all automatically get conquered. sarvocca vijaya durjaya saMgrAma meM lAkhoM zatruoM ko jItane kI apekSA eka apanI AtmA ko jItanA sarvazreSTha vijaya hai / Greatest Victory Victory over one's self is greater than conquering lakhs of enemies on the battlefield. 8 ********************************

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Atma-saMyama jisa prakAra kachuA apane aMgoM ko apane zarIra meM sameTa letA hai, usI prakAra medhAvI puruSa AdhyAtmika bhAvanA dvArA pApa karmoM se apane Apako haTA letA hai| Self-Restraint Just as a tortoise withdraws all its limbs into its own shell, in the same manner a wise man withdraws his senses from all evils by spiritual exertion. anuzAsana kisa para ? vaha auroM para anuzAsana kaise karegA, jo apane Apa para anuzAsana nahIM rakha pAtA hai ? Whom to Discipline ? How can one discipline others, when he is unable to discipline himself?

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Atma-nirIkSaNa sAdhaka pratyeka divasa ke aMta meM vicAra kare-maiMne kyA satkarma kiyA hai aura kyA nahIM kiyA hai ? aura vaha kauna-sA kArya hai, jise maiM kSamatA hote hue bhI nahIM kara pAyA hU~ ? Self-Introspection At the end of every day, an awakened person should contemplate thuswhat noble deeds have I done and what have I not done ? And what good deeds remain to be done which I could have but did not accomplish ? AtmAlocana jisa prakAra bAlaka bolatA huA acche va bure kiye hue kArya ko saralatA se kaha detA hai, usI prakAra saralatA se apane doSoM kI AlocanA karanevAlA vyakti mAyA va ghamaMDa se mukta hotA hai| Confession Just as a child speaks of his good and bad acts in an innocent manner, similarly, one ought to confess one's guilt with a mind free from deceit and pride. 10

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prAyazcitta vyakti jAna yA anajAna meM koI adharma kArya kara baiThe to apanI AtmA ko turaMta usase haTA le tathA aisI pratijJA kare ki vaha aisA kArya punaH nahIM kregaa| Expiation When a person commits a sinful deed, whether intentionally or unintentionally, he should immediately withdraw from that with the resolve that such an act will not be committed again.

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jJAna aura cAritra KNOWLEDGE AND CONDUCT

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jJAna manuSya jJAna se padArthoM ko jAnatA hai, darzana se una para zraddhA karatA hai, cAritra se karmoM ke Agamana ko rokatA hai aura tapa se AtmA ko zuddha karatA hai| Knowledge By knowledge one understands the nature of substances, by faith one believes in them, by conduct one puts an end to the flow of karmas and by austerity one attains purity. samyaka jJAna jIvana meM pahalA sthAna jJAna kA hai aura phira dayA kaa| sabhI sAdhavaMda isI prakAra saMyama meM sthita hote haiN| ajJAnI kyA kara sakatA hai ? vaha kyA jAnegA ki usake lie kyA hitakara hai aura kyA ahitakara ? Right Knowledge The most important thing in life is knowledge; knowledge precedes compassion. This is how all monks achieve self-control. What can an ignorant person do ? How will he distinguish the meritorious deeds from the evil ones ? 15

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jJAna kyA hai ? jJAna use kahate haiM jisase tattva kA bodha hotA hai, citta kA nirodha hotA hai tathA jisase AtmA prakAzita hotI hai| What is Knowledge ? Knowledge is that which helps to understand reality, controls the mind and which enlightens the soul. cAritra vihIna jJAna cAritra vihIna jJAna vyartha hai aura ajJAnI kI kriyA vyartha hai| jaise paMgu vyakti vana meM lagI huI Aga ko dekhate hue bhI bhAgane meM asamartha hone se aura aMdhA vyakti daur3ate hae bhI dekhane meM asamartha hone se jala maratA hai| Knowledge without Conduct Knowledge is of no use in the absence of right conduct, conduct is of no use in the absence of right knowledge. When a lame man and a blind man in a forest are caught in a conflagration, both get burnt because the lame cannot walk and the blind cannot see. 16

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jJAna aura kriyA jJAna aura kriyA ke saMyoga se hI phala kI prApti hotI hai, jaise vana meM paMgu aura aMdhA donoM paraspara sahayoga se, Aga lagane para bhI, baca nikalate haiN| kevala eka pahiye se ratha nahIM cltaa| Knowledge and Conduct Knowledge and conduct together lead to success, just as in a forest fire, when a blind and a lame help each other both manage to reach destination. A chariot does not move by one wheel alone. Atma-hita kA mArga (sAdhaka) sunakara hI Atma-hita kA mArga jAna sakatA hai| sunakara hI pApa yA ahita ko jAnA jA sakatA hai| ataH sunakara, hita aura ahita donoM ko jAnakara, jo mArga zreyaskara ho, usakA bhalI-bhA~ti AcaraNa karanA caahiye| The Beneficial Path After listening to scriptures, a person knows what are good and evil deeds and, having known both, he should practise that which is conducive to reach the highest goal. 17

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nIMva hai samyagdarzana samyagdarzana ke binA jJAna nahIM; jJAna ke binA cAritra nahIM; cAritra ke binA karmoM kA kSaya nahIM aura karmoM kA kSaya hue binA nirvANa nhiiN| Foundation is Right Faith Without right faith there is no right knowledge; without right knowledge there is no virtuous conduct; without virtues, there is no annihilation of karmas and without annihilation there is no liberation. samyaktva kA lAbha samyaktva prApti kA lAbha tInoM lokoM kI saMpadA ke lAbha se bhI adhika zreSTha hai| Value of Righteousness The value of righteousness is much greater than possessing all the treasures of the three worlds. 18

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kauna hai samyagdRSTi ? vaha vyakti hI samyagdRSTi hai, jo jAnatA hai ki kyA upAdeya (grahaNa karane yogya) hai aura kyA heya (tyAgane yogya) hai| Who is Right Believer ? He only is a right believer who knows what is to be accomplished and what is to be relinquished. samyaktva se rahita vyakti ko samyaktva prApta kiye binA sahasroM varSoM taka ugra tapa karane para bhI bodhi prApta nahIM hotii| Devoid of Righteousness A person who has no right faith, even if he undertakes severe austerities for thousands of years, cannot achieve enlightenment. 19

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zAstra-jJAna jaise dhAgA piroI huI suI gira jAne para bhI guma nahIM hotA, vaise hI zAstra-jJAna yukta vyakti saMsAra meM rahane para bhI naSTa nahIM hotaa| Sacred Knowledge Just as a threaded needle does not get lost even when it falls on the ground, so a person endowed with sacred knowledge does not get lost in the worldly sojourn. siddhi jJAna se dhyAna kI siddhi hotI hai| dhyAna se sabhI karma naSTa ho jAte haiN.| nirjarA kA phala mokSa hai| ataH satata jJAnAbhyAsa karanA caahiye| Perfection Perfection is attained through knowledge and by meditation all karmas are annihilated. By annihilation, liberation is achieved. Hence one should be always engaged in the acquisition of knowledge. 20

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zreyaskara mArga dharma-zravaNa se hI AtmA ke hita kA aura AtmA ke ahita kA mArga jAnA jAtA hai| donoM mArgoM ko jAnakara, jo mArga AtmA ke lie zreyaskArI ho, usakA anukaraNa kreN| The Beneficial Path After listening to the scriptures, a person knows what is the right and what is the wrong path. After knowing both, he should practise that which is beneficial for him. jIva kA svarUpa jo jIva ke svarUpa ko nahIM jAnatA, na ajIva ke svarUpa ko jAnatA hai, isa taraha ina donoM ko na jAnanevAlA, saMyama ko kaise jAnegA? Nature of Soul A person who does not know the nature of living and the non-living substances, thus being ignorant of both, how can he know what self-control is? 21

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******************************** cAritrahIna vyakti zAstroM kA atyadhika adhyayana bhI cAritrahIna vyakti ke lie kisa kAma kA ? kyA karor3oM dIpaka jalA dene para aMdhe ko koI prakAza mila sakatA hai ? Characterless Person Knowledge of numerous scriptures is of no use to a person who has no character. Can crores of burning lamps give light to a blind person? AcaraNa kA mahattva tairanA jAnate hue bhI yadi koI vyakti jala pravAha meM girane para hAtha pA~va na hilAe to vaha pravAha meM DUba jAtA hai| dharma ko jAnate hue bhI yadi vaha usakA AcaraNa na kare to saMsAra sAgara ko kaise pAra kara sakatA hai? Importance of Conduct A person who knows swimming but does not endeavour to swim, when fallen in water ultimately drowns. So also a person who knows the path of religion but does not tread it, how can he cross the worldly sojourn? 22 ********************************

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** ********** ******************** jJAna kA aMkuza ucchRkhala mana eka unmatta hAthI kI bhA~ti hai lekina ise jJAna rUpI aMkuza se vaza meM kiyA jA sakatA hai| Goad of Knowledge The vitiated mind is like a furious elephant, but can be controlled by the goad of knowledge. 23 *************** ** ****** ********

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mukti kA mArga THE PATH OF LIBERATION

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durlabha saMyoga jIva-mAtra ke lie cAra uttama saMyoga milanA atyaMta durlabha haiM1. manuSya-janma, 2. dharma kA zravaNa, 3. dharma meM zraddhA, aura 4. dharma ke pAlana meM parAkrama Rare Combinations For living beings, four combinations are rare to obtain : human-birth, listening to scriptures, faith in Dharma and the energy to practise self-control. dharma-zravaNa manuSya-janma prApta hone para bhI usa dharma kA zravaNa ati durlabha hai, jise sunakara manuSya tapa, kSamA aura ahiMsA ko svIkAra karatA hai| Listening to Scriptures Even after having been born as a human being, it is most difficult to get an opportunity to listen to holy scriptures-listening to which makes one practise austerity, forgiveness and non-violence. 27

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zraddhA kadAcit dharma-zravaNa kA avasara pA lene para bhI usameM zraddhA honA atyaMta durlabha hai| dharma kI ora le jAnevAle sahI mArga ko jAnakara bhI aneka loga usa mArga se bhraSTa ho jAte haiN| Faith Even after getting an opportunity to listen to the holy scriptures, it is extremely difficult to have faith in them because many people despite knowing the right path still go astray. puruSArtha kadAcit dharma ko sunakara usameM zraddhA ho jAya to bhI samaya pAlana meM puruSArtha honA atyaMta durlabha hai| dharma meM ruci rakhate hue bhI kaI loga usake anusAra AcaraNa nahIM krte| Exertion Even after listening to the holy scriptures and believing in them, it is difficult to have enough strength to practise self-control. Many people have faith in religion but they are unable to practise it. 28

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karma zatru para vijaya manuSya janma ko pAkara jo dharma ko sunatA aura zraddhA karatA huA usake anusAra AcaraNa karatA hai, vaha tapasvI naye karmoM ko rokatA huA saMcita karma-rUpI raja ko dhuna DAlatA hai, AtmA se haTA detA hai| Victory over Karmas Having been born as a human being, believing in religion and following it meticulously, an ascetic should practise self-restraint and annihilate the karmas completely. pachatAvA jo isa janma meM paraloka kI hita sAdhanA nahIM karatA, use mRtyu ke samaya pachatAnA par3atA hai| Repentence He who does not endeavour to tread the path of righteousness in this birth, repents at the time of death. 29

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ArAdhanA jJAna AtmA ko prakAzita karatA hai, tapa use zuddha karatA hai aura saMyama pApoM kA nirodha karatA hai| ina tInoM kI samanvita ArAdhanA se hI mokSa milatA hai, yahI jinazAsana meM pratipAdita hai| Worship Knowledge enlightens the soul, austerity purifies it and through self-restraint, one gives up the forbidden deeds. These three together beget emancipation according to the declaration of Jinas. pratisrota anusrota arthAt jagat ke pravAha meM bahanA (viSayAsakta rahanA) saMsAra hai| pratisrota arthAt jagat ke pravAha ke viparIta calanA (viSayoM se virakta rahanA) saMsAra sAgara se pAra honA hai| Against the Current One who swims along with the current of the worldly life is entangled in the cycle of birth and death. One who swims against it, gets liberated. 30

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kApuruSa jo bar3I kaThinAI se milatA hai, jo bijalI kI camaka kI taraha asthira hai, aise manuSya janma ko pAkara bhI jo dharma ke AcaraNa meM pramAda karatA hai, vaha kApuruSa hI hai, satpuruSa nhiiN| Unworthy Person That which is most difficult to acquire and which is transient like the flash of lightning, if such human birth is wasted carelessly by a man, he is an unworthy person and not a noble man. anubhava maiMne sunA hai aura anubhava kiyA hai ki baMdha aura mokSa apanI AtmA meM hI sthita haiN| Experience I have heard and experienced that bondage and liberation lie within one's own self. 31

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mukti kA mArga jinezvaradeva ne jJAna, darzana, cAritra aura tapa ko mokSa kA mArga batalAyA hai| Path of Liberation Lord Jina has said that knowledge, faith, conduct and austerity constitute the path of liberation. 32

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kaSAya-vijaya CONQUEST OF PASSIONS

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******************************** krodha patthara para khIMcI gaI rekhA ke samAna kabhI nahIM miTanevAlA ugra krodha AtmA ko naraka gati meM le jAtA hai| Anger Intense anger, which lasts forever like a deep crack on a rock, drags the soul to hell. krodha kA pariNAma krodha meM aMdhA huA manuSya pAsa meM khar3I mA~, bahana aura bacce kI bhI hatyA karane ko utArU ho jAtA hai / Blinded by Anger A person blinded by anger does not hesitate to kill his mother, sister and even his children. 35 *********************************************

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krodha rUpI agni jaise khalihAna meM rakhe gae varSabhara meM ikaTThe kie hue anAja ko Aga kI eka cinagArI jalA DAlatI hai, vaise hI krodha rUpI agni zramaNa jIvana ke sabhI utkRSTa guNoM ko jalA DAlatI hai| Fire of Anger Just as a spark of fire destroys the year-long accumulated stock of grains so also the fire of anger destroys all the excellent qualities of a monk. cAritra kI hAni jyoM-jyoM krodhAdi kaSAya kI vRddhi hotI hai, tyoM-tyoM cAritra kI hAni hotI hai| Decline of Character When anger and other passions get more and more inflamed, character begins to decline lower and lower. 36

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prIti kA nAza krodha prIti kA nAza karatA hai| Destruction of Love Anger spoils good relations. kaSAya se Asakta jo manuSya krodhI, avivekI, abhimAnI, kaTubhASI, kapaTI tathA dhUrta haiM, ve avinIta vyakti nadI ke pravAha meM bahate hue kATha kI taraha saMsAra ke pravAha meM bahate rahate haiN| Inflicted by Passions Those who are short-tempered, ignorant, egoistic, harsh, hypocritical and deceitful drift in the worldly-current as a piece of log in the flow of water. 37

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ahaMkAra patthara ke khambhe ke samAna kabhI nahIM jhukanevAlA ahaMkAra AtmA ko naraka gati kI ora le jAtA hai| Pride Pride, which is unbending like a pillar of stone, drags the soul to hellish existence. mamatA kA bandhana sAdhaka mamatva ke bandhana ko usI prakAra haTA deM jaise eka mahAnAga apane keMcula ko utAra pheMkatA hai| Binding by Attachment An aspirant should shed all attachments as a great snake that sheds off its skin. 38

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moha kA kSaya jisa vRkSa kI jar3a sUkha gaI ho, use kitanA hI sIMcA jAye, vaha kabhI harA-bharA nahIM hotaa| moha ke jIta liye jAne para karma bhI phira aMkurita nahIM hote| Conquering Delusion The tree, whose roots are arid, will never flower, however much it is watered. So also when delusion is conquered, the fruit of Karmas will never surface. moha kA pariNAma moha se jIva bAra-bAra janma-maraNa ko prApta hotA hai| Consequences of Delusion A person under the influence of delusion suffers in the cycle of birth and death. 39

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mohAgni bAhara se jalatI huI agni ko thor3e se jala se zAnta kiyA jA sakatA hai, kintu moha rUpI agni ko samasta samudroM ke jala se bhI zAnta nahIM kiyA jA sktaa| Fire of Delusion A little water will suffice to extinguish a physical fire but the waters of all the oceans will not be enough to extinguish the fire of delusions. mAyA kI gA~Tha jIva janma, vRddhAvasthA aura maraNa se honevAle duHkha ko jAnatA hai, unakA vicAra bhI karatA hai, kintu viSayoM se virakta nahIM ho paataa| aho ! mAyA kI gA~Tha kitanI sudRr3ha hotI hai| Knot of Illusion Every one knows and thinks about the acute pains of birth, old-age and death; still none develops detachment from sensual pleasures. Oh ! how severe is the knot of illusion. 40

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mAyAvI bhale hI koI nagna rahe aura ghora tapa dvArA deha ko kRza kare, bhale hI koI mAsa-mAsa ke aMtara se bhojana kare, kintu yadi vaha mAyAvI hai, to use ananta bAra garbha dhAraNa karanA pdd'egaa| vaha janma aura maraNa ke cakra meM ghUmatA hI rhegaa| Deceitful Even if a person walks about unclad and mortifies his flesh by observing austerities and fasts for months together, if filled with deceit, he will be born an endless number of times. lobha jaise-jaise lAbha hotA hai, vaise-vaise lobha hotA hai| lAbha se lobha bar3hatA jAtA hai| do mAzA sone se pUrNa honevAlA kArya karor3oM svarNa-mudrAoM se bhI pUrA nahIM huaa| Greed The more you get, the more you want; greed increases with every gain. A work which could have been done with two grams of gold, is then not done even with millions of grams of gold. 41

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anaMta icchAe~ kadAcit sone aura cA~dI ke kailAza ke samAna asaMkhya parvata prApta ho jAe~, to bhI lobhI puruSa ko unase tRpti nahIM hotI, kyoMki icchAe~ AkAza ke samAna anaMta haiN| Endless Desires If there were numberless mountains of gold and silver as big as mount Kailasa, they would not satisfy an avaricious man; for avarice is boundless like the sky. lobha kA pariNAma lobha ke bar3ha jAne para manuSya kAryAkArya kA vicAra nahIM karatA aura apanI mauta kI bhI paravAha nahIM karatA huA corI karatA hai| Consequence of Greed Under the influence of greed, a man fails to discriminate between good and evil and indulges in theft without caring even for his own life. 42

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mAyA mAyA sahasroM satyoM ko naSTa kara DAlatI hai| Illusion Illusion exterminates thousands of truths. tRSNA aura moha jaise balAkA (bagulI) aMDe se utpanna hotI hai aura aMDA balAkA se utpanna hotA hai, usI prakAra tRSNA moha se utpanna hotI hai aura moha tRSNA se utpanna hotA hai| Desire and Delusion Just as a crane is produced from an egg and an egg from a crane, in the same way delusion springs from desire and desire gives birth to delusion. 43

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icchA kadAcit sone aura cA~dI ke kailAza ke samAna asaMkhya parvata mila jAe~ to bhI manuSya ko saMtoSa nahIM hotA kyoMki icchA AkAza ke samAna ananta hai| Desire If there were numberless mountains of gold and silver as big as mount Kailasa, they would not satisfy a greedy person; for desire is endless like the sky. kSamA krodha ko jIta lene se kSamA bhAva jAgrata hotA hai| Forgiveness By conquering anger, the soul attains forgiveness. 44

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ajJAnI jo apanI prajJA ke ahaMkAra se dUsaroM kI avajJA karatA hai, vaha vyakti ajJAnI hai| Ignorant Who out of pride, humiliates others, is an ignorant person. . saMtoSa lobha ko jIta lene se saMtoSa kI prApti hotI hai| Contentment By conquering greed, contentment is achieved. 45

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* * * * ** * * ** * * *** * * ** * ** * * * ** * ** * * AzA se grasta jisa vyakti kA citta hamezA lobha se laMpaTa rahatA hai, jise kabhI saMtoSa nahIM hai, jo sadA hAya-hAya karatA rahatA hai, jo AzA se grasta hai, use kyA kabhI sukha prApta ho sakatA hai ? Inflicted by Desire One whose mind is always inflicted by greed, who is never content, who always remains mentally anguished, who has unsatiated desires, can he ever obtain happiness ? vaira kA pariNAma vairI puruSa vaira karatA hai aura bAda meM dUsaroM se vaira bar3hAkara Anandita hotA hai| paraMtu isa prakAra kI tamAma pApamaya pravRttiyA~ aMta meM duHkhakAraka hotI haiN| Consequences of Revenge A revengeful person creates enmity and then takes delight in being revengeful. This chain continues and brings in its wake endless misery. 46

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cAra durguNa krodha, durAgraha, akRtajJatA aura mithyAtva-ina cAra durguNoM ke kAraNa manuSya meM vidyamAna samasta guNa naSTa ho jAte haiN| Four Blemishes Anger, prejudice, ungratefulness and wrong faith--these are the four blemishes that destroy all the virtues present in a person cAra pazu-karma kapaTa, dhUrtatA, asatya vacana aura khoTe tola mApa-ye cAra prakAra ke vyavahAra pazu-karma haiN| inase jIva pazu-yoni meM janma letA hai| Four Animal Instincts Deception, fraud, telling lie and malpractice in trade--these are the four animal instincts which drag the soul to sub-human existence. 47

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_ pApoM se baceM vivekI puruSa apane hAtha, pA~va, mana aura pA~coM indriyoM ko vaza meM rkhe| pApapUrNa pariNAma evaM bhASA-doSoM se apane ko bcaave| Away from Evils An aspirant should keep his mind, five sense-organs, hands and feet under his control and save himself from falling prey to evil thoughts and the use of evil language. rAga aura dveSa rAga aura dveSa karma ke bIja (mUla kAraNa) haiN| karma moha se utpanna hotA hai| karma janma-maraNa kA mUla hai| janma-maraNa ko duHkha kA mUla kahA gayA hai| Attachment and Aversion Attachment and aversion are the seeds (root causes of karma. Karma originates from delusion. Karma is the root cause of birth and death and these (birth and death) are said to be the source of misery. . 48

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cAra kaSAya krodha, mAna, mAyA aura lobha-ye cAroM durguNa pApa kI vRddhi karanevAle haiN| jo apanI AtmA kI bhalAI cAhe vaha ina cAroM doSoM ko chor3a de| Four Passions Anger, pride, deceit and greed--these four blemishes escalate sinful deeds. One who desires the welfare of his self should renounce these four evils. tIvra kaSAya krodha prIti ko naSTa karatA hai, mAna vinaya ko naSTa karatA hai, mAyA (kapaTa) maitrI ko naSTa karatI hai aura lobha saba kucha naSTa kara detA hai| Deadly Passions Anger spoils good relations, pride destroys modesty, deceit destroys amity (friendship) and greed destroys everything. 49

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vizvasta nahIM honA RNa ko thor3A, ghAva ko choTA, Aga ko tanika aura kaSAya ko alpa mAna vizvasta hokara nahIM baiTha jAnA cAhiye kyoMki ye thor3e bhI bar3hakara bahuta ho jAte haiN| Be not Complacent One should not be complacent with a small debt, a slight wound, a spark of fire and an insignificant passion, because what is insignificant now may soon become uncontrollable. kaSAya ko kaise jIteM? krodha ko upazama (zAnti) se, mAna ko mRdutA se, mAyA ko saralatA se va lobha ko saMtoSa se jiiteN| How to Conquer Passions ? Conquer anger by forgiveness, pride by humility, deceit by straightforwardness and greed by contentment. 50

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kaSAyarUpI agni krodha, mAna, mAyA aura lobha-ye cAra kaSAyarUpI agniyA~ haiN| zruta, zIla aura tapa jala haiN| zrutAdi rUpa jaladhArA se siMcita hone para ye agniyA~ mujhe nahIM jlaatiiN| Fire of Passions I experience peace when the fire of four deadly passions is extinguished by the water of scriptural knowledge, noble conduct and austerity. kaSAya kA vinAza jisake moha nahIM hai, usane duHkha kA nAza kara diyaa| jisake tRSNA nahIM hai, usane moha kA nAza kara diyaa| jisake lobha nahIM hai, usane tRSNA kA nAza kara diyA aura jo akiJcana hai, usane lobha kA nAza kara diyaa| Destruction of Passions He who has got rid of delusion has his misery destroyed, he who has got rid of desire has his delusion destroyed, he who has got rid of greed has his desire destroyed and he who owns nothing has his greed destroyed. 51

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jAgarUka bano RNa ko thor3A, ghAva ko choTA, Aga ko tanika va kaSAya ko alpa mAna vizvasta hokara nahIM baiTha jAnA cAhiye kyoMki ye thor3e bhI bar3hakara bahuta ho jAte haiN| Be Vigilant One should not be complacent with a small debt, a slight wound, a spark of fire and insignificant passion, because what is insignificant now may soon become uncontrollable. 52

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mana MIND

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mana hI vaha duHsAhasI, raudra aura duSTa azva hai, jo cAroM dizAoM meM daur3atA hai| maiM use sudhare hue azva kI taraha dharma zikSA dvArA niyantrita karatA huuN| Mind The mind is that fierce, unruly and dreadful horse which runs hither and thither in all directions. I control it by the discipline of Dharma so that it becomes a well-trained steed. azAMta mana jaise baMdara kSaNabhara bhI zAnta hokara nahIM baiTha sakatA, vaise hI mana bhI viSaya-vAsanA mUlaka saMkalpa-vikalpa se haTakara kSaNabhara ke lie bhI zAnta nahIM hotaa| Unstill Mind Just as a monkey cannot sit still even for a single moment, so also the mind cannot remain free from evil thoughts even for a single moment. 55

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******************************** AtmA kI jhalaka manarUpI jala jaba nirmala evaM sthira ho jAtA hai, taba usameM AtmA kA divya rUpa jhalakane lagatA hai| Reflection of Soul When the mind becomes stable like the water of a clear pond, then the reflection of the soul can be seen in it. mAnasika bhAva jisa-jisa samaya jIva jaise-jaise bhAva karatA hai, vaha usa samaya vaise hI zubha-azubha karmoM kA baMdha karatA hai| Mental State Whenever a soul experiences this or that mental state at that very time it gets bound by a corresponding auspicious or inauspicious karma respectively. 56 ********************************

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doSarahita mana mana ko bure vicAroM se dUSita na hone do| Blemishless Mind Let not your mind be vitiated by evil thoughts. mana kA vazIkaraNa jaise unmatta hAthI varatrA (sAMkala) se vaza meM kara liyA jAtA hai, vaise hI manarUpI hAthI jJAnarUpI varatrA se vaza meM kara liyA jAtA hai| Control of Mind The frenzied elephant is controlled and held captive by the chains, so also the unstable mind is controlled and held captive by the chains of knowledge. 57

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saccA sAdhaka jo apane mana ko acchI taraha parakhanA jAnatA hai, vahI saccA nirgrantha sAdhaka hai| Genuine Ascetic He who can objectively evaluate his inner self is a genuine ascetic (Nirgrantha). 58

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karma KARMA

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karmaphala saMsAra ke sabhI prANI apane-apane saMcita karmoM kA phala bhogate haiN| apane-apane karmoM ke anusAra hI ve bhinna-bhinna gatiyoM meM bhramaNa karate haiN| phala bhoge binA upArjita karmoM se prANI kA chuTakArA nahIM hotaa| Fruits of Karmas All living beings in this world experience individually the fruits of their past karmas and wander in different exigencies according to their deeds. Nobody can escape the results of their acquired karmas. karmabandha karmabaMdha vastu se nahIM, rAga aura dveSa ke adhyavasAya (pariNAma) se hotA hai| Bondage of Karma Bondage is not due to materials but it is due to attachment and aversion. 61

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* * * * ** * * * * * ** * ** ** * * ** ** * ** ** ** * .. acche va bure karma acche karmoM kA phala zubha hotA hai| bure karmoM kA phala azubha hotA hai| Auspicious and Inauspicious Karmas Auspicious karmas bring beneficial results and evil karmas bring in harmful results. rAga kI mAtrA rAga kI jaisI maMda, madhyama aura tIvra mAtrA hotI hai, usIke anusAra maMda, madhyama aura tIvra karmabandha hotA hai| Degree of Attachment Karmic bondage is low, medium or intense in direct proportion to the degree of attachment. 62

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karma kA phaMdA jo manuSya aneka prakAra ke pApa kRtyoM dvArA dhana kA upArjana karate haiM, ve karma ke phaMde meM par3a jAte haiN| ve aneka jIvoM se vaira-virodha bA~dha lete haiM tathA aMta meM sArA dhana yahIM choDakara naraka meM jAte haiN| Noose of Karmas Those people who accumulate wealth through various sinful deeds fall into the noose of karmas. They subject themselves to the resentment of others, eventually leaving all wealth here go to hell. rAgarahita AtmA rAgayukta AtmA karma kA baMdha karatI hai aura rAgarahita AtmA karmoM se mukta hotI hai| Detached Soul A soul with attachment binds the karmas and a soul free from attachment becomes liberated from karmas. 63

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********************************* utthAna aura patana hiMsA, asatya, corI, kuzIla, mamatva, krodha, mAna, mAyA, lobha, rAga, dveSa, kalaha, mithyA doSAropaNa, cugalI, asaMyama meM anurakti, saMyama se virakti, nindA, mAyA mRSA aura mithyAtva -- ye aThAraha prakAra ke pApa haiM, jinake sevana se AtmA patana ko prApta hotI hai| ina pApoM se virata hone para AtmA utthAna ko prApta hokara mukta ho jAtI hai / Rise and Fall Violence, untruth, theft, carnal desire, possessiveness, anger, conceit, deceit, greed, attachment, aversion, engaging in quarrels, character assassination, backbiting, liking for sensual pleasures and dislike for self-restraint, malevolent criticism, indulging in deceptive activities and wrong faith are the eighteen types of sins which cause the soul to fall down into bondage. The soul which remains away from these sins rises high and achieves emancipation. 64 ********************************

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bhAvanA-sUtra REFLECTIONS

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jIvana kI asthiratA eka hI jhapATe meM bAja jaise baTera ko mAra DAlatA hai, vaise hI Ayu ke kSINa hone para mRtyu jIvana ko hara letI hai| bAlaka aura bUr3he yahA~ taka ki garbhastha zizu taka cala basate haiN| Impermanence of Life Just as a hawk pounces upon the partridge and makes it bereft of life, so also when the life span of a person comes to an end, death snatches him from life. Young and old, even the child in the womb, are not spared by death. kAma-bhoga anitya kAla bItatA jA rahA hai| rAtriyA~ bhAgI jA rahI haiN| manuSyoM ke kAmabhoga bhI nitya nahIM haiN| jaise kSINa phalavAle vRkSa ko pakSI chor3a dete haiM, vaise hI azakta manuSya ko kAmabhoga chor3a dete haiN| Pleasures are Transient Time is fleeting and nights are ticking by. The worldly pleasures are not permanent. Just as the birds abandon the tree when it becomes barren, so also pleasures desert a person who becomes incompetent. 67

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************************ ******** azAzvata samasta indriyA~, rUpa, Arogya, yauvana, bala, teja, saubhAgya aura lAvaNya--ye saba zAzvata nahIM haiM, kintu iMdradhanuSa ke samAna asthira haiN| Ephemeral All the senses, beauty, health, youth, vigour, magnificence, fortune and elegance-these are not eternal but ephemeral like a rainbow. ekAkI duHkha A par3ane para manuSya akelA hI use bhogatA hai| mRtyu Ane para jIva akelA hI parabhava meM jAtA hai| isalie jJAnI puruSa kisI ko zaraNa rUpa nahIM maante| Solitary When in distress, a person has to experience his miseries all alone. After death he goes to the next life all alone. Hence the wise do not consider anyone worth taking shelter under. 68 * * * * * * * * * * * * ** * * * ** ** * ** * * ** * ** *

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******************************** aparyApta yadi sArA jagat aura usakA sArA dhana bhI tumhArA ho jAye, to bhI vaha tumhAre lie aparyApta hI hogA aura na yaha saba tumhArA rakSaNa karane meM hI samartha hogA / Unsatisfactory If the entire universe together with all its wealth is given to you, still it can neither satisfy your craving nor will it be able to protect you. koI sahAyaka nahIM nizcaya hI aMtakAla meM mRtyu manuSya ko vaise hI pakar3akara le jAtI hai, jaise siMha mRga ko le jAtA hai| aMta samaya meM mAtA-pitA yA bhAI-bandhu koI use nahIM bacA skte| Helplessness At the cessation of life, death grabs one's life, as the lion at one scoop takes away a deer. Mother or father or relatives-none can come to one's rescue at this hour. 69 ********************************

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koI AzrayadAtA nahIM ajJAnI manuSya dhana, sampatti, pazu aura jJAtibandhuoM ko apanA AzrayadAtA mAnatA hai aura samajhatA hai ki 'ye mere haiM aura maiM inakA hU~, kintu ye saba rakSaka nahIM haiM aura na hI usako zaraNa denevAle haiN| None to Protect An ignorant person believes that wealth, possessions and relatives are his protectors. He says, 'they belong to me and I belong to them'. But they are neither his protectors nor shelter. kSaNabhaMgura manuSya ko yaha samajhanA cAhiye ki dhana evaM sampatti, jamIna evaM jAyadAda, saMtAna, bAMdhava tathA isa deha ko bhI chor3akara mujhe eka dina avazya jAnA pdd'egaa| Temporal One should reflect thus: "One day I have to abandon all the wealth and property, land and estates, gold and ornaments, wife and children, relatives and friends and even my own body." 70

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asaMtoSa yadi dhana-dhAnya se paripUrNa yaha sArA loka bhI kisI eka vyakti ko mila jAe, to bhI vaha usase saMtuSTa nahIM hogaa| (lobhI vyakti kI AkAMkSAoM kA pUrNa honA atyaMta kaThina hai|) Discontent Even if this whole world full of wealth is given to a man, he will not be contented with that. It is extremely difficult to satisfy the desires of an avaricious man. dhana se trANa nahIM pramatta manuSya dhana dvArA na to isa loka meM apanI rakSA kara sakatA hai aura na paraloka meN| hAtha meM dIpaka hone para bhI jaise usake bujha jAne para mArga dikhAI nahIM detA, vaise hI dhana meM mUr3ha huA manuSya nyAyamArga ko nahIM dekha paataa| Wealth cannot Protect Wealth cannot protect an imprudent person in this birth and the next. Just as an extinguished lamp cannot light the path so also a person who is deluded cannot tread the right path. 71

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* * ** * * ** *** * * * * *** * * ** *** * * *** ** rakSaka kauna ? dhana aura sahodara Adi vyakti kI rakSA nahIM kara sakate tathA manuSya kA jIvana alpa hai--yaha jAnakara virakta honevAlA vyakti karmoM se mukta ho jAtA hai| Who is the Protector ? Knowing that wealth and relatives are incapable of protecting him and that life is ephemeral, a detached person liberates himself from the karmic bondage. ekatva-bhAvanA dUsare kA duHkha koI nahIM bA~Ta sktaa| pratyeka prANI akelA janma letA hai, akelA hI maratA hai| Solitariness of Life None can share another person's sorrows. Every person is born alone and dies alone. 72

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******* ************ ******** ***** koI sAthI nahIM striyA~ aura putra, mitra aura bAMdhava jaba taka vyakti hai taba taka hI sAtha meM rahate haiN| marane para ve sAtha nahIM Ate None is Companion Wives and sons, friends and relatives live with a person as long as he is alive. None accompanies him after his death. viSaya-bhoga saMsAra ke viSaya-bhoga kSaNabhara ke lie sukha dete haiM, kintu bale meM cirakAla taka duHkha pradAna karate haiN| atyadhika duHkha aura thor3A sA sukha denevAle haiN| ye saMsAra mukti ke virodhI tathA anarthoM kI khAna hai| Sensuous Enjoyments Sensuous enjoyments yield momentary pleasures but in return cause prolonged misery. By their very nature, they give maximum sorrow and minimum happiness. They are an obstacle to emancipation and a veritable mine of misfortunes. 73

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indriya-viSaya bahuta khojane para bhI jaise kele ke tane meM koI sAra dikhAI nahIM detA, vaise hI indriya viSayoM meM vAstavika sukha nahIM dikhAI detaa| Sensory Pursuits Just as one cannot find any essence in the stem of a plantain tree, so also one can never find true happiness from sensory pursuits. indriyA~ vaha vyakti jo bhoga-vAsanAoM va vyasanoM meM Asakta ho jAtA hai, usa yAtrI kI bhA~ti hai jo apane dhRSTa ghoDe para niyantraNa nahIM kara pAne ke kAraNa apanI maMjila para paha~ca nahIM paataa| Senses A person who has fallen prey to sensual enjoyments and vices is like a traveller who is unable to control his roguish horse and fails to reach his desired destination. 74

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nirjarA bhoga samartha hote hae bhI jo bhogoM kA parityAga karatA hai, vaha karmoM kI mahAna nirjarA karatA hai| use muktirUpa mahAphala milatA hai| Destruction of Karmas There is intense destruction of karmas when a person capable of enjoying sensual pleasures forsakes them and certainly he attains the greatest benefit of emancipation. bodhi he manuSyo ! bodha prApta kro| tuma kyoM bodha prApta nahIM karate? mRtyu ke bAda saMbodhi prApta honA nizcaya hI durlabha hai| bItI huI rAteM vApisa nahIM lauTatIM aura na hI manuSya bhava bAra-bAra sulabha hotA hai| Wisdom O men ! Achieve wisdom and why don't you attain it? It is rare to acquire right knowledge after death. The nights that once pass away do not return. Similarly, it is not easy to obtain human birth again and again. 75

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dharma RELIGION

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******************************** dharma dharma utkRSTa maMgala / ahiMsA, saMyama aura tapa usake mukhya aMga haiN| jisakA mana sadA dharma meM ramatA rahatA hai, use devatA bhI namaskAra karate haiM / Religion Religion is supremely auspicious. Its constituents are non-violence, selfcontrol and austerity. Even the celestials revere him whose mind is always absorbed in Dharma. dharma ke daza lakSaNa uttama kSamA, mRdutA, saralatA, satya, zauca, saMyama, tapa, tyAga, AkiMcanya va brahmacarya -- ye daza dharma ke lakSaNa haiN| Ten Characteristics of Dharma Supreme forgiveness, humility, straight-forwardness, truthfulness, purity, selfrestraint, austerity, renunciation, detachment and continence-these are ten characteristics of Dharma. 79 ********************************

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saMyama kI zreSThatA kucha bhI dAna na denevAle saMyamI kA saMyama usa vyakti kI apekSA zreSTha hai jo prati mAsa daza-daza hajAra gAyoM kA dAna karatA hai| Superiority of Restraint Greater is he who restrains himself, though giving no alms, than he who gives at a time ten thousands of cows every month. dharma-dvIpa jarA aura mRtyurUpI jala ke pravAha meM vega se bahate hue prANiyoM ke lie dharma hI dvIpa, pratiSThAna, gati aura uttama zaraNa hai| Island of Dharma For living beings, who are floating on the currents of old age and death, Dharma is the one and only island, the bed-rock, the refuge and the most excellent shelter. 80

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dharma kA AcaraNa kaba kareM ? jaba taka bur3hApA nahIM satAtA, jaba taka vyAdhiyA~ nahIM bar3hatIM aura jaba taka indriyA~ azakta nahIM hotIM, taba taka dharma kA acchI taraha se AcaraNa kara lenA caahiye| When to Practise Religion ? One should practise religion properly before old age creeps up, before he falls a prey to various diseases and before his senses become feeble. ajJAnI kA pazcAttApa jisa taraha koI gAr3IvAna jAna-bUjhakara samatala vizAla mArga ko chor3akara viSama mArga meM par3a jAtA hai aura gAr3I kI dhurI TUTa jAne se pazcAttApa karatA hai, usI taraha dharma ke mArga ko chor3akara adharma meM par3anevAlA ajJAnI jIvana kI dhurI TUTa jAne para mRtyu ke mukha meM par3A huA pazcAttApa karatA hai| Repentence by the Ignorant As a cartman who intentionally leaves the smooth highway and gets on a rugged road, repents when the axle breaks, so the ignorant one, who transgresses the path of righteousness and embraces unrighteousness, repents at the time of his death over the broken axle of his life. 81

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asaphala rAtriyA~ jo-jo rAtriyA~ bIta jAtI haiM, ve lauTakara nahIM aatiiN| adharma karanevAle kI rAtriyA~ niSphala jAtI haiN| Fruitless Nights The nights that pass will never return. They bear no fruit for him who does not abide by Dharma. saphala rAtriyA~ jo-jo rAtriyA~ bIta jAtI haiM, ve lauTakara nahIM aatiiN| dharma karanevAle kI rAtriyA~ saphala jAtI haiN| Fruitful Nights The nights that pass will never return. They bear fruit only for him who abides by Dharma. 82

Page #94
durlabhatA vizva ke vimala bhoga prApta ho sakate haiM, devatAoM kI sampatti prApta ho sakatI hai, acche putra va mitra bhI mila sakate haiM, kintu eka dharma kA prApta honA durlabha hai| Rarity Easily obtainable are the enchanting pleasures of the world and the affluence of the gods, easy also it is to get good sons and friends but difficult it is to beget Dharma. sadgRhastha vahI sadgRhastha hai jo kisI kI bahumUlya vastu ko alpa mUlya dekara nahIM le, kisI kI bhUlI huI vastu ko grahaNa nahIM kare aura alpa lAbha meM saMtuSTa rhe| Noble Householder A noble householder is one who does not buy valuable goods at much below their cost price, does not take possession of lost properties and remains satisfied with reasonable profits. 83

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vaMdanIya striyA~ saMsAra meM aisI bhI zIlaguNasampanna striyA~ haiM, jinakA yaza sarvatra vyApta hai| ve manuSyaloka kI deviyA~ haiM aura devoM dvArA bhI vaMdanIya haiN| Revered Women There are many women in the world who are famous everywhere for their purity and chastity. They are like the goddesses on this earth and even revered by gods. vAstavika AbhUSaNa nArI kA bhUSaNa zIla aura lajjA hai| bAhya AbhUSaNa usakI zobhA nahIM bddh'aate| Real Ornaments The real ornaments that enhance the beauty of a woman are chastity and modesty; the others are mere appendages. 84

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******************************** AjIvikA vaha gRhastha dhanya hai, jo nyAyapUrvaka apanI AjIvikA kA nirvAha karatA hai| Livelihood Noble is that householder who earns his livelihood by fair means. prajJA prajJA se hI dharma ko parakho aura usIse tattva kA nizcaya karo / Wisdom Recognise Dharma by wisdom and also ascertain the reality of things by it. 85 *********************************

Page #97
Azraya jo anAzrita evaM asahAya haiM, unako Azraya tathA sahayoga dene meM sadA tatpara rahanA caahiye| Support One should always be prepared to give shelter to the shelterless and help to the helpless. Adarza patnI patnI dharma meM sahAyatA karanevAlI, sAtha denevAlI, anurAgayukta tathA sukha-duHkha ko samAna rUpa se bA~TanevAlI hotI hai| Ideal Wife An ideal wife is one who helps the cause of Dharma, is absorbed in Dharma and shares her husband's pleasure and pain equally. 86

Page #98
abhivRddhi tuma jJAna, darzana, cAritra, tapa, kSamA aura nirlobhatA kI dizA meM niraMtara varddhamAna (bar3hate) rahanA / Prosperity May you prosper with the aid of knowledge, faith, conduct, austerity, forbearance and contentment. mUladhana manuSya janma mUladhana hai| devagati prApta honA lAbha rUpa hai| mUladhana ke vinaSTa hone para nizcaya hI naraka va pazugati rUpI hAni prApta hotI hai| - Capital Human birth is capital, proper utilisation of this capital begets heavenly world; improper utilisation engenders sub-human existence. 87'.

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dayA jisameM dayA kI pavitratA hai. vahI dharma hai| Compassion Purity in compassion is Dharma. saccA bhikSu jo jAti kA, rUpa kA, lAbha kA aura zruta-jJAna kA mada nahIM karatA, isa prakAra saba prakAra ke madoM kA vivarjana kara jo dharma-dhyAna meM sadA rata rahatA hai, vaha saccA bhikSu hai| A True Monk A true monk is one who is not proud of his own lineage, beauty, gains and scriptural knowledge. Thus discarding all pride, he remains deeply immersed in the spiritual contemplation. 88

Page #100
zramaNa kauna ? mAtra zira muMDana se koI zramaNa nahIM hotA, sirpha om kA jApa karane se koI brAhmaNa nahIM hotA, kevala araNya meM rahane se koI muni nahIM hotA aura kuza kA vastra pahanane mAtra se koI tApasa nahIM hotaa| Who is Sramana ? One does not become a monk merely by tonsuring, nor a Brahmana only by reciting the Onkara Mantra, nor a Muni by living in the forest, nor a hermit only by wearing clothes woven out of Kusa grass. samatA se zramaNa vyakti samatA se zramaNa hotA hai, brahmacarya ke pAlana se brAhmaNa hotA hai, jJAna se muni hotA hai aura tapa se tapasvI hotA hai| A Sramana by Equanimity A person becomes a monk by equanimity, a Brahmana by practising celibacy, an ascetic by acquiring knowledge and a hermit by his austerities. 89

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********************** ******* karma se brAhmaNa apane-apane karmoM ke anusAra hI vyakti brAhmaNa, kSatriya, vaizya yA zUdra banatA hai| A Brahmana by His Deeds According to one's deeds, one becomes a Brahmana or a Ksatriya or a Vaisya or a Sudra. Agama kI A~kha anya saba prANI indriyoM kI A~khavAle haiM, kintu sAdhu Agama kI A~khavAlA hai / Eyes of the Agamas Unlike other persons, the self-realised monk sees through the eyes of the Agamas. 90 ********************************

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dIkSA tinake aura sone meM jaba sama buddhi rahatI hai, tabhI use dIkSA (pravrajyA) kahA jAtA hai| Initiation He who looks at both straw and gold alike, is said to be truly initiated. kaSTa-sahana eka maiM hI ina kaSToM se pIr3ita nahIM hU~ kintu duniyA meM anya prANI bhI pIr3ita haiM yaha socakara jJAnI puruSa kaSTa par3ane para amlAna bhAva se unheM sahana kre| Suffering Afflictions "It is not myself alone who suffers but all creatures in the world suffer too", thus a wise man should ruminate and patiently bear the afflictions that befall him, without giving way to his passions. 91

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sAdhaka suvratI sAdhaka kama khAye, kama piye aura kama bole| Aspirant A self-restrained aspirant should eat, drink and talk less. tyAgI kauna ? jo vyakti vastra, gaMdha, alaMkAra, strI aura zayyA kA upabhoga (unake nahIM prApta hone se) nahIM karatA, vaha tyAgI nahIM hai| kintu jo manohara aura priya bhoga upalabdha hone para bhI unakI ora se pITha phera letA hai aura svayaM icchA se bhogoM ko chor3a detA hai, vahI saccA tyAgI hai| Renouncer He who is unable to enjoy apparels, cosmetics, jewellery, women and cosy cushions (because of their non-availability) is not a true renouncer. On the other hand, a person who turns his back to all wordly pleasures and dear objects easily available to him is a true renouncer. 92

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******************************** dharma ke dvAra kSamA, saMtoSa, saralatA aura namratA --ye cAra dharma ke dvAra haiM / Gateways of Dharma Forgiveness, contentment, simplicity and modesty-these form the four gateways of Dharma. dharma kI dhurA dharma kI dhurA ko khIMcane ke lie dhana kI kyA AvazyakatA hai ? vahA~ to sadAcAra kI jarUrata hai| Wheel of Righteousness Not wealth (but nobility of conduct) is necessary for moving the wheel of righteousness. 93 ********************************

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zrAvaka-dharma zrAvaka dharma ke bAraha prakAra haiM--pA~ca aNuvrata, tIna guNavrata aura cAra zikSA-vrata / Religion of a Householder The twelve kinds of vows prescribed for a householder consist of the five primary vows (Anuvratas), the three meritorious vows (Gunavratas) and the four disciplinary vows (Siksavratas). pA~ca aNuvrata hiMsA, asatya vacana, corI, abrahmacarya tathA parigraha-ina pA~ca pApoM se sImita mAtrA meM virati aNavrata hai| Five Primary Vows Partial abstinence from violence, falsehood, stealing, carnality and possessiveness are the five primary vows (Anuvratas). 94

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dharma kahA~ kareM ? dharma gA~va meM bhI ho sakatA hai aura vana meM bhii| kyoMki vastutaH dharma kA sambandha na gA~va se hai aura na vana se hI, vaha to aMtarAtmA se hai| Where to Practise Religion ? Populous town, village or forest has no relevance to the practice of Dharma as it is the self in which Dharma abides. sAta kuvyasana parastrI-gamana, juA, zarAba, zikAra, kaThora-vacana, kaThora daMDa aura corI-ye sAta kuvyasana haiM, jo eka gRhastha ke lie tyAjya haiN| Seven Vices Extra-marital affairs, gambling, drinking, hunting, harsh-speech, cruel punishment and theft-these are the seven vices which a householder must abstain from. 95

Page #107
juA A~kho se aMdhA manuSya, bAkI saba indriyoM se jAnatA hai, kintu jue meM aMdhA manuSya sabhI iMdriyoM ke hone para bhI kucha nahIM jAna paataa| Gambling A blind person is able to apprehend various things through all other senses, but a person who indulges in gambling is unable to apprehend anything, though he possesses all senses. mA~sAhAra mA~sAhAra se vyakti meM darpa bar3hatA hai, darpa se zarAba pIne kI icchA hotI hai aura phira vaha juA khelatA hai| isa prakAra eka mA~sAhAra se hI vaha sAre doSa prApta kara letA hai| Meat-Eating Consumption of meat arouses one's passions; this leads him to taking intoxicants and indulging himself in gambling. Thus he falls a prey to all the vices. 96

Page #108
avirodhI dharma, artha aura kAma ko bhale hI anya koI paraspara virodhI mAnate hoM, kintu jinavANI ke anusAra yadi ve maryAdAnukUla vyavahAra meM lAye jAte haiM, to ve avirodhI haiN| Non-Contradiction Some view righteousness, wealth and pleasure as mutually contradictory. However Jaina faith propounds that if these are imbibed in a balanced way, then they are non-contradictory. jIvana sabako priya sabhI prANiyoM ko AyuSya priya hai, sukha anukUla hai, duHkha pratikUla hai, vadha apriya hai, jIvita rahanA priya hai| saba lambe jIvana kI kAmanA karate haiN| pratyeka ko apanA jIvana priya hotA hai| Life is Dear to All All living beings love their life, they wish to relish pleasure, dislike misery. Nobody likes to be killed; they wish to enjoy life and love to live long. Life is dear to everyone. 97

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ahiMsA jJAnI ke jJAna kA sAra yahI hai ki vaha kisI bhI prANI kI hiMsA nahIM kre| ahiMsA aura samatA--yahI zAzvata dharma hai| ise smjheN| . Non-Violence Not to kill any living being is the quintessence of all wisdom. Certainly, one has to understand that non-violence and equality constitute eternal Dharma. maitrI-bhAva saba jIvoM ke prati maitrI-bhAva rakhanA caahiye| Friendliness One should be friendly towards all creatures. 98

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satyavAdI satyavAdI vyakti mAtA kI taraha vizvasanIya, guru kI taraha pUjya aura svajana kI bhA~ti sabako priya hotA hai| Truthful A person who speaks the truth becomes trustworthy like a mother, venerable like a preceptor, and dear to everyone like a kinsman. asatya-vacana isa loka meM asatya-vacana sabhI satpuruSoM dvArA niMdita hai| sabhI prANiyoM ke lie vaha avizvasanIya hai| isalie asatya kA tyAga kreN| Falsehood In this world, falsehood is condemned by all saints. A person who utters a lie is trusted by none. Hence one should give up falsehood. 99

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******************************** corI lobha ke bar3hane para manuSya ucita-anucita kA vicAra nahIM karatA tathA apanI mauta kI bhI paravAha nahIM karate hue corI karatA hai| Theft Under the influence of greed, a man fails to discriminate between good and evil and indulges in theft without caring even for his own life. brahmacarya striyoM ke saba aMgoM ko dekhate hue bhI jo unake prati mohita yA Asakta nahIM hotA, vahI vAstava meM atyanta kaThina brahmacarya vrata kA pAlana karatA hai| Celibacy He who is neither infatuated nor attracted even after observing feminine charms, really observes the most difficult vow of celibacy. 100 ********************************

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******************************** corI ke rUpa paradhana kI icchA, unameM Asakti, tRSNA, gRddhi, asaMyama, paradhanaharaNa, kUTatola-mApa aura binA dI huI vastu lenA ye saba corI ke hI rUpa haiN| Forms of Stealing Attraction for other's property, attachment, desire, non-restraint, greed, malpractices in trade and taking other's articles without permission-all these amount to stealing. parigraha jIva parigraha ke nimitta hiMsA karatA hai, asatya bolatA hai, corI karatA hai, maithuna kA sevana karatA hai aura atyadhika Asakti karatA hai| isa taraha parigraha pApoM kI jar3a hai| Possessiveness It is on account of attachment that a person commits violence, utters lies, commits theft, indulges in sex and develops a yearning for unlimited hoardings. 101 *********************************

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mUrchA mUrchA hI parigraha hai| Attachment Attachment is possessiveness. anAsakti jisa prakAra kIcar3a meM par3A huA sonA kIcar3a se lipta nahIM hotA, usI prakAra jJAnI saMsAra ke padArthoM meM Asakta nahIM rahane ke kAraNa karma karatA huA bhI lipta nahIM hotaa| kintu jisa prakAra lohA kIcar3a meM par3akara jaMga-grasta ho jAtA hai, vaise hI ajJAnI rAga-bhAva ke kAraNa karma karatA huA lipta ho jAtA hai| Detachment Just as gold fallen in the sludge remains untainted, so also a self-realised person even while doing his worldly duties is not tainted by karmas. On the other hand, just as iron gets rusty when it falls in the sludge, so also an ignorant person due to attachment while doing his duties, is bound by karmas. ___ 102

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taTastha bhAva sAdhaka na jIne kI AkAMkSA kare aura na marane kI kAmanA kre| vaha jIvana aura maraNa donoM meM hI kisI taraha kI Asakti na rakhe, taTastha bhAva se rhe| Non-Attachment A spiritual aspirant should neither cherish a desire to live nor long for death. He should remain neutral and have non-attachment for life as well as death. sahI anazana-tapa vAstava meM vahI anazana-tapa sahI hai, jisase mana meM amaMgala kI ciMtA utpanna na ho, indriyoM kI hAni (zithilatA) na ho tathA mana, vacana va kAyA rUpa yogoM kI hAni (girAvaTa) na ho| True Fasting That fasting is auspicious when the person observing it does not entertain any inauspicious thought, when his senses do not become weak and when the activities of his mind, speech and body remain unimpaired. 103

Page #115
sarvazreSTha yajJa tapa jyoti hai, jIva jyotisthAna hai, mana, vacana va kAyA ke yoga kar3achI hai, zarIra kArISAMga (gobara ke kaMDe) hai, karma jalAyA jAnevAlA IMdhana hai, saMyama-yoga zAnti-pATha hai| maiM isa prakAra kA yajJa karatA hU~ jise RSiyoM ne zreSTha batAyA hai| The Greatest Sacrifice I perform the sacrifice which has been regarded as the greatest by the sages wherein austerity is the fire, the self is the hearth, right exertion is the sacrificial ladle, karma is the fuel, self-restraint and tranquillity are the oblations. karmoM kI nirjarA jaise eka vizAla tAlAba meM pAnI Ane ke mArgoM ke roka diye jAne para, usameM saMcita jala ulIcane se samApta ho jAtA hai, usI prakAra eka saMyamI puruSa ke navIna pApa-karmoM ke pravAha ke roka diye jAne para, karor3oM bhavoM ke saMcita karma tapa dvArA vinaSTa ho jAte haiN| Annihilation of Karmas As a large tank, when its supply of water has been blocked, gets gradually drained by consumption so do the karmas of a self-restrained monk accumulated over millions of births get annihilated by austerities, if there is no fresh influx of karmas. 104

Page #116
sahanazIlatA sajjana puruSa durjanoM ke niSThura, apamAnajanaka evaM kaThora vacana bhI samabhAvapUrvaka sahana karate haiN| Patience Noble persons patiently bear the harsh, wounding and humiliating utterences of the wicked. dhairyasampanna vaha kauna-sA kaThina kArya hai jise dhairyazIla vyakti sampanna nahIM kara sakatA ? The Courageous No task daunts the courageous. 105

Page #117
samatA bhAva tinake aura sone meM, zatra aura mitra meM samabhAva rakhanA hI sAmAnyika hai| Equality To treat as equal a piece of straw and gold, a friend and a foe constitutes Samanyika (equality). uttama kSamA deva, manuSya aura pazuoM dvArA ghora va bhayaMkara upasarga pahu~cAye jAne para bhI jo krodha se tapta nahIM hotA, usake uttama kSamAdharma sAdhita hotA hai| Perfect Forgiveness His forbearance is perfect, who does not get excited with anger even when terrible afflictions are caused to him by celestials, human beings and animals. . 106

Page #118
kSamA-bhAvanA maiM saba jIvoM ko kSamA karatA huuN| saba jIva mujhe kSamA kreN| merA saba prANiyoM ke prati maitrI-bhAva hai| merA kisI se bhI vaira nahIM hai| Forgivance I forgive all living beings, may all living beings forgive me. I cherish friendliness towards all and harbour enmity towards none. kSamA krodha ko jIta lene se kSamA-bhAva jAgrata hotA hai| Forgiveness When anger is conquered, the spirit of forgiveness springs in the soul. 107

Page #119
sAralya jo citta meM kuTila vicAra nahIM lAtA, kuTila kArya nahIM karatA, kuTila vacana nahIM bolatA aura apane doSoM ko nahIM chipAtA, usake Arjava-dharma (sAralya) siddha hotA hai| Straight-Forwardness He who does not think crookedly, does not act crookedly, does not speak crookedly and does not hide his own weaknesses, observes the virtue of straight-forwardness. dhIra puruSa ! he dhIra puruSa ! AzA, tRSNA aura svacchaMdatA kA tyAga kr| ___Serene One ! O Serene One ! Give up all expectations, desires and prodigality. 108

Page #120
abhimAnI abhimAnI puruSa sabakA vairI ho jAtA hai| vaha isa loka aura paraloka meM nizcaya hI kalaha, vaira, bhaya, duHkha aura apamAna ko prApta hotA hai| Proud A person who is proud is disliked by all. He definitely confronts conflicts, enmity, fear, grief and disrespect in this world and the next. gopanIya bAta kisI kI koI gopanIya bAta ho, to use nahIM kahanA caahie| Secrets One should not reveal the secrets of others. 109

Page #121
namratA abhimAna ko jIta lene se mRdutA (namratA) utpanna hotI hai| Modesty When pride is overcome, a person becomes modest. saMtuSTa jo apane prApta lAbha meM saMtuSTa rahatA hai, aura dUsaroM ke lAbha kI icchA nahIM karatA, vaha sukhapUrvaka sotA hai| Content A person who is content and does not desire a share in other's profits sleeps happily. 110

Page #122
abhaya-dAna mRtyu-bhaya se bhayabhIta jIvoM kI rakSA karanA abhaya-dAna hai| yaha saba dAnoM kA ziromaNi hai| Protection to All Giving protection to living beings in fears of death is known as Abhayadana, which is supreme amongst all charities. dAna dAna cAra prakAra kA hai--AhAra, auSadha, zAstra-jJAna aura abhy| yaha cAra prakAra kA dAna gRhasthoM ke lie dene yogya kahA gayA hai| Charity Charity is of four kinds: Food, medicines, scriptural knowledge and protection to living beings. This four-fold charity is declared worthy of performance. 111

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zikSA evaM svAdhyAya LEARNING AND MEDITATION

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svAdhyAya AMtarika va bAhya bAraha prakAra ke tapoM meM svAdhyAya ke samAna tapa na to hai, na huA hai aura na hogaa| Scriptural Study Among the twelve internal and external austerities, there is none that equals or will be equal to the study of scriptures. svAdhyAya se lAbha svAdhyAya se Atma-hita kA jJAna, bure vicAroM kA nivAraNa, nitya nayA vairAgya, cAritra meM majabUtI, tapa, uttama vicAra va paropakAra kI bhAvanA jAgrata hotI hai| Benefits of Scriptural Study Svadhyaya enables one to acquire knowledge of the self, subjugation of evil thoughts, inclination for renunciation, strength of conduct, austerity, supreme disposition and benevolence. 115

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dharma kA AdhAra vinaya jina - zAsana kA AdhAra hai| saMyama tathA tapa se vinIta bananA caahiye| jo vinaya se rahita hai, usakA kaisA dharma aura kaisA tapa? Basis of Faith Humility is the foundation of Jaina faith. The practice of self-restraint and austerity should make one humble and modest. To a person who is not humble, righteousness and austerity are of no avail. AjJAkArI jo ziSya AjJAkArI haiM, zAstroM ke jJAtA haiM aura vinayazIla haiM, ve isa dustara saMsAra-sAgara ko tairakara karmoM kA kSaya karate haiM aura uttama gati ko prApta karate haiN| Obedient Disciples who are obedient, who are well-versed in religion and who are humble traverse the difficult ocean of birth and death and attain emancipation. 116

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vinaya vinaya svayaM tapa hai aura vaha AbhyaMtara tapa hone se zreSTha dharma hai| Humility Humility is itself austerity and being an internal austerity, it is great Dharma. suvinIta avinIta ko vipatti prApta hotI hai aura suvinIta ko sampatti-ye do bAteM jisane jAna lI haiM, vahI zikSA prApta kara sakatA hai| Modest He who is modest gains knowledge and he who is arrogant fails to gain it. Only he who knows these two axioms can be educated and enlightened. 117

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vidyA evaM vinaya vinayapUrvaka par3hI gaI vidyA, loka-paraloka meM sarvatra phalavatI hotI hai| vinayahIna vidyA usI prakAra niSphala hotI hai, jisa prakAra jala binA dhAnya kI khetii| Learning and Humility Learning tempered with humility is beneficial in this world and the next. Just as a plant cannot grow without water, learning will not be fruitful without humility. caMcala citta jo bA~dhane para bhI eka sthAna para sthira nahIM rahatA, rokane para bhI cAroM ora ghUmatA hI rahatA hai, vaha caMcala citta dhyAna ke dvArA hI zAnta hotA hai| Fleeting Mind The irresolute and fleeting mind which is difficult to be controlled becomes steadfast and tranquil by meditation. 118

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zruta-jJAna zAstroM ke adhyayana ke dvArA jJAna aura citta kI ekAgratA milatI hai| vyakti svayaM dharma meM sthira hotA hai aura dUsaroM ko bhI sthira karatA hai tathA zrutasamAdhi prApta karatA hai| Scriptural Study By scriptural study, one acquires knowledge, has concentration of mind, is fixed in religion and helps others to be so fixed. Thus he gets absorbed in contemplation of Sutras. ___ pA~ca bAdhAe~ abhimAna, krodha, pramAda, roga aura Alasya-ina pA~ca bAdhAoM ke kAraNa zikSA prApta nahIM hotii| Five Obstacles Pride, anger, carelessness, illness and idleness--these are the five obstacles in the path of acquiring knowledge. 119

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******************************** viSaile kA~ToMvAlI latA jisa prakAra viSaile kA~ToMvAlI latA se veSTita hone para amRta vRkSa kA bhI koI Azraya nahIM letA, usI prakAra dUsaroM kA tiraskAra karanevAle vidvAn ko bhI koI nahIM puuchtaa| Thorny Creepers Just as no one seeks shelter under a tree surrounded by thorny creepers although laden with sweet fruits, so also none prefers the company of a scholar who abuses others. adhyayana ke yogya nahIM cAra prakAra ke puruSa zAstrAdhyayana ke yogya nahIM hote--avinIta, caTorA, jhagar3AlU aura dhuurt| Unfit for Instruction Four types of people are not worthy of acquiring scriptural knowledge--the vain, the greedy, the quarrelsome and the deceitful. 120

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AcArya jaise eka dIpa se saikar3oM dIpa jala uThate haiM aura vaha svayaM bhI jalatA rahatA hai, vaise hI AcArya dIpaka ke samAna hote hai, ve svayaM prakAzamAna rahate haiM aura dUsaroM ko bhI prakAzita karate haiN| Acharyas Just as a lamp lights hundreds of other lamps and yet remains lighted so are the Acharyas who enlighten others and remain enlightened themselves. viveka vivekapUrvaka calanevAlA, vivekapUrvaka khar3A honevAlA, vivekapUrvaka baiThanevAlA, vivekapUrvaka sonevAlA, vivekapUrvaka bhojana va bAtacIta karanevAlA vyakti pApa-karma kA baMdhana nahIM krtaa| Discretion An aspirant, who is vigilant while standing, vigilant while sitting, vigilant while sleeping, vigilant while eating and vigilant while talking is not bound by evil Karmas. 121

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nirlepa yadi sAdhaka pratyeka kArya vivekapUrvaka karatA hai, to vaha jala meM kamala kI bhA~ti jagat meM nirlepa rahatA Uncontaminated If an aspirant is vigilant in all his activities, he remains uncontaminated like the lotus in water.. vaktA ke guNa AtmArthI puruSa yathArtha, parimita, saMdeharahita va paripUrNa vacana bole| usake vacana vAcAlatArahita va kisI ko bhI udvigna karanevAle na hoN| Qualities of Speaker A wise ascetic should speak exactly what he has seen; his speech should be brief, free from ambiguity and clearly expressed. His speech should neither be deceptive nor cause anxiety to anyone. 122

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******* * * ******************** * * vANI-viveka sAdhaka binA pUche na bole, gurujana vArtAlApa kara rahe hoM taba bIca meM na bole, dUsaroM kI cugalI na khAe aura kapaTayukta asatya kA tyAga kre| Restraint in Speech A wise person neither speaks without being asked nor should he interrupt when another person is speaking. He should not indulge in back-biting others and should avoid deceitful untruth. se parakhanA pahale buddhi se parakhakara phira bolanA caahiye| andhA vyakti jisa prakAra patha-darzaka kI apekSA rakhatA hai usI prakAra vANI buddhi kI apekSA rakhatI hai| Guidance of the Intellect One should speak after ripe reflection. Just as a blindman needs the help of a guide to show him the path, speech also requires the guidance of the intellect. 123

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vacana kA uddezya . vacana kI phalazruti hai-arthjnyaan| jisa vacana ke bolane se artha kA jJAna nahIM ho usa vacana se kyA lAbha? Purpose of Speech The purpose of speech is to impart the truth. That speech is fruitless which does not throw light on the truth. vANI kA vinaya hitakArI, madhura, saMkSipta aura vicArapUrvaka bolanA vANI kA vinaya hai| Proper Speech That speech is proper which is beneficial, moderate, measured and affable. 124

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sIkha AlasI sukhI nahIM ho sakatA, nidrAlu vidyAdhyAyI nahIM ho sakatA, mamatva rakhanevAlA vairAgyavAn nahIM ho sakatA aura hiMsaka dayAlu nahIM ho sktaa| Instruction An indolent person can never be happy, a lethargic can never acquire knowledge, a person with attachment can never acquire renunciation and one who has a violent attitude cannot be compassionate. avasara bAra-bAra nahIM sadbodha prApta karane kA avasara bAra-bAra milanA sulabha nhiiN| Opportunity not Again and Again It is not possible to get enlightenment again and again. 125

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jAgrata manuSyo ! satata jAgrata rho| jo jAgatA hai, usakI buddhi bar3hatI hai| jo sotA hai, vaha dhanya nahIM hai| dhanya vaha hai jo sadA jAgarUka rahatA hai| Vigilant Oh men ! always be vigilant. He who is vigilant gains more and more knowledge. He who is invigilant is not blessed. Blessed is he who always remains vigilant. . avilamba vilamba mata karo ! jo kArya kala karoge, vaha Aja hI kara lo| kyoMki nirdayI mRtyu kisI bhI kSaNa Akara daboca legii| Immediacy Do not procrastinate. What you have to do tomorrow, do it today itself, for lurking death may lay its cruel hands on you at any moment. 126

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nirbhaya jisake hRdaya meM saMsAra ke prati vairAgya utpanna karanevAlI, zalya-rahita, daMbha-zUnya, merU parvata ke samAna niSkaMpa aura dRDha jinabhakti hai, use saMsAra meM kisI kA bhaya nahIM hai| : Fearless A person who has firm devotion towards Jina like the steady mountain Meru, has inclination for renunciation and is free from defects of conduct, will have no fear in this world. AhAra sAdhaka svAda yA AnaMda ke lie AhAra nahIM karate; ve svAdhyAya meM pravRtti ke lie Avazyaka ho, utanA mAtra hI AhAra karate haiN| Diet The noble aspirants do not consume food for taste or pleasure; they regulate their diet solely for religious pursuits. 127

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* ***** **** * *** ***** * *** ** ** * *** * sarasa bhojana adhika rasayukta bhojana AtmArthI puruSa ke lie tAlapuTa (tatkAla prANaghAtaka viSa) kI taraha hotA hai| Flavoured Food Excessively flavoured food is an instant poison for an aspirant. svayaM apane vaidya jo vyakti hitAhArI, mitAhArI aura alpAhArI haiM, unheM kisI vaidya se cikitsA karAne kI AvazyakatA nahIM pdd'tii| ve svayaM hI apane vaidya haiM, cikitsaka haiN| Own Physicians Those who take wholesome and healthy food, in lesser quantity, never fall sick and do not need the services of a physician. They are their own physicians. 128

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rAtri bhojana varjanIya rAtri ko bhojana karanA varjanIya hai| Night Food Prohibited Intake of food after sunset is prohibited. saMgati saMgati se hI bodhi kI vRddhi hotI hai aura saMgati se hI vaha naSTa ho jAtI hai| jaise kamala ke saMsarga se jala sugaMdhita ho jAtA hai aura agni Adi ke sambandha se uSNa aura virs| Company The company of the pious enhances one's wisdom and the company of the wicked distorts one's understanding. Just as water becomes aromatic in contact with fragrant lotus, but tepid and tasteless in contact with fire. 129

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kalyANakArI mitra jitendriya va jJAnavAna sAdhaka ahiMsA evaM samyaktva ko ThIka prakAra se jAnakara sadaiva kalyANakArI mitra kA hI sAtha kreN| Wise Friend Knowing righteousness and non-violence in its entirety, the equanimous and restrained aspirant should always seek the company of the wise friend. durjana durjana kI saMgati karane se sajjana kA bhI mahattva gira jAtA hai, jaise ki mUlyavAn mAlA murde para DAlane se nikkamI ho jAtI hai| The Wicked The reputation of a noble person gets tarnished in the company of the wicked people just as a fragrant garland becomes worthless when offered to a dead body. 130

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durvinIta jo vyakti durvinIta hai, use sadAcAra kI zikSA nahIM denI caahiye| bhalA jisake hAtha-paira kaTe hue haiM, use alaMkAra kyoM diye jAyeM ? Immodest A person who is not modest should not be instructed about right conduct; of what use are the ornaments for the person whose hands are muted ? dhyAna jaise manuSya ke zarIra meM sira aura vRkSa meM usakI jar3a mukhya hai, vaise hI sAdhu ke samasta dharmoM kA mUla dhyAna hai| Meditation Just as the head is most important to the body and the roots to a tree, meditation is fundamental to all religious practices of a monk. - 131

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sAmAyika jIvana aura maraNa, lAbha aura hAni, saMyoga aura viyoga, mitra aura zatru tathA sukha aura duHkha meM rAga-dveSa rahita bhAva hI sAmAyika hai| Samayika (Equanimity) Samayika is to be devoid of attachment and aversion and to be indifferent to life and death, gain and loss, fortune and misfortune, friend and foe, joy and sorrow. dhyAna-rUpI agni jaise cirasaMcita IMdhana ko vAyu se uddIpta agni tatkAla jalA DAlatI hai, vaise hI dhyAna-rUpI agni aparimita karma-IMdhana ko kSaNabhara meM bhasma kara DAlatI hai| Fire of Meditation Just as fire fanned by powerful winds destroys heaps of firewood in no time, so also the fire of meditation destroys heaps of Karmas in a moment. __132

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dhyAna kA phala jisakA mana dhyAna meM lIna hai, vaha puruSa kaSAya se utpanna IrSyA, viSAda, zoka Adi mAnasika duHkhoM se pIr3ita nahIM hotaa| Fuits of Meditation A person whose mind is absorbed in meditation is not perturbed by jealousy, dejection and grief, nor by miseries born of passions. 133

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************************** Wan vividha MISCELLANEOUS **** ********************************

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******************************** putra cAra prakAra ke putra hote haiM kucha putra guNoM kI dRSTi se apane pitA se bar3hakara hote haiM, kucha pitA ke samAna hote haiM, kucha pitA se hIna hote haiM aura kucha putra vaMza kA sarvanAza karanevAle--kulAMgAra hote 1 Sons There are four types of sons: Some are more virtuous than their fathers, some are evenly matched, while some are more worthless than their fathers and some sons are so lacking in character that they bring disgrace to the family. 137 ********************************

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bheMTa cAra prakAra kI saMgatikucha manuSyoM kI bheMTa acchI hotI hai, kintu sahavAsa acchA nahIM hotaa| kucha kA sahavAsa acchA rahatA hai, bheMTa nhiiN| kucha kI bheMTa bhI acchI hotI hai aura sahavAsa bhI acchA hotA hai| kucha kA na sahavAsa acchA hotA hai aura na bheTa hI acchI hotI hai| Meetings Meetings are of four kinds: With some an encounter may be pleasant but their company may not be good, while with some others an encounter may not be pleasant but their company may be enriching. However, with some the encounter as well as their company are rewarding while with some others the encounter as well as their company are harmful. 138

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cAra prakAra ke dAnI megha ke samAna dAnI bhI cAra prakAra ke hote haiM--kucha bolate haiM dete nhiiN| kucha dete haiM kintu kabhI bolate nhiiN| kucha bolate bhI haiM aura dete bhI haiN| kucha na bolate haiM aura na dete haiN| Four Types of Philanthropists Like the clouds, philanthropists are of four kinds--some talk proudly of donating but do not donate, some donate liberally but do not utter a word about it, some donate as well as indulge in self-appraisal while some others neither speak nor donate. mAnavIya guNa saralatA, vinamramA, dayAlutA, amatsaratA-ye cAra taraha ke vyavahAra mAnavIya guNa haiM, jinase manuSya-bhava prApta hotA hai| Human Virtues Simplicity, humility, compassion and serenity--these are the four virtues that enable the soul to acquire human existence. 139

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abhavya abhavya jIva kitane hI zAstroM kA adhyayana kara le, kintu phira bhI vaha apanA svabhAva nahIM chodd'taa| sA~pa cAhe kitanA hI dUdha pI le, kintu apanA viSailA svabhAva nahIM chodd'taa| Non-Liberatable A non-liberatable person may study innumerable scriptures but he remains unable to shed his wicked nature. However much milk a snake may drink, it is unable to give up its poisonous nature. gupta pApa jisa prakAra koI chipakara viSa pI letA hai, to kyA vaha usa viSa se nahIM maregA ? avazya mregaa| usI prakAra jo chipakara pApa karatA hai, to kyA vaha usase dUSita nahIM hogA ? avazya hogaa| Secret Sin Will a person who drinks poison in secrecy not die ? Surely he will die. So also will a person who sins in secrecy not get corrupted ? Surely he will. 140

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ucca aura nIca kula yaha puruSa aneka bAra ucca aura nIca gotroM ko bhugata cukA hai| ataH na yahA~ koI ucca hai na niic| isalie vaha ucca gotra kI spRhA na kre| isa saccAI ko jAna lene para kauna gotravAdI hogA? kauna mAnavAdI hogA ? aura kauna kisI gotra meM Asakti dikhAyegA ? High and Low Caste Every person has been born several times in high caste as well as in low caste; hence none is either high or low. After knowing this, who will feel proud of taking birth in respectable of high caste ? And who will evince attachment to any particular caste ? vartamAna kSaNa jo kSaNa vartamAna meM upasthita hai, vahI mahattvapUrNa hai, yaha jAnakara use saphala banAnA caahie| Present Moment The present moment is important, strive to make it fruitful. 141

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duHzIla jaise sar3e hue kAnoMvAlI kuttiyA sabhI sthAnoM se nikAlI jAtI hai, usI taraha duHzIla evaM gurujanoM ke pratikula AcaraNa karanevAlA aura vAcAla vyakti sabhI sthAnoM se apamAnapUrvaka nikAla diyA jAtA III-Natured Just as a diseased bitch is driven away from everywhere, so also the illnatured, insubordinate and talkative disciple is expelled disgracefully from all places. tiraskAra jo dUsaroM kA tiraskAra karatA hai, vaha dIrghakAla taka janma va maraNa ke cakra meM bhaTakatA rahatA hai| Humiliation He who scorns others wanders aimlessly in the cycle of births. 142

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*** * * ** * * * * * * * * ** * ** * ** ** * * * * * * * gopanIya bhikSu kAnoM se bahuta-sI bAteM sunatA hai aura A~khoM se bahuta kucha dekhatA hai| kintu ye sArI bAteM logoM ko kahanA ucita nahIM maante| Secrecy A monk hears many things with his ears and sees many things with his eyes but it is not proper to reveal all such things in public. ___ vyartha pralApa 'yaha merA hai aura yaha merA nahIM hai, yaha maiMne kiyA hai aura yaha maiMne nahIM kiyA"-isa prakAra vRthA pralApa karate hue hI kAlarUpI cora prANoM ko hara letA hai| phira dharma meM yaha pramAda kyoM ? Futile Gossips "I have this and not that, I have done this and not that", even while a man fondles such thoughts, death lays its jaws on him. Why then should a person be indolent? 143

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******************************** paradoSa darzana durjana apane bar3e doSoM ko jAnate hue bhI anadekhA kara detA hai kintu dUsaroM ke rAI jaise choTe doSoM ko bhI parvata jaisA bar3A banA detA hai / Seeing Other's Faults The wicked does not make light of his own major faults but invariably blows out of proportion even the minor faults of others. pachatAvA jo samaya para apanA kArya kara lete haiM, ve bAda meM nahIM pachatAte / Remorse Those who exert themselves at the proper time, do not repent afterwards. 144 ********************************

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sevA sevA (vaiyAvRttya) se AtmA tIrthaMkara hone jaise utkRSTa puNya karma va gotra kA upArjana karatI hai| Service By service one acquires the meritorious karmas which bring about for him the form and status of a Tirthankara. apramAda jaise kuza kI noMka para osa-bindu kucha hI samaya ke lie TikatA hai, mAnava jIvana bhI vaisA hI asthira hai| he jIva ! tU kSaNabhara ke lie bhI pramAda mata kr| Carelessness As dew drops last but for a while on the tips of Kuca grass (a species of grass), so is the life of man. Oh man ! be not careless even for a while. 145

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nirlipta jaise kamala zarada Rtu ke nirmala jala se bhI nirlipta rahatA hai, vaise hI tU apanI sArI AsaktiyoM ko chodd'| he jIva ! kSaNabhara ke lie bhI pramAda mata kr| Unattached Just as the lotus remains unaffected from the autumnal water, you too should give up all attachments. Oh Gautama ! be not careless even for a while. asthira jIvana jaise samaya Ane para vRkSa ke patte pIle par3ate hue pRthvI para jhar3a jAte haiM, usI taraha manuSya jIvana bhI Ayu zeSa hone para samApta ho jAtA hai| he gautama ! (jIva !) kSaNabhara ke lie bhI pramAda mata kr| Unstable Life Oh Gautama ! just as the dry leaves of a tree wither away, so also, when the duration of life terminates, human life too comes to an end. Therefore, be not careless even for a while. 146

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durlabha manuSya-bhava nizcaya hI manuSya-yoni meM janma pAnA bahuta durlabha hai| sabhI prANiyoM ko vaha bar3e dIrghakAla ke bAda prApta hotA hai| karmoM ke phala bar3e gAr3ha hote haiN| he jIva ! kSaNabhara ke lie bhI pramAda mata kr| Rarity of Human Birth It is indeed very difficult to acquire human birth. One acquires it after a very long span of time for the karmas that bind the soul are very powerful. Therefore, Oh Gautama ! be not careless even for a while. kinAre para kyoM khar3e ? jaba tU vizAla sAgara ko taira cukA hai, taba taTa para Akara kyoM khar3A hai ? pAra pahu~cane ke lie zIghratA kr| he jIva ! kSaNabhara ke lie bhI pramAda mata kr| Why Standing Near the Shore ? When you have crossed the mighty ocean, why are you standing at the shore ? Hurry to go across. Oh man ! be not careless even for a while. ___147 **** *** *** * *** **** ** *** *** ** ** **

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******************************** jinavANI kA sAra jo tuma apane lie cAhate ho, vahI dUsaroM ke lie bhI cAho tathA jo tuma apane lie nahIM cAhate, vaha dUsaroM ke lie bhI mata cAho / yahI jinazAsana kA sAra hai / Essence of Jina Dharma What you desire for yourself desire for others too; what you do not desire for yourself, do not desire for others too-this is the essence of Jina Dharma. zAstroM kA sAra prarUpaNA kA sAra hai-AcaraNa / AcaraNa kA sAra (aMtima phala) hai-- nirvANa | Essence of Preaching The essence of preaching is practice and the fruit of practice is emancipation. 148 ********************************

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saMdarbha grantha-sUcI AcArAMga sUtra uttarAdhyayana sUtra dazavakAlika sUtra sUtrakRtAMga sUtra Avazyaka niyukti dvAdazAnuprekSA dhyAna zataka pravacanasAra bhagavatI ArAdhanA zIla pAhuDa samayasAra RSibhASitam evaM anya References of Selected Works Acaranga Sutra Uttaradhyayana Sutra Dasavaikalika Sutra Sutrakstanga Sutra Avasyaka Niryukti Dvadasanupreksa Dhyana Sataka Pravacana-sara Bhagavati Aradhana Sila-Pahuda Samaya-sara Rsibhasitam and others 149

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SPRINGS OF JAINA WISDOM This booklet presents a selection of 230 thought-provoking aphorisms from the Jaina Agamic Texts. Each aphorism has an explanatory title with translation in Hindi and English. A practical guide, it will give peace and solace to the humanity suffering from grief and tension in present times. Dulichand Jain, born in 1936, is a writer and educationist. He regularly contributes articles on Jainism in many leading magazines and delivers Radio Talks on different aspects of Jainism. His other publications are: (1) Jinawani Ke Moti in Hindi and (2) Pearls of Jaina Wisdom in English. He is associated with Educational and Research Societies or Trusts. He serves as the President of Vivekananda Educational Trust and Vice-President of Vivekanada Educational Society, Chennai. He is the Secretary of Research Foundation for Jainology as well as Jain Vidyashram, Chennai.