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________________ Vol. II/No. 3. Eternal Wisdom 15 SUBHASHITA (subhASita) (Various quotations aiding the Eternal Wisdom). ON THE SENSES (indriya) AND THEIR OBJECTS (viSaya). sAMtyA krodho mRdutvena Kshantya Krodho Mrudutwena mAno mAyAjavena c| Mano Mayarjawena Cha, lobhazcAnIhayA jeyAH Lobhash-chanihaya Jeyaha kaSAyA iti saMgrahaH // 4-23 // Kashaya Iti Sangrahaha. 4-23. 4.23. The following is the collection of the ways to win over the Kashayas ( kaSAya) : by forgiveness (kSamA), anger (krodha) is won over; by humility (mRdutA) pride (mAna) is won over; by straight-forward open-hearted simplicity ( 37isfa), deceit (mAyA) is won over; and by desirelessness ( anicchA* contentment), greed is won over. vinoMdriyajayaM naiva kaSAyAn jetumiishvrH| hanyate haimanaM jADyaM na vinA jvalitAnalam // 4-24 // Winendriya-jayam Naiwa Kashayan Jetumishwaraha, Hanyate Haimanam Jadyam Na Wina Jwalitanalam. 4-24. 4.24. Just as it is not possible to disperse the bitter cold of winter without the burning fire; similarly, without victory (complete control) over the senses (indriya), man is powerlessin winning over the Kashayas (kaSAya). (The source of the above two verses is the Yoga Shastra Shri Hemchandracharya).
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________________ 16 Vol. II/No. 3. Eternal Wisdom ArUDhAH prazramazreNI zrutakevalIno'pi c| bhrAmyante'nantasaMsAraM ahoduSTena karmaNA // Arudhaha Prashrama-shrenim Shrutakewalinopi Cha, Bhramyantenanta - samsaram Aho-dushtena Karmana. Those who have started to climb the (exalted ) ladder of spiritual progress called Upashama - Shreni (3931# sut); those who have the complete knowledge of the scriptures ( a ); such souls nonetheless, when their unholy Karmas ( 7 ) come to, fruition, become prey to temptations (argar), and therefore, (by loosing everything gained after the tremendous effort), they have to suffer while spending an infinite (3987a) time again in this world (ait), (beacuse of successive births and rebirths). [ Explanation : When the Atma by increasingly purifying itself rises to higher and higher stages (called Gunasthana-IJUTEYTA), it is said to be on the exalted ladder (Shreni - guit). When the process of purification is through the suppression of one's Karmas, the ladder is known as Upashama Shreni. However, such an Atma invariably falls down and looses all that is gained. In the other exalted ladder known as Kshapaka Shreni ( 8797 quit ), however, it rises by destroying the Karmas; and finally when it climbs high enough it destroys the four Ghati Karmas (see page 12 of Vol. II / No. 2 of this Journal), and reaches Omniscience (901 ). To understand the subjects of Karma / Gunasthana / Shreni etc. more thoroughly the reader should refer to the following Granthas: Gunasthana Kramaroha, Tattwartha Sutra etc. and also to some of the verses of Prashamarati, (which would be published in due course in this Journal). The important point to realise is that even when one is immersed in the most severe penances, or has vast knowledge of the scriptures, even then, One must not trust one's senses (to be under full control), and should remain ever vigilant. The scriptures are full of examples of sages (e.g. Vishwamitra) who, inspite of vast spiritual progress, have fallen prey to such temptations (e.g. of the nymph Menaku). ] (Source Gnanasara (TART ) by Upadhyaya Shri Yashovijayji)
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________________ Vol. II/No. 3. Eternal Wisdom 17 guNakAriAI dhaNiyaM ghiirajjuniyantiAI tuha jiiv| niyayAiM iMdiyAI valliniattA turaMgutva // 94 // Gunakariaim Dhaniyam Dhiirajjuniyantiaim Tuha Jiwa, Niyayaim Indiyaim Walliniatta Turanguwwa. - 94. 94. O Jiwa (soul), just like a powerful horse who is well trained and harnessed (is of great use), similarly, by the harness which is a blend of courage, contentment and patience (dhiraMja), control your senses, and make them subservient to you, and they shall lead you to the many good qualities (that lie hidden) in yourself. pa succiya sUro ceva Su Chchiya Suro Chewa paMDio taM pasaMsimo nicca / / Pandio Tam Pasamsimo Nichcham, iMdiyacorehiM sayA na Indiya-chorehim Saya Na : laTiaM jassa caraNadhaNaM // 1 // Lutiam Jassa Charana dhanam. 1. With complete certainty we say : Only he is brave, only he is learned, and only his glory we always proclaim - whose wealth, which is his right conduct (cAritra), is not stolen by the thieves, that are his senses. [The source of the above two verses is Indriya - parajaya - shataka.. (iMdriyaparAjayazataka)]. suvaNNa rupassa upanyA. bhave siyA hu kelAsa samA asNkhyaa| narassa luddhassa na tehiM kiMci icchA hu AgAsa samA aNantiyA // 9-48 // Suwanna Rupassa Upawya Bhawe Siya Hu Kelasa Sama Asamkhaya, Narassa Luddhassa Na Tehim Kimchi Ichchha Hu Aagasa Sama Anantiya. 9-48. mumm
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________________ 18 Vol. No.II/No. 3. Eternal Wisdom 9-48. If a greedy .man earns enough silver and gold, which when heaped together, would be enough to form innumerable large mountains of the size of Kailash (i.e. the Himalayas ); even then he will not be satisfied in the slightest - because desires and wishes (503) have no end : they are like the unending interstellar space ( 341917). savvaM vilaviyaM gIyaM savvaM narse viddNbnnaa| savve AbharaNA bhArA, Hea THT CETTET 1183-8818 Savvam Wilawiyam Giyam Savvam Nattam Widambana, Savve Abharna Bhara, Savve Kama Duhawaha. 13-16. 13-16 All songs and music are nothing but a cry of sorrow for the Atma; all dramas and movies are a chatisement for the Atma; all ornaments are nothing but a burden to the Atma; and all the pleasures of the senses ( FIA ) necessarily bring only pain and unhappiness (3:2) to the Atma. [ The source of the above two verses is Uttaradhyayana Sutra (STRTETUAT LET) - a Jain Scripture ( Agam - 3TTA )]. maraNevi dINavayaNaM mANadharA je narA na jNpti| tevihu kuNaMti lalliM aristo TE TE TEST IE Ell Marnewi Dinawayanam Manadhara Je Nara Na Jampanii, Tewihu Kunati Lallim Balanam Neha Gahagahila. 66.
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________________ Vol. II/No. 3 Eternal Wisdom 66. Men who are full of pride, and who do not utter a single 'pity seeking word before others for help - even in the face of death; such men, get completely deluded, by coming under the influence of the planet that is love and passion. And then, they speak and behave themselves in presence of young women in the most pitiable manner, in order to please them. suTThavi maggijjato katthavi kayalIi natthi jaha saaro| 'iMdiyavisaesu tahA natthi F oga unang 113611 Suththuwimaggijjanto Katthawi Kayalii Natthi Jaha Saro, Indiya-Wisaesu Taha Natthi Suham Suththawi gawiththam 35. 35. When one carefully looks into the (sex) life of a banana plant (which dies at the time of giving birth to its fruit), one cannot find any good in it for the plant itself; similarly, if one very carefully examines the various sense - objects which one indulges in, one cannot find in them, for oneself, the slightest pleasure and joy ( 52 ). Je Kamandha Jiwa Ramanti Wisaesu Te Wigaya-sanka, je kAmaMdhA jIvA ramaMti visaesu te vigysNkaa| je puNa jiNavayaNarayA a is an facrila 118811 Je Puna Jina-wayanaraya Te Bhiru Tesu Wiramanti 49. 49. Those Jiwas" (Beings) who are blinded by the pleasures of the sense - objects, they, without the slightest hesitation, constantly move and play with them. And those Jiwas who are immersed in the preachings of the Jinas (i.e. the Tirthankaras), being fearful of this Samsara (i.e. its cycles of births and rebirths), move away from the sense - objects.
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________________ 20 Vol. II/No. 3. Eternal Wisdom kiM bahuNA jai vaMchasi, jIva tumaM sAsayaM suhaM aru| tA piasu visayavimuho saMvegarasAyaNaM niccaM // 19 // Kim Bahuna Jai Wamchhasi Jiwa Tumam Sasayam Suham Aruam, Ta Piasu Wisaya-wimuho Samwega-rasayanam Nichcham. .. 99. . 99 OJiwa, what more to tell you ? If you seek happiness ( sukha ) that is Eternal and without the slightest disturbance (i.e. Moksha); then, for ever, turn yourself away from sense - objects, and drink deep from the nectar that is Samwega (saMvega - i.e. the preachings that create an intense desire for Moksha - i.e. Liberation). [The source of the above four verses is Indriya - parajaya - shataka (indriyaparAjayazataka)]. Acknowledgement : Some of these verses were explained to the translator by Pujya Muni Shri Tattvanandavijayji, and for going through the translation also, we are thankful to him.